na tvahaṃ kāmaye rājā na ca devarī jīvitam । na ca sva-deśo na para-deśo yadyukto na dviṣvayam ॥
“I do not desire to be a king, nor do I desire the life of a god, I do not care for my own country or a foreign land if I am not properly connected to both.”
Structure
na - tvahaṃ - kāmaye - rājā - na - ca - devarī - jīvitam - na - ca - sva-deśo - na - para-deśo - yadi - ukto - na - dviṣv - ayam
na (not) tvahaṃ (I) kāmaye (desire) rājā (kingdom) na (not) ca (and) devarī (queen) jīvitam (life) na (not) ca (and) sva-deśo (own country) na (not) para-deśo (foreign country) yadi (if) ayam (this one) ukto (speaks) dviṣv (to both) na (not)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṁ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājā | rājā | noun | accusative · singular · masculine | king |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| devarī | devarī | noun | accusative · singular · feminine | chief wife |
| jīvitam | jīvitam | noun | accusative · singular · neuter | life |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| sva-deśo | sva-deśo | compound | tatpuruṣa · "svaḥ deśo" | one's own country |
| na | na | indeclinable | — | not |
| para-deśo | para-deśo | compound | tatpuruṣa · "paraḥ deśo" | foreign country |
| yadi | yadi | indeclinable | — | if |
| ukto | ukto | verb | √uk · past | he says |
| na | na | indeclinable | — | not |
| dviṣv | dviṣva | pronoun | locative · singular | in thee |
| ayam | ayam | pronoun | nominative · singular · masculine | this |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra resonates deeply with the non-dualistic philosophy of Advaita Vedānta as espoused by Ādi Śaṅkarācārya. The speaker's disinterest in earthly kingdoms or divine life, as well as in geographical locations, underscores the impermanence and illusory nature of the world (pratibimba-vāda). According to Shankara, the ultimate reality is the unchanging, all-pervading Brahman, and the goal of human existence is to realize one's true nature as the Ātman, which is essentially identical with Brahman. This verse, by negating attachments to transient earthly and heavenly pleasures, points towards the detachment necessary for realizing this brahman-ātman identity. Shankara's commentary on the Taittiriya Upanishad, where he discusses the five sheaths (pancha-kosha) that conceal the true Self, supports this interpretation, as does his exposition on the Bhagavad Gita, where Krishna instructs Arjuna on the path of non-attachment (vairagya) and self-realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava traditions offer a devotional reading of this verse, focusing on the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Brahmasutras, discusses the concept of prapatti, or self-surrender to the divine, which is reflected in this verse's rejection of worldly and heavenly aspirations in favor of a connection to something higher. The speaker's desire to be 'properly connected' can be seen as a longing for a loving relationship with the divine, echoing the Bhāgavata Purāṇa's emphasis on bhakti (devotion) as the means to achieve union with the Lord. Madhvācārya, in his Dvaita philosophy, might interpret this verse as highlighting the distinction between the individual soul and God, yet still affirming the soul's ultimate dependence on and longing for connection with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedantic principles to everyday life. This verse from the Pañcatantra can be seen as a call to seek a deeper, universal connection that transcends earthly attachments and petty distinctions. Vivekānanda, in his address at the World's Parliament of Religions, spoke about the unity of all existence and the need for individuals to realize their higher selves. Similarly, Sarvepalli Rādhākrishnan interpreted this verse as a reflection of the human quest for meaning and connection that goes beyond the mundane. In contemporary life, this verse can inspire individuals to cultivate a sense of detachment, not as a rejection of the world, but as a means to engage with it more mindfully and authentically, recognizing the interconnectedness of all beings and the environment. It encourages a universal and inclusive outlook, resonating with Vivekānanda's message of 'universal acceptance' and Rādhākrishnan's advocacy for a 'global ethic'.