na tvahaṃ kāmaye rājā na ca devariko ko'pi na । atha yadasti mama rājyaṃ tanmayā dattameva tat ॥ १५७ ॥
“I do not desire to be a king, nor does any of my relatives; whatever kingdom I have, I have freely given it away.”
Structure
na - tvahaṃ - kāmaye - rājā - na - ca - devarikaḥ - ko'pi - na - atha - yad - asti - mama - rājyam - tat - mayā - dattam - eva - tat
ahaṃ (I) na (not) kāmaye (desire) rājā (to be a king)na (and not) ca (also) devarikaḥ (a god or a demigod) ko'pi (any) na (not)atha (now) mama (my) rājyam (kingdom) yad (which) asti (exists)tat (that) mayā (by me) dattam (given) eva (only) tat (that)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, negation |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājā | rājā | noun | nominative · singular · masculine | king |
| na | na | indeclinable | — | not, negation |
| ca | ca | indeclinable | — | and |
| devarikaḥ | devarikaḥ | noun | nominative · singular · masculine | minister, envoy |
| ko'pi | ko'pi | pronoun | nominative · singular | anyone |
| na | na | indeclinable | — | not, negation |
| atha | atha | indeclinable | — | then, accordingly |
| yad | yad | pronoun | nominative · singular | what, that which |
| asti | asti | verb | √as · laṭ-present · third | is |
| mama | mama | pronoun | possessive · singular | my |
| rājyam | rājyam | noun | nominative · singular · neuter | kingdom |
| tat | tat | pronoun | nominative · singular | that |
| mayā | mayā | pronoun | instrumental · singular | by me |
| dattam | dattam | verb | √dā · past participle | given |
| eva | eva | indeclinable | — | only, indeed |
| tat | tat | pronoun | nominative · singular | that |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra presents a fascinating case for non-dual interpretation, resonating with the philosophical stance of Ādi Śaṅkarācārya. The speaker's disinclination towards kingship and their willingness to relinquish it symbolize the detachment from worldly possessions and desires, a core aspect of Advaita Vedānta. Shankara, in his commentary on the Brahma Sutras, emphasizes the importance of renunciation and the understanding of the ultimate reality, Brahman, which transcends all worldly attachments. This verse can be seen as an illustration of the jīvanmukta, one who is liberated while still alive, having achieved the realization of the identity of the individual self (ātman) with the universal self (Brahman). The act of giving away the kingdom without desire serves as a metaphor for the surrender of the ego and the realization of the true nature of the self, pointing towards the Brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Within the Vaiṣṇava tradition, this verse can be interpreted as a demonstration of selfless devotion and the surrender of one's will to the divine. The speaker's indifference to worldly power, such as kingship, reflects a focus on spiritual pursuits and a desire to please the Lord. According to Rāmānujācārya, the relationship between the jīva (individual soul) and Īśvara (God) is one of dependence, where the jīva seeks to serve and please Īśvara. This verse illustrates the jīva's readiness to sacrifice worldly attachments for the sake of spiritual growth and communion with the divine. Madhvācārya, emphasizing the difference between the individual self and God, might view the speaker's actions as a form of prapatti, or total surrender, to the will of God, demonstrating the path of devotion and self-surrender as the means to spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse from the Pañcatantra offers a universal and timeless message relevant to contemporary life. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of renunciation and detachment as a path to self-realization and service to humanity. The speaker's willingness to give away their kingdom without attachment can be seen as an example of Vivekānanda's concept of 'tyāga' or renunciation, not just of material possessions, but of the ego and personal desires for the greater good. S. Radhakrishnan, focusing on the practical application of Vedāntic principles, might interpret this verse as an illustration of the ideal of selfless action (nishkāma karma), where one performs their duty without attachment to the outcomes, thereby achieving a sense of inner peace and fulfillment. This verse encourages individuals to reevaluate their priorities and strive for a life of detachment, service, and spiritual growth, applicable to people of all backgrounds and beliefs.