na tvahaṁ kāmaye rājyaṁ na svargo nāpi mokṣaḥ । mama tad iha jīvitaṁ yenāhaṁ puruṣān han yātam ॥ 298 ॥
“I do not desire kingdom, nor heaven, nor liberation; my life is fulfilled if I can only kill men.”
Structure
na - tvahaṁ - kāmaye - rājyaṁ - na - svargo - nāpi - mokṣaḥ - mama - tad - iha - jīvitaṁ - yena - ahaṁ - puruṣān - han - yātam
na (not) tvahaṁ (I) kāmaye (desire) rājyaṁ (kingdom),na (not) svargo (heaven) nāpi (nor) mokṣaḥ (liberation),mama (my) tad (that) iha (here) jīvitaṁ (life) yena (by which) ahaṁ (I) puruṣān (men) han (kill) yātam (can)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṁ | tvahaṁ | compound | dvandva · "tva + ahaṁ" | you and I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṁ | rājyam | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| svargo | svargo | noun | nominative · singular · masculine | heaven |
| nāpi | nāpi | indeclinable | — | nor |
| mokṣaḥ | mokṣaḥ | noun | nominative · singular · masculine | liberation |
| mama | mama | pronoun | genitive · singular | my |
| tad | tad | pronoun | nominative · singular · neuter | that |
| iha | iha | indeclinable | — | in this world |
| jīvitaṁ | jīvitaṁ | noun | nominative · singular · neuter | life |
| yena | yena | indeclinable | — | by which |
| ahaṁ | ahaṁ | pronoun | nominative · singular | I |
| puruṣān | puruṣān | noun | accusative · plural · masculine | men |
| han | han | verb | √han | slay |
| yātam | yātam | verb | √yam · liṭ-perfect · first | I have gone |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra presents an intriguing case for non-dual interpretation. At first glance, the desire to kill men seems far from the principles of non-violence and the pursuit of liberation central to Advaita Vedānta. However, Shankara's approach to such verses often involves uncovering the deeper, symbolic meaning. The 'killing of men' could symbolize the annihilation of the ego (ahaṁkāra) and the ignorance (avidyā) that binds us to the cycle of suffering (saṃsāra). In the context of the Pañcatantra, which often uses stories and verses to teach moral and philosophical lessons, this verse might be seen as an allegory for the destruction of one's own lower nature to achieve mokṣa, or liberation. Thus, the verse points towards the ultimate reality where the distinctions between individual selves (jīvas) and the supreme self (Brahman) are transcended, illustrating the brahman-ātman identity. Shankara's commentary on the Brahma Sutras and his concept of 'vivarta'—the world as an appearance—can shed light on how such a interpretation aligns with non-dual philosophy, emphasizing the illusory nature of worldly desires and actions in the pursuit of true self-realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya's viśiṣṭādvaita or Madhvācārya's dvaita, this verse can be understood in the context of the relationship between the individual self (jīva) and the supreme lord (Īśvara). The desire to kill men, in this reading, could be seen as a metaphor for the intense desire to eliminate the obstacles that prevent one from realizing their true devotion to God. The 'killing' here might symbolize the purification of one's heart and mind, ridding oneself of the flaws and malice that hinder devotion. Rāmānujācārya might interpret this as part of the process of prapatti, or self-surrender, where the individual acknowledges their complete dependence on God for liberation. For Madhvācārya, this could illustrate the concept of 'svarūpa Siddhi,' where the individual aims to fulfill their intrinsic nature, which is to serve and love God. Thus, the ultimate goal is not personal liberation but achieving a state where one's actions are in harmony with the divine will, exemplifying the Vaiṣṇava emphasis on bhakti and the personal relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, often emphasized the practical and universal applications of Vedāntic principles. Regarding this verse, he might argue that the 'killing of men' represents the conquering of one's lower self, the eradication of weaknesses and vices that hinder personal growth and service to humanity. This interpretation aligns with Vivekānanda's teachings on the importance of self-control, willpower, and the realization of one's inner strength. He believed in the potential for every individual to achieve greatness by overcoming their limitations, which can be seen as a form of 'killing' the parts of oneself that prevent spiritual and moral advancement. S. Rādhākrishnan, another influential thinker, would likely approach this verse with an emphasis on its ethical and philosophical implications. He might see it as an expression of the human quest for meaning and purpose, beyond the mundane goals of power or material comfort. The desire to 'kill men' could symbolize the human dilemma of dealing with evil and injustice, prompting a deeper reflection on violence, non-violence, and the path to true peace and liberation, thus resonating with contemporary concerns about human rights, non-violent conflict resolution, and global harmony.