na tvahaṃ kāmaye rājyaṃ na vittam na parastrīyām । na cedaṃ asti kimāhurye nānaṛtaṃ vadanti ।
“I do not desire kingdom, nor wealth, nor a wife; if this is not (found in a fool), what do they say who speak the truth?”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - vittam - na - parastrīyām - na - cedaṃ - asti - kimāhurye - na - anṛtaṃ - vadanti
ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom) na (nor) vittam (wealth) na (nor) parastrīyām (other's wife)na (and not) cedaṃ (this) asti (exists) ye (who) na (not) anṛtaṃ (falsehood) vadanti (speak) kimāhure (what do they say)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvaḥhaṁ | compound | dvandva · "tvam + aham" | you and I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| vittam | vittam | noun | accusative · singular · neuter | wealth |
| na | na | indeclinable | — | not |
| parastrīyām | parastrīyām | noun | accusative · singular · feminine | another's wife |
| na | na | indeclinable | — | not |
| c | ca | indeclinable | — | and |
| edaṃ | idaṁ | pronoun | nominative · singular · neuter | this |
| asti | asti | verb | √as · laṭ-present · third | is |
| kim | kim | indeclinable | — | what |
| āhurye | āhurye | verb | √āhu · liṅ-optative · first | I say |
| na | na | indeclinable | — | not |
| anṛtaṃ | anṛtaṁ | noun | accusative · singular · neuter | falsehood |
| vadanti | vadanti | verb | √vad · laṭ-present · third | they speak |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality by dispelling desires for worldly possessions and relationships. According to Shankara, such desires stem from a fundamental ignorance of one's true nature, which is none other than Brahman. The jīva, deluded by māyā, seeks external sources of satisfaction, but the verse suggests that true fulfillment lies in recognizing the identity of the ātman with Brahman. Shankara's commentary on the Brahmasūtra (1.1.1) highlights the importance of understanding this identity to transcend worldly desires, which aligns with the sentiment expressed in this verse. By stating 'na tvahaṃ kāmaye rājyaṃ na vittam na parastrīyām,' the verse points towards the realization that external objects cannot provide lasting satisfaction, thus nudging the seeker towards the pursuit of self-knowledge and the ultimate understanding of brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an expression of detachment necessary for devotees to cultivate a pure relationship with Īśvara. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of renouncing worldly desires as a means to achieve a state of inner purity and thus be more receptive to the divine grace. The rejection of desires for 'rājyaṃ, vittam, parastrīyām' signifies a readiness to let go of egoistic pursuits and instead seek refuge in the Lord. This verse, in the context of the Pañcatantra, serves as a reminder that true wisdom and fulfillment come from recognizing one's position as a servant of the Lord, rather than chasing temporary and ephemeral worldly pleasures. Madhvācārya would further argue that such detachment is a crucial step in the path of bhakti, where the jīva's love and devotion to Īśvara are purified and intensified.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda interpreted such verses as calls to action for the modern individual, emphasizing the importance of self-realization and service to humanity. In his lectures, Vivekānanda often cited the need to transcend petty desires and focus on the higher aspects of human nature. This verse, with its rejection of worldly desires, resonates with Vivekānanda's message of the importance of renunciation not just for spiritual growth but also for practical, worldly effectiveness. Radhakrishnan, in his philosophical writings, highlighted the universal applicability of such principles, suggesting that the pursuit of external wealth or power is less fulfilling than the cultivation of inner wisdom and peace. In contemporary life, this verse encourages individuals to reevaluate their priorities, seeking meaning and purpose beyond material success, and instead striving for a life of integrity, wisdom, and service, reflecting the universal and practical wisdom of Vedāntic thought.