na tvahaṃ kāmaye rājānaṃ na ca rājyaṃ na dhanam pitā. na mātā na putro na bandhuśca na sva-deśo na vidyā.
“I do not desire a king, nor a kingdom, nor wealth, nor a father, nor a mother, nor a son, nor a kinsman, nor a homeland, nor knowledge.”
Structure
na - tvahaṃ - kāmaye - rājānaṃ - na - ca - rājyaṃ - na - dhanam - pitā - na - mātā - na - putro - na - bandhuś - ca - na - sva-deśo - na - vidyā
ahaṃ (I) tv (indeed) na (not) kāmaye (desire) rājānaṃ (a king), na (not) ca (and) rājyaṃ (kingdom), na (not) dhanam (wealth), pitā (father) na (not), mātā (mother) na (not), putro (son) na (not), bandhuś (relative) ca (and) na (not), sva-deśo (one's own country) na (not), vidyā (learning) na (not)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṃ | tvahaṃ | pronoun | first · singular | I, me |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājānaṃ | rājānaṃ | noun | accusative · singular · masculine | king |
| na | na | indeclinable | — | not, no |
| ca | ca | indeclinable | — | and |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not, no |
| dhanam | dhanam | noun | accusative · singular · neuter | wealth |
| pitā | pitā | noun | nominative · singular · masculine | father |
| na | na | indeclinable | — | not, no |
| mātā | mātā | noun | nominative · singular · feminine | mother |
| na | na | indeclinable | — | not, no |
| putro | putro | noun | nominative · singular · masculine | son |
| na | na | indeclinable | — | not, no |
| bandhuś | bandhuś | noun | nominative · singular · masculine | relative |
| ca | ca | indeclinable | — | and |
| na | na | indeclinable | — | not, no |
| sva-deśo | sva-deśo | compound | karmadhāraya · "svaḥ deśo" | one's own country |
| na | na | indeclinable | — | not, no |
| vidyā | vidyā | noun | nominative · singular · feminine | knowledge |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra is a quintessential expression of non-dualism, where the individual self (ātman) is not bound by worldly desires or relationships. Shankara's commentary on the Brahma Sutras, particularly in his discussion of Brahman as the ultimate reality, underscores the idea that true freedom lies in transcending the ephemeral nature of worldly attachments. This verse points to the notion that even the most basic human connections and aspirations, such as family, wealth, or knowledge, are fundamentally illusory and fleeting, thereby directing the seeker towards the realization of the brahman-ātman identity. By letting go of these attachments, one can realize the ultimate unity of existence, unencumbered by dualistic perceptions. This non-dual reading aligns with Shankara's emphasis on the discriminative understanding of the real (sat) from the unreal (asat), leading to the direct experience of Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava perspective, particularly through the lens of Rāmānujācārya's Vishishtadvaita, this verse can be seen as an expression of the jīva's (individual soul's) ultimate dependence on Īśvara (the Supreme Lord). The rejection of worldly desires and relationships in this verse is not an end in itself but a means to recognize and cultivate a deeper, loving relationship with the divine. Ramanuja, in his commentary on the Bhagavad Gita, highlights the importance of prapatti (surrender) to the Lord, which involves letting go of egoistic attachments and desires. This verse, in a Vaiṣṇava reading, signifies the preparatory stage for such surrender, where the individual recognizes the impermanence and insufficiency of worldly connections and goods, thereby turning towards the eternal and fulfilling relationship with God. Madhvācārya, from a Dvaita perspective, might interpret this verse as underscoring the difference between the self (jīva) and the Supreme (Īśvara), emphasizing that true fulfillment can only be found in acknowledging and serving the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal applicability of Vedantic principles in everyday life. This verse from the Pañcatantra can be seen as a call to practical spirituality, where one's focus shifts from the external to the internal, from the ephemeral to the eternal. Vivekānanda, in his address at the World's Parliament of Religions, spoke about the need to look beyond the 'narrow productions' of our petty selves and desires, to find that which is universal and common to all humanity. This verse encapsulates that idea, inviting the individual to look beyond personal and familial attachments, wealth, and even knowledge, to discover a deeper sense of identity and purpose. Similarly, S. Radhakrishnan, in integrating Vedantic philosophy with modern thought, would likely view this verse as a message of liberation through the realization of one's true nature, untethered by the confines of worldly ambitions and desires, leading to a life of greater freedom, compassion, and service to humanity.