na tvahaṃ kāmaye rājyaṃ na svargo nāpi muktiḥ । mama tvam hyanupadyeyaḥ sakheti me gaditam ॥ २६२ ॥
“I do not desire kingdom, nor heaven, nor liberation; I only desire that you should not die, my friend.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - svargo - nāpi - muktiḥ - mama - tvam - hi - anupadyeyaḥ - sakheti - me - gaditam
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom),na (not) svargo (heaven) nāpi (nor) muktiḥ (liberation),mama (my) tvam (you) hi (indeed) anupadyeyaḥ (perishable) sakheti (as) me (to me) gaditam (said)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | you |
| 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 |
| muktiḥ | muktiḥ | noun | nominative · singular · feminine | liberation |
| mama | mama | pronoun | genitive · singular | my |
| tvam | tvam | pronoun | nominative · singular | you |
| hi | hi | indeclinable | — | for |
| anupadyeyaḥ | anupadyeyaḥ | verb | √pad · liṅ-optative · second | you should not perish |
| sakheti | sakheti | indeclinable | — | thus |
| me | me | pronoun | dative · singular | to me |
| gaditam | gaditam | verb | √gad · past participle | has been spoken |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra resonates with the non-dual philosophy of Advaita Vedānta, as it underscores the profound desire for the well-being of another, transcending personal aspirations such as kingdom, heaven, or liberation. Shankara's commentary on the Bhagavad Gita, particularly in chapters 12 and 15, highlights the importance of selfless love and devotion, which aligns with the sentiment expressed in this verse. The speaker's wish for the friend's immortality symbolizes the yearning for the eternal and unchanging essence, akin to the brahman-ātman identity, where the distinction between the self and the ultimate reality dissolves. In the context of Shankara's philosophy, this verse can be seen as an illustration of the process of negating the ephemeral (neti, neti) to arrive at the truth of non-duality, where the love and concern for another reflect the deeper, unchanging reality that underlies all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The sentiment expressed in this verse is reminiscent of the intense personal relationship between the jīva (individual self) and Īśvara (the Lord) in Vaiṣṇava theology. Rāmānujācārya, in his commentary on the Bhagavad Gita, emphasizes the path of devotion (bhakti) as a means to realize the loving relationship between the individual and the divine. This verse can be interpreted through the lens of such devotion, where the speaker's desire for the friend's well-being is analogous to the devotee's yearning for the constant companionship of the Lord. The rejection of worldly or other-worldly gains in favor of the friend's life reflects the Vaiṣṇava idea of prapatti, or surrender, where the devotee surrenders all personal desires at the feet of the Lord, seeking only to be in His presence eternally. Madhvācārya's Dvaita Vedānta, while differing in its metaphysics, also underscores the loving servitude of the jīva towards Īśvara, echoing the deep emotional bond expressed in this verse.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often emphasized the practical implications of Vedāntic philosophy in contemporary life, focusing on service to humanity as a means to realize the divine within. This verse can be seen as a manifestation of such practical Vedānta, where the desire for another's well-being transcends personal ambitions. Vivekānanda's lectures on 'Universal Brotherhood' and 'The Ideal of a Universal Religion' highlight the importance of compassion and selfless love as the foundation of a harmonious global community. Similarly, S. Radhakrishnan, in his philosophical works, stresses the importance of recognizing the universal element in every individual, leading to a life of service and compassion. This verse, in the context of modern Vedānta, inspires a universal and practical application: by prioritizing the well-being of others, one embodies the spirit of selflessness and universal love, thereby realizing the deeper, interconnected nature of human existence.