na tvahaṃ kāmaye rājyaṃ nāpi mohanam iṣitām | atha yadyapi rājyena na mohayitum arhasi
“I do not desire the kingdom, nor do I desire to be infatuated; if however, with the kingdom you are not able to infatuate me”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - nāpi - mohanam - iṣitām - atha - yadyapi - rājyena - na - mohayitum - arhasi
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom)nāpi (nor) mohanam (enchantment) iṣitām (desired)atha (if) yadyapi (even) rājyena (by kingdom) na (not) mohayitum (to enchant) arhasi (you are able)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṁ | compound | dvandva · "tva + ahaṁ" | you and I |
| kāmaye | kāmaye | verb | √kam · laṭ-present · first | |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| nāpi | nāpi | indeclinable | — | and not, nor |
| mohanam | mohanam | noun | accusative · singular · neuter | delusion, enchantment |
| iṣitām | iṣitām | verb | √iṣ · liṅ-optative · first | |
| atha | atha | indeclinable | — | then, therefore |
| yadyapi | yadyapi | indeclinable | — | even if, although |
| rājyena | rājyena | noun | instrumental · singular · neuter | with the kingdom |
| na | na | indeclinable | — | not |
| mohayitum | mohayitum | verb | √moh · lāṅ-optative | |
| arhasi | arhasi | verb | √arh · laṭ-present · second |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra highlights the importance of discernment and non-attachment. Śaṅkarācārya, in his commentary on the Brahma Sutras, emphasizes the need to understand the ultimate reality, Brahman, beyond the temptations of worldly power and desires. In the context of this verse, the speaker's rejection of the kingdom and infatuation symbolizes the renunciation of ephemeral pleasures and the pursuit of self-knowledge. This aligns with Śaṅkarācārya's interpretation of the Upaniṣads, where the ultimate goal is to realize the identity of the individual self (ātman) with the universal Self (Brahman). The verse thus points to the liberation from worldly bondage, achieved through the understanding of the non-dual nature of reality, as exemplified in the Mahāvākya 'Tat tvam asi' (You are That).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In this verse, the speaker's disinterest in the kingdom and infatuation reflects the Vaiṣṇava emphasis on devotion and detachment. For Rāmānujācārya, such a stance would be seen as a manifestation of the jīva's (individual self) natural inclination towards Īśvara (the Supreme Lord), unencumbered by worldly desires. This detachment is not a rejection of the world but a recognition of the world's fleeting nature and the eternal nature of the relationship between the jīva and Īśvara. Madhvācārya might interpret this as an example of the jīva's potential for self-control and discrimination, necessary for navigating the path of devotion. Both Rāmānujācārya and Madhvācārya would likely see in this verse an encouragement to focus on the pursuit of spiritual growth and the deepening of one's devotional practice, leading to a more profound understanding and love for the Divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound message relevant to contemporary life: the importance of inner fulfillment over external validation. Swami Vivekānanda, in his lectures and writings, often emphasized the need for individuals to cultivate their inner strength and character, rather than seeking happiness and fulfillment through external means. Similarly, S. Rādhākrishnan highlighted the universal applicability of Indian philosophy, including the idea that true freedom and happiness come from within. In the context of this verse, the speaker's rejection of the kingdom and infatuation can be seen as a metaphor for the modern individual's need to look beyond material success and societal expectations to find meaning and purpose. This verse inspires a reflection on one's values and priorities, encouraging a balanced approach to life that integrates personal growth, social responsibility, and spiritual exploration, as advocated by both Vivekānanda and Rādhākrishnan in their quest to make Vedāntic principles accessible and relevant to the modern world.