na tvahaṃ kāmayate rājā na ca devari nāpi saḥ. kāmayate tatra ko vā yatra pūrveḥ kṛtaṃ purah.
“The king does not desire it, nor does the queen or he; who then would desire it where a precedent has been set by previous (rulers)?”
Structure
na - tvahaṃ - kāmayate - rājā - na - ca - devari - nāpi - saḥ - kāmayate - tatra - ko - vā - yatra - pūrveḥ - kṛtaṃ - purah
rājā (king) tvahaṃ (I) na (not) kāmayate (desires) ,devari (the queen) na (not) ca (and) nāpi (nor) saḥ (he) kāmayate (desires) ,tatra (there) vā (or) yatra (where) pūrveḥ (previously) purah (done) kṛtaṃ (has been) ,ko (who) kāmayate (desires) ?
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | no, not |
| tvahaṃ | tvahaṁ | compound | dvandva · "tva + ahaṁ" | you and I |
| kāmayate | kāmayate | verb | √kā · laṭ-present · third | desires |
| rājā | rājā | noun | nominative · singular · masculine | king |
| na | na | indeclinable | — | no, not |
| ca | ca | indeclinable | — | and |
| devari | devārī | noun | nominative · singular · feminine | queen |
| nāpi | nāpi | indeclinable | — | nor, not at all |
| saḥ | saḥ | pronoun | nominative · singular · masculine | he, that one |
| kāmayate | kāmayate | verb | √kā · laṭ-present · third | desires |
| tatra | tatra | indeclinable | — | there, in that place |
| ko | kaḥ | pronoun | nominative · singular · masculine | who |
| vā | vā | indeclinable | — | or |
| yatra | yatra | indeclinable | — | where |
| pūrveḥ | pūrveḥ | noun | ablative · singular · masculine | from former times |
| kṛtaṃ | kṛtaṁ | verb | √kṛ · past participle | done |
| purah | purah | indeclinable | — | formerly, in the past |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra underscores the theme of non-attachment and the futility of desires. Shankara's commentary on the Brahma Sutras, particularly in the Adhyasa Bhashya, sheds light on how our perceptions and desires are rooted in ignorance (avidya). The statement 'na tvahaṃ kāmayate rājā' highlights that even the most powerful among us, like kings, are not beyond the influence of desires, yet the wise recognize the transient nature of such desires. The phrase 'yatra pūrveḥ kṛtaṃ purah' suggests a precedent set by previous rulers or, on a deeper level, the cycle of karma and samskara. Shankara's reasoning suggests that true freedom lies in transcending these desires, recognizing the ultimate reality of Brahman-ātman identity, where individual selves (jiva) are ultimately one with the universal consciousness (Brahman). This verse, in the context of Advaita, points towards the realization that desires, even those of the most powerful, are ephemeral and that true fulfillment lies in understanding and embracing one's true nature as Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, with its emphasis on bhakti and the personal relationship between the jiva (individual self) and Īśvara (the Supreme Lord), views this verse as an illustration of detachment from worldly desires. Ramanuja, in his commentary on the Bhagavad Gita, discusses the concept of selfless action (nishkama karma) and devotion as a means to achieve spiritual liberation. The verse can be seen as reflecting the idea that true happiness and fulfillment do not lie in the desires of the mundane world, even for those in positions of power like kings and queens. Instead, it points to a higher, spiritual realm where the jiva finds its true purpose and happiness in serving and loving Īśvara. Madhva, with his emphasis on the distinction between the jiva and Īśvara, might interpret this verse as highlighting the futility of seeking happiness through worldly means, encouraging the devotee to seek a personal relationship with the Lord as the ultimate source of fulfillment.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, a key figure in Neo-Vedanta, emphasized the practical application of Vedantic principles in everyday life. He saw the importance of selflessness and service as a path to spiritual growth. This verse from the Pañcatantra can be seen as advocating for a life beyond personal desires, especially when those desires are driven by ego or a sense of personal gain. Vivekananda, in his lectures and writings, often cited the importance of 'tyaga' or renunciation, not in the sense of abandoning worldly responsibilities but in transcending personal desires for the greater good. S. Radhakrishnan, another influential figure, discussed the universal relevance of Indian philosophy, including the concept of 'moksha' or liberation, not just as an individual goal but as a collective aspiration for humanity. This verse, in the context of Neo-Vedanta, encourages individuals to look beyond their personal ambitions and desires, fostering a sense of universal responsibility and the pursuit of a higher, more meaningful purpose in life.