na tvahaṁ kāmaye rājyaṁ na svargaṁ nāpavargam । atha yat-senāpatistvaṁ tanme kāmyatāṁ gṛṇīhi ॥
“I do not desire a kingdom, nor heaven, nor liberation; only that you become the commander of the army.”
Structure
na - tvahaṁ - kāmaye - rājyaṁ - na - svargaṁ - nāpavargam - atha - yat - senāpatistvaṁ - tan - me - kāmyatāṁ - gṛṇīhi
na (not) tvahaṁ (I) kāmaye (desire) rājyam (kingdom)na (not) svargam (heaven) na (not) apavargam (liberation)atha (now) yat (what) tvam (you) senāpatiḥ (are the leader of the army)tan (that) me (to me) kāmyatām (be desired) gṛṇīhi (accept)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not, no |
| tvahaṁ | tvahaṁ | compound | dvandva · "tva + ahaṁ" | you and I, I and you (emphatic) |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṁ | rājyaṁ | noun | accusative · singular · neuter | kingdom, sovereignty |
| na | na | indeclinable | — | not, no |
| svargaṁ | svargaṁ | noun | accusative · singular · neuter | heaven, paradise |
| nāpavargam | nāpavargam | compound | dvandva · "na + apavargam" | not liberation ( Mokṣa) |
| atha | atha | indeclinable | — | then, now, moreover |
| yat | yat | pronoun | nominative · singular · neuter | which, what |
| senāpatistvaṁ | senāpatistvaṁ | noun | nominative · singular · neuter | the post of Senāpati ( commander of an army) |
| tan | tan | pronoun | accusative · singular · neuter | that |
| me | me | pronoun | dative · singular · masculine | to me, for me |
| kāmyatāṁ | kāmyatāṁ | verb | √kām · liṅ-optative · third | may it be desired |
| gṛṇīhi | gṛṇīhi | verb | √gṛ · liṅ-optative · second | you take, accept |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra offers a profound insight into the non-dual nature of reality, as it transcends the desire for external achievements such as kingdoms, heavens, or even liberation. Shankara's commentary on the Brihadaranyaka Upanishad (1.4.10) emphasizes the idea that true freedom lies in realizing the identity of the individual self (ātman) with the ultimate reality (Brahman). In this context, the speaker's desire for the commander of the army to be recognized can be seen as a metaphor for the individual's longing to realize the true Self. By letting go of desires for worldly gains, one can uncover the underlying unity of all existence, much like the speaker's singular focus on the commander. This non-dual reading encourages the seeker to look beyond the fleeting nature of worldly attainments and instead, strive for the eternal and unchanging essence that underlies all phenomena.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as an expression of selfless devotion (prapatti) where the individual's desire is solely focused on the pleasure of the Lord. Rāmānujācārya, in his commentary on the Bhagavad Gita (12.6-7), highlights the importance of surrendering one's ego and desires to the divine will. In this verse, the speaker's rejection of personal ambitions (kingdom, heaven, liberation) in favor of the commander's recognition can be seen as a symbol of dedicating one's entire being to the service of the Lord. This selfless attitude is akin to the Vaiṣṇava concept of 'śaranāgati,' where one takes complete refuge in the divine, abandoning all personal desires and aspirations. The verse thus illustrates the Vaiṣṇava ideal of a loving and dedicated relationship between the jīva (individual soul) and Īśvara (the Lord).
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse from the Pañcatantra offers a universal message that resonates deeply with contemporary life. Swami Vivekananda, in his lectures on the ideals of Vedānta, emphasized the importance of selfless work and the dedication of one's actions to a higher purpose. The speaker's singular focus on the commander, despite rejecting personal gains, can be seen as an embodiment of this ideal. In modern terms, this verse encourages individuals to move beyond personal ambitions and instead, strive for the betterment of society or a cause greater than themselves. As S. Radhakrishnan noted in his writings on the philosophy of the Upanishads, true fulfillment and freedom come not from the pursuit of individual desires but from realizing one's place within the larger web of human existence and working towards the common good. This verse thus serves as a reminder of the transformative power of selfless dedication and the pursuit of a higher purpose in life.