na tvahaṃ kāmaye rājyaṃ na svargo nāpi mokṣaḥ । mama tadeva kīrtayātaṃ yadgrāhyam agrataḥ ॥
“I do not desire kingdom, nor heaven, nor liberation; I desire only that which can be perceived by the people.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - svargo - nāpi - mokṣaḥ - mama - tadeva - kīrtayātaṃ - yad - grāhyam - agrataḥ
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom)na (not) svargo (heaven) nāpi (nor) mokṣaḥ (liberation)mama (my) tadeva (that alone) kīrtayātaṃ (let it be proclaimed)yad (what) grāhyam (is to be taken) agrataḥ (forthwith)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + ahaṃ" | you and I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| svargo | svargo | noun | nominative · singular · masculine | heaven |
| nāpi | nāpi | indeclinable | — | nor, not even |
| mokṣaḥ | mokṣaḥ | noun | nominative · singular · masculine | liberation |
| mama | mama | indeclinable | — | my, of mine |
| tadeva | tadeva | compound | dvandva · "tat + eva" | that very |
| kīrtayātaṃ | kīrtayātaṃ | verb | √kīrt · liṅ-optative · third | may proclaim |
| yad | yad | pronoun | nominative · singular · neuter | what |
| grāhyam | grāhyam | verb | √grāh · lat-present · third | is to be taken, accepted |
| agrataḥ | agrataḥ | indeclinable | — | in front, beforehand |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra offers a profound insight into the non-dual nature of reality when interpreted through the lens of Advaita Vedānta. Śaṅkarācārya, in his commentary on the Brahmasūtras, emphasizes the importance of realizing the ultimate reality, Brahman, which transcends the mundane desires for kingdom, heaven, or even liberation. The speaker's utterance, 'na tvahaṃ kāmaye rājyaṃ na svargo nāpi mokṣaḥ,' can be seen as a renunciation of all desires that are rooted in the duality of the world, pointing towards the attainment of the knowledge of the self (ātman) which is none other than Brahman. This verse underscores the idea that true liberation lies not in achieving external goals but in realizing one's true nature, which is not bound by the limitations of space, time, and causality. By negating the desire for all worldly and otherworldly attainments, the speaker affirms the pursuit of the ultimate truth, reinforcing the Advaitic notion of brahman-ātman identity as the sole reality worth striving for.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse would likely focus on the devotional aspect, emphasizing the relationship between the jīva (the individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his works, often emphasizes the importance of prapatti, or self-surrender to God, as a means to attain mokṣa. In this context, the speaker's rejection of desires for 'rājyaṃ,' 'svargo,' and 'mokṣaḥ' could be seen as a preliminary step towards recognizing one's total dependence on the Lord. The utterance, 'mama tadeva kīrtayātaṃ yadgrāhyam agrataḥ,' expresses a yearning for that which is perceivable or known by the people, possibly hinting at the fame or recognition of one's devotion to the Lord. According to Rāmānujācārya, such recognition is not an end in itself but a means to deepen one's devotion and ultimately achieve the bliss of being in the presence of the Lord. Thus, this verse can be seen as encouraging a life of devotion, where one seeks not personal glory or liberation but a life dedicated to the service and praise of Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would likely interpret this verse in a manner that highlights its universal and practical applicability to contemporary life. He often spoke about the importance of self-realization and the pursuit of knowledge that leads to the unity of all existence. The verse's emphasis on not desiring 'rājyaṃ,' 'svargo,' or 'mokṣaḥ' but rather on 'yadgrāhyam agrataḥ'—that which can be perceived by the people—can be seen as an advocacy for a life of service and action in the world. Vivekānanda, in his lectures and writings, repeatedly stressed the need for individuals to engage in selfless work (niskāma karma) as a path to spiritual growth. This verse, therefore, encourages individuals to seek recognition not for personal achievements but for the positive impact of their actions on society, aligning with Vivekānanda's vision of a Vedāntic life that combines spiritual pursuit with practical service to humanity. This interpretation resonates with contemporary ideals of social responsibility and civic engagement, making the verse highly relevant to modern ethical and philosophical discourse.