na tvahaṃ kāmaye rājyaṃ nāpi mohayitumicchāmi । asmiṃstvahaṃ paśyāmi durjanasya viśeṣataḥ ॥ 300 ॥
“I do not desire power, nor do I wish to delude; in this I see especially the mark of a wicked man.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - nāpi - mohayitum - icchāmi - asmiṃs - tvahaṃ - paśyāmi - durjanasya - viśeṣataḥ
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom)nāpi (nor) mohayitum (to delude) icchāmi (I wish)asmiṃs (in this) tvahaṃ (I) paśyāmi (see) durjanasya (of the wicked) viśeṣataḥ (especially)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + ahaṃ" | you and I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| nāpi | nāpi | indeclinable | — | and not |
| mohayitum | mohayitum | verb | √moh · liṣṭa-inf | to fascinate |
| icchāmi | icchāmi | verb | √icch · laṭ-present · first | I wish |
| asmiṃs | asmiṃs | pronoun | accusative · plural | these |
| tvahaṃ | tvahaṃ | compound | dvandva · "tva + ahaṃ" | you and I |
| paśyāmi | paśyāmi | verb | √paś · laṭ-present · first | I see |
| durjanasya | durjanasya | noun | genitive · singular · masculine | of the wicked person |
| viśeṣataḥ | viśeṣataḥ | indeclinable | — | especially |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the illusory nature of worldly power and delusion, aligning with Shankara's emphasis on the distinction between the real and the unreal. According to Shankara, the pursuit of power and the desire to delude others are rooted in ignorance (avidyā) of one's true nature. The verse 'na tvahaṃ kāmaye rājyaṃ nāpi mohayitumicchāmi' suggests a detachment from such fleeting desires, pointing towards the realization of the brahman-ātman identity. In his commentary on the Brahma Sutras, Shankara explains that true liberation comes from recognizing the non-dual nature of reality, where the individual self (ātman) is ultimately one with the absolute reality (brahman). This verse, in the context of the Pañcatantra, serves as a moral and philosophical reflection, encouraging the reader to look beyond the superficial allure of power and deception, towards the profound understanding of their true, unchanging essence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of bhakti (devotion) and the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya would likely view the rejection of worldly power and delusion as a manifestation of selfless devotion to God. The desire to rule or deceive is seen as a form of self-aggrandizement that obscures one's true dependence on and love for God. In contrast, the devotee seeks not to dominate or manipulate, but to serve and surrender to the divine will. This interpretation resonates with Rāmānujācārya's concept of prapatti, or self-surrender, as the means to attain spiritual liberation. Madhvācārya, on the other hand, might emphasize the importance of recognizing the inherent difference between the individual soul and God, using this verse to illustrate the dangers of pride and the necessity of humility in one's spiritual journey.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures of Neo-Vedānta, would interpret this verse as a call to universal values of humility, self-awareness, and the pursuit of inner truth. Vivekānanda, in his lectures and writings, often emphasized the importance of moving beyond external markers of success, such as power and wealth, to cultivate inner strength and wisdom. This verse, with its rejection of the desire for power and delusion, aligns with Vivekānanda's teachings on the need to recognize and transcend the limitations of the ego. Rādhākrishnan, with his philosophical emphasis on the universal relevance of Indian thought, might see this verse as an illustration of the timelessness of ethical and spiritual principles. Both thinkers would likely connect this verse to contemporary issues, such as the corruption of power and the spread of misinformation, highlighting the enduring importance of personal integrity and the pursuit of knowledge in today's world.