Na tvahaṁ kāmayiṣe rājān putrān mitrāṇi vā sadā.
“I do not always wish for sons, or friends, or kings.”
Structure
Na - tvahaṁ - kāmayiṣe - rājān - putrān - mitrāṇi - vā - sadā
Ahaṁ (I) na (not) kāmayiṣe (wish) rājān (for kings) putrān (for sons) mitrāṇi (for friends) vā (or) sadā (always)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| tvahaṁ | tvahaṁ | pronoun | nominative · singular | you |
| kāmayiṣe | kāmayiṣe | verb | √kām · liṅ-optative · second | may you desire |
| rājān | rājān | noun | accusative · plural · masculine | kings |
| putrān | putrān | noun | accusative · plural · masculine | sons |
| mitrāṇi | mitrāṇi | noun | accusative · plural · neuter | friends |
| vā | vā | indeclinable | — | or |
| sadā | sadā | indeclinable | — | always |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra, 'Na tvahaṁ kāmayiṣe rājān putrān mitrāṇi vā sadā,' underscores the non-dual (advaita) perspective by highlighting the fleeting nature of worldly attachments. According to Śaṅkarācārya, the ultimate reality, Brahman, is the only constant and unchanging entity. The desire for sons, friends, or kings, as stated in the verse, is a manifestation of the ego (ahaṅkāra) and is thus ephemeral. Śaṅkara's commentary on the Brahma Sutras (especially 1.1.5) emphasizes that Brahman is the essence of the self (ātman), and the realization of this identity liberates one from the cycle of birth and death. This verse indirectly points to the same truth by dismissing worldly desires, suggesting that true fulfillment lies not in relationships or material achievements but in the understanding and realization of the Brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the context of Vaiṣṇava theology, particularly through the lenses of Rāmānujācārya and Madhvācārya, the verse 'Na tvahaṁ kāmayiṣe rājān putrān mitrāṇi vā sadā' can be seen as an expression of detachment (vairāgya) that is a prerequisite for true devotion (bhakti) to Īśvara (the Lord). Rāmānuja's interpretation of the Brahma Sutras (for example, his commentary on 1.1.1) emphasizes the real and eternal relationship between the individual self (jīva) and God (Īśvara), suggesting that all other desires are secondary and ephemeral. Madhva, on the other hand, might view this verse as a reflection of the jīva's intrinsic dependence on Īśvara, highlighting the importance of recognizing and surrendering to the will of God. Thus, the verse encourages the seeker to transcend mundane desires and focus on the eternal relationship with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. The verse 'Na tvahaṁ kāmayiṣe rājān putrān mitrāṇi vā sadā' can be seen as a call to re-evaluate one's priorities and values, recognizing the impermanence of worldly relationships and material achievements. In his speech 'The Real Nature of Man' (from the Complete Works of Swami Vivekananda, Volume 2), Vivekananda discusses the importance of transcending ephemeral desires to realize one's true nature. Similarly, S. Radhakrishnan, in his philosophical works, highlights the universal applicability of Indian thought, suggesting that such verses can inspire individuals to strive for a higher, spiritual life. This verse, therefore, serves as a reminder of the importance of spiritual pursuit and the cultivation of inner strength and wisdom in the face of life's uncertainties.