Na tvahaṃ kāmaye rājyaṃ na ca mohaṃ na vittaśrīḥ . Na ca matsaramāyāti tṛptaśca tena yadgṛhīta ॥
“I do not desire kingdom, nor do I covet wealth and prosperity; nor does envy come to one who is satisfied with what he has received.”
Structure
Na - tvahaṃ - kāmaye - rājyaṃ - na - ca - mohaṃ - na - vittaśrīḥ - Na - ca - matsaram - āyāti - tṛptaḥ - ca - tena - yad - gṛhīta
Ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom)na (not) ca (and) mohaṃ (attachment) na (nor) vittaśrīḥ (wealth and prosperity)na (not) ca (and) matsaram (envy) āyāti (comes) tṛptaḥ (satisfied) ca (and) tena (with that) yad (what) gṛhīta (is taken)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| tvahaṃ | tva-haṃ | compound | dvandva · "tva + haṃ" | you and I |
| kāmaye | kāmaye | verb | √kā · laṭ-present · first | |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mohaṃ | mohaṃ | noun | accusative · singular · masculine | delusion |
| na | na | indeclinable | — | not |
| vittāśrīḥ | vitta-śrīḥ | compound | karmadhāraya · "vitta + śrīḥ" | wealth and prosperity |
| Na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| matsaram | matsaram | noun | accusative · singular · masculine | envy |
| āyāti | āyāti | verb | √āy · laṭ-present · third | |
| tṛptaḥ | tṛptaḥ | noun | nominative · singular · masculine | satisfied |
| ca | ca | indeclinable | — | and |
| tena | tena | pronoun | instrumental · singular · masculine | with that |
| yad | yad | pronoun | nominative · singular · neuter | which |
| gṛhīta | gṛhīta | verb | √gṛh · past participle |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra underscores the principle of non-attachment, a cornerstone of Advaita Vedānta philosophy. Ādi Śaṅkarācārya, in his commentaries on the Upaniṣads and the Bhagavad Gītā, emphasizes the liberation from desires and earthly attachments as a means to realize the ultimate truth, Brahman. The statement 'Na tvahaṃ kāmaye rājyaṃ' (I do not desire kingdom) points to the detachment necessary for self-realization. According to Shankara, the ultimate reality, Brahman, is beyond human desires and earthly possessions. This verse supports the concept of brahman-ātman identity, suggesting that true fulfillment comes not from external acquisitions but from understanding one's true nature. Detachment from desires and satisfaction with what one has are key steps towards this understanding, aligning with the Advaita philosophy of recognizing the non-dual nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of bhakti (devotion) and the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the importance of prapatti, or total surrender to God, which includes detachment from worldly desires. This verse reflects the Vaiṣṇava ideal of being content with what one receives as a blessing from God, indicating a reliance on divine providence rather than personal endeavors for happiness. Madhvācārya, too, would likely interpret the absence of desire for kingdom, wealth, or envy as indicative of a soul that has turned towards God, recognizing the temporary nature of worldly possessions and the eternal nature of divine love. This approach underscores the dependency of the jīva on Īśvara and advocates for a life of devotion and service to the Lord, transcending earthly desires.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern perspective, this verse offers practical wisdom for contemporary life. Swami Vivekānanda, in his lectures on practical Vedānta, emphasized the importance of being satisfied with what one has, as a means to reduce misery and increase happiness. He taught that desires are endless and can never be fully satisfied, leading to continuous dissatisfaction. This verse aligns with Vivekānanda's teachings on the need to control desires and find contentment in one's current circumstances. S. Radhakrishnan, too, would likely see this verse as advocating for a universal principle of living simply and being detached from worldly possessions, recognizing the inherent unsatisfactoriness of desires. For both, this detachment is not about ascetic renunciation but about living a balanced, contented life, focused on inner fulfillment and service to others, reflecting the universal and practical application of Vedāntic principles in everyday life.