na - tvahaṃ - kāmaye - rājyaṃ - nāpi - duḥkhena - labhyate

ahaṃ (I) rājyaṃ (kingdom) kāmaye (desire) na (not) tv (indeed) nāpi (nor) duḥkhena (by suffering) labhyate (is obtained)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra, 'na tvahaṃ kāmaye rājyaṃ nāpi duḥkhena labhyate,' underscores the non-dual (Advaita) perspective by highlighting the ephemeral nature of worldly desires and the inherent suffering associated with their pursuit. Śaṅkarācārya, in his commentary on the Brahma Sutras, emphasizes the concept of 'ananda' (bliss) as an intrinsic attribute of Brahman, the ultimate reality. The pursuit of external sources of happiness, such as kingdom or wealth, is bound to end in suffering, as it is impermanent and separate from the self (ātman). This verse indirectly points to the Brahman-ātman identity, suggesting that true fulfillment and bliss can only be achieved by recognizing and realizing one's true nature as Brahman, beyond the duality of pleasure and pain. Śaṅkarācārya's reasoning on similar passages in the Upanishads, like the Taittiriya Upanishad, supports this interpretation, where he explains that the ultimate goal is to realize the self as 'satyam jnanam anantam brahma' (truth, knowledge, infinite brahman).

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, as exemplified by Rāmānujācārya and Madhvācārya, interprets this verse in the context of the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Brahma Sutras, emphasizes the concept of 'prapatti' or surrender to the Lord as the means to achieve true freedom from suffering. This verse can be seen as a reflection of the jīva's inherent dissatisfaction with worldly pursuits, which are fleeting and filled with duḥkha (suffering). The desire for kingdom or material wealth is seen as a form of 'avidyā' (ignorance) that separates the jīva from Īśvara. Madhvācārya, with his emphasis on the difference (bheda) between the jīva and Īśvara, would interpret this verse as highlighting the jīva's dependence on Īśvara for true fulfillment and the need to seek refuge in the Lord to escape the cycle of suffering. Both Rāmānujācārya and Madhvācārya would agree that the pursuit of worldly power, as indicated in this verse, is misguided and that true peace and liberation can only be achieved through devotion to and dependence on the Lord.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, 'na tvahaṃ kāmaye rājyaṃ nāpi duḥkhena labhyate,' holds profound relevance in the contemporary context, as emphasized by Swami Vivekānanda and S. Rādhākrishnan. Swami Vivekānanda, in his lectures and writings, often stressed the importance of looking beyond material achievements for true fulfillment. He would interpret this verse as a call to recognize the limitations and suffering inherent in the pursuit of external power or wealth. Vivekānanda's concept of 'daridra-nārāyaṇa,' or seeing God in the poor and the marginalized, reflects a similar disdain for worldly attachments and an emphasis on spiritual realization as the true path to happiness. S. Rādhākrishnan, with his philosophical inclination towards integrating Vedāntic principles with modern life, would see this verse as an encouragement to adopt a more reflective and ethical approach to personal and societal goals. Both thinkers would agree that the verse offers a universal message about the futility of seeking happiness solely in external achievements and the need to cultivate inner strength, compassion, and wisdom to navigate life's challenges.

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