na tvahaṃ kāmayate rājā na ca devarathakaṃ vacaḥ । kāmayate cedraghunāth, mama geyaṃ hi tat smṛtam ॥
“The king does not desire it, nor does the message belong to Devaratha; if Raghu's king desires it, then it is my song, I recall.”
Structure
na - tvahaṃ - kāmayate - rājā - na - ca - devarathakaṃ - vacaḥ - kāmayate - cet - raghunāth - mama - geyaṃ - hi - tat - smṛtam
na (not) tvahaṃ (I) kāmayate (desire) rājā (king),na (not) ca (and) devarathakaṃ (like Rama) vacaḥ (words) kāmayate (are desired),cet (if) raghunāth (Rama) kāmayate (desires),mama (my) geyaṃ (song) hi (indeed) tat (that) smṛtam (is remembered)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + ahaṃ" | you and I |
| kāmayate | kāmayate | verb | √kā · laṭ-present · third | desires |
| rājā | rājā | noun | nominative · singular · masculine | king |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| devarathakaṃ | devarathakaṃ | noun | accusative · singular · neuter | related to Devaratha |
| vacaḥ | vacaḥ | noun | accusative · singular · neuter | speech |
| kāmayate | kāmayate | verb | √kā · laṭ-present · third | desires |
| cet | cet | indeclinable | — | if |
| raghunāth | raghunāth | noun | genitive · singular · masculine | of Raghu's lord |
| mama | mama | pronoun | genitive · singular · masculine | my |
| geyaṃ | geyaṃ | noun | nominative · singular · neuter | song |
| hi | hi | indeclinable | — | for |
| tat | tat | pronoun | nominative · singular · neuter | that |
| smṛtam | smṛtam | verb | √sṃṛ · liṭ-perfect · third | is remembered |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra, when interpreted through the lens of Advaita Vedānta, reveals profound insights into the nature of reality and the self. Śaṅkarācārya's commentary on the Brahmasūtra and his interpretations of Upaniṣadic verses often emphasize the non-dual nature of reality (Brahman) and the individual self (ātman). Although there isn't a direct commentary from Śaṅkara on this specific verse, his reasoning on the concept of 'desire' (kāma) as an obstacle to realizing the true nature of the self can be applied here. The verse suggests that true knowledge or song (geyaṃ) is recalled when one's desires are aligned with the ultimate reality, here metaphorically represented by 'Raghu's king.' This alignment signifies the transcendence of mundane desires (like those for kingdom or divine chariots), pointing towards the realization of the Brahman-ātman identity, where the individual self recognizes its oneness with the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the context of Vaiṣṇava theology, this verse can be seen as an allegory for the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his Bhagavad Gītā bhāṣya, discusses the idea that the jīva's true nature is to serve Īśvara, and that liberation comes from recognizing and fulfilling this servant-master relationship. Although direct commentary from Rāmānujācārya or Madhvācārya on this verse might not be available, the Vaiṣṇava emphasis on bhakti (devotion) as a means to mokṣa (liberation) can be applied. The verse's mention of 'Raghu's king' desiring something can symbolize the jīva's longing for union with Īśvara, represented by the royal figure. The 'song' (geyaṃ) that is recalled symbolizes the joy and fulfillment that come from this union, highlighting the devotional path as a means to achieve spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. This verse from the Pañcatantra can be interpreted in the light of his teachings on the importance of self-realization and service to others. The 'king' and 'divine chariot' can be seen as symbols of external power and material achievements, which, according to Vivekānanda, are fleeting and do not lead to true fulfillment. The desire of 'Raghu's king' for the 'song' symbolizes the universal human quest for something deeper and more meaningful. Vivekānanda would likely see this as an illustration of the human potential for self-realization and spiritual growth, where one recognizes and pursues their true nature beyond mundane desires. This verse, in a contemporary context, encourages individuals to reflect on their values and aspirations, seeking a path that aligns with their deeper, spiritual selves, as advocated by both Vivekānanda and Radhakrishnan in their philosophical works.