na tvāham ajñānād viṣādī na śaṅkitaḥ
“Not because of ignorance I am depressed nor am I fearful.”
Structure
na - tvāham - ajñānāt - viṣādī - na - śaṅkitaḥ
na - tvāham - ajñānāt - viṣādī - na - śaṅkitaḥ
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvāham | tvāham | pronoun | first · singular · masculine | I, me |
| ajñānāt | ajñānāt | noun | ablative · singular · masculine | from ignorance |
| viṣādī | viṣādī | verb | √viṣād · past · first | I became disheartened |
| na | na | indeclinable | — | not |
| śaṅkitaḥ | śaṅkitaḥ | verb | √śaṅk · past · first | I doubted |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra, 'na tvāham ajñānād viṣādī na śaṅkitaḥ', underscores the non-dual perspective by hinting at the transcendence of ignorance and fear. Śaṅkarācārya would likely interpret 'ajñānāt' as the ignorance of one's true nature, which is brahman. The verse suggests that the state of depression ('viṣādī') and fear ('śaṅkitaḥ') arises from this ignorance, not from the realization of the self (ātman). This aligns with Shankara's reasoning in his commentary on the Brahma Sutras, where he argues that the knowledge of brahman leads to the cessation of sorrow and fear. This verse, in the context of Advaita Vedānta, points towards the ultimate reality where the individual self (jīva) and the supreme self (brahman) are not separate, thus transcending the causes of sorrow and fear.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition would interpret this verse with a focus on the relationship between the individual (jīva) and the Lord (Īśvara). Rāmānujācārya might see the statement 'na tvāham ajñānād viṣādī na śaṅkitaḥ' as an expression of the devotee's realization that their sorrow and fear are not due to ignorance of the Lord's existence or grace, but perhaps due to a misunderstanding of their own nature and role in relation to Īśvara. This could be seen in the context of Ramanuja's concept of 'apruthak-siddhi', where the self realizes its inherent dependence on God. Madhvācārya, on the other hand, might emphasize the idea that true knowledge of the self and God leads to a state where one is not troubled by worldly sorrows, reflecting his dualistic perspective where the distinction between the Lord and the devotee is maintained, yet their relationship is one of loving dependence.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda would likely view 'na tvāham ajñānād viṣādī na śaṅkitaḥ' as a call to self-realization and empowerment. He might argue that the ignorance referred to in the verse is not just about a lack of knowledge, but about a lack of awareness of one's true potential and inner strength. This perspective is reflected in his lectures on the practical applications of Vedanta, where he emphasizes the importance of self-confidence and faith in one's abilities. Vivekananda would see this verse as a reminder that our true nature is beyond the limitations imposed by our fears and depressions, urging individuals to strive for a state of fearlessness and self-assurance. S. Radhakrishnan, with his philosophical bent, might interpret this verse as a reflection of the human condition, where true freedom and peace can only be achieved by overcoming the barriers of ignorance and fear, leading to a universal message of hope and self-realization applicable to all humanity, irrespective of cultural or religious backgrounds.