na tvahaṃ kāmaye rājyaṃ nāpi mohanamandalam । amoghaṃ puṣpitāṃ vāṇīṃ śṛṇu rājā sudānavam ॥ 17 ॥
“I do not desire the kingdom nor the circle of captivating people; hear me, O King, I shall speak words that are not vain.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - nāpi - mohana-mandalam - amoghaṃ - puṣpitām - vāṇīṃ - śṛṇu - rājā - su-dānavam
ahaṃ (I) tv (not) rājyaṃ (kingdom) kāmaye (desire) nāpi (nor) mohana-mandalam (the circle of delusion) amoghaṃ ( unfailing) puṣpitām (bloomed) vāṇīṃ (speech) rājā (o king) śṛṇu (listen) su-dānavam (bounty-bestowing one)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| nāpi | nāpi | indeclinable | — | nor |
| mohanamandalam | mohanamandalam | compound | tatpuruṣa · "mohana-mandalam" | circle of delusion |
| amoghaṃ | amoghaṃ | adjective | — | not useless |
| puṣpitām | puṣpitām | adjective | — | bloomed |
| vāṇīṃ | vāṇīṃ | noun | accusative · singular · feminine | speech |
| śṛṇu | śṛṇu | verb | √śru · li-present imperative · second | listen |
| rājā | rājā | noun | nominative · singular · masculine | king |
| su-dānavam | su-dānavam | compound | karmadhāraya · "su-dānavam" | the best of donors |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra underscores the essence of non-dualistic philosophy, where the ultimate reality, Brahman, is beyond the realm of desires, including the desire for kingdom or captivating influence. Shankara's commentary on the Brihadaranyaka Upanishad, particularly the section where it states 'asangohyayam purusha' (the person is not attached to anything), resonates with the sentiment of this verse. The rejection of 'rajyam' and 'mohana-mandalam' implies the transcending of worldly attachments, pointing towards the identity of the individual self (atman) with the universal self (Brahman). The phrase 'amogham pushtitam vanim' indicates the desire for a profound and efficacious speech, symbolizing the pursuit of true knowledge. This verse, through its emphasis on the relinquishment of worldly desires and the pursuit of meaningful expression, subtly guides the seeker towards the realization of the ultimate, non-dual truth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the devotional aspect, highlighting the relationship between the jiva (individual soul) and Ishvara (the Supreme Lord). Ramanuja, in his commentary on the Bhagavad Gita, discusses the concept of 'prapatti' or surrender, which aligns with the sentiment of not desiring worldly power or influence. The speaker's renunciation of 'rajyam' and 'mohana-mandalam' can be seen as a form of surrender, where one relinquishes their ego and worldly attachments to devote themselves to the service of the Lord. The statement 'amogham pushtitam vanim' suggests the desire for effective and fruitful speech, which, in a devotional context, could imply the longing to communicate the glory of the Lord or to receive His divine message. This verse, therefore, underscores the importance of devotion and self-surrender in achieving a meaningful connection with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse from the Pañcatantra offers a universal and practical message that resonates with the principles of Neo-Vedānta. Swami Vivekananda, in his lecture 'The Ideal of a Universal Religion,' emphasizes the need to transcend worldly desires and narrow identities to achieve a broader understanding of human unity. The rejection of 'rajyam' and 'mohana-mandalam' can be seen as a call to move beyond the limitations of personal ambition and worldly allurements, striving instead for a higher, more inclusive goal. The desire for 'amogham pushtitam vanim,' or effective and fruitful speech, symbolizes the quest for meaningful communication and the dissemination of knowledge that benefits all humanity. This verse, in the context of contemporary life, encourages individuals to re-evaluate their priorities, seeking a path that combines personal growth with the well-being of the community, reflecting the Neo-Vedānta ideals of service, harmony, and the pursuit of knowledge.