Na tvahaṃ kāmaye rājyaṃ na ca mohaṃ na vai raṇe । Māmakīṃ vā priyāṃ vāsaye'yaṃ yadyahaṃ vṛṇe .
“I do not desire kingdom, nor do I desire to roam, nor do I wish to fight; if I were to choose, I would only wish to live with my dear one.”
Structure
Na - tvahaṃ - kāmaye - rājyaṃ - na - ca - mohaṃ - na - vai - raṇe - Māmakiṃ - vā - priyāṃ - vāsaye'yaṃ - yadyahaṃ - vṛṇe
yadi (if) ahaṃ (I) vṛṇe (choose) , na (not) tvahaṃ (then I) kāmaye (desire) rājyaṃ (kingdom) , na (not) ca (and) mohaṃ (delusion) , na (not) vai (indeed) raṇe (in battle) , Māmakiṃ (my wife) vā (or) priyāṃ (beloved) vāsaye'yaṃ (should I marry)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not, no |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | you |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not, no |
| ca | ca | indeclinable | — | and |
| mohaṃ | mohaṃ | noun | accusative · singular · masculine | delusion |
| na | na | indeclinable | — | not, no |
| vai | vai | indeclinable | — | indeed, surely |
| raṇe | raṇe | noun | locative · singular · masculine | in battle |
| Māmakīṃ | Māmakīṃ | noun | accusative · singular · feminine | my dear one |
| vā | vā | indeclinable | — | or |
| priyāṃ | priyāṃ | noun | accusative · singular · feminine | beloved one |
| vāsaye'yaṃ | vāsaye'yaṃ | verb | √vas · liṅ-optative · first | may I dwell |
| yadyahaṃ | yadyahaṃ | indeclinable | — | if I |
| vṛṇe | vṛṇe | verb | √vṛ · laṭ-present · first | I choose |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra elucidates the non-dual nature of reality by underscoring the futility of worldly desires. The speaker's rejection of kingdom, roaming, and fighting highlights the impermanence and unreliability of external sources of happiness. Shankara's commentary on the Brahma Sutras (2.1.14-15) echoes this sentiment, where he discusses the illusoriness of the world and the impermanence of all earthly possessions. The verse's conclusion, where the speaker yearns to live with their dear one, can be seen as an allegory for the union of the individual self (ātman) with the ultimate reality (brahman). As Shankara notes in his commentary on the Taittiriya Upanishad (2.1), the true fulfillment of human desire lies in realizing one's essential nature, which is none other than brahman. This verse, thus, points to the brahman-ātman identity, emphasizing that true happiness and fulfillment can only be achieved by transcending the ephemeral world and realizing the eternal, unchanging Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be interpreted as a manifestation of the devotee's longing for union with the divine. The speaker's rejection of worldly pursuits and desires is reminiscent of the bhakta's renunciation of worldly attachments in pursuit of devotion to Īśvara. Rāmānujācārya, in his commentary on the Bhagavad Gita (12.13-14), emphasizes the importance of cultivating a loving relationship with the Lord, which is the ultimate source of true happiness and fulfillment. The verse's conclusion, where the speaker yearns to live with their dear one, can be seen as a symbol of the devotee's desire to dwell in the presence of the Lord, as described in the Vaiṣṇava concept of 'nitya-vihar' or eternal dwelling with the divine. This verse highlights the importance of cultivating a personal relationship with the divine, where the devotee's love and devotion are reciprocated by the Lord's grace and affection.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse holds profound relevance for contemporary life, as it underscores the human quest for meaningful relationships and the fleeting nature of worldly desires. Swami Vivekānanda, in his lecture on 'The Ideal of a Universal Religion' (1896), emphasized the importance of cultivating a sense of oneness with all existence, transcending the narrow confines of the ego. The verse's rejection of kingdom, roaming, and fighting can be seen as a call to renounce the competitive and aggressive aspects of human nature, embracing instead a more cooperative and compassionate approach to life. As S. Rādhākrishnan notes in his work 'The Philosophy of the Upanishads' (1924), the Upanishadic concept of 'ātma-sákṣātkāra' or self-realization is not a solitary pursuit, but rather a universal aspiration that can be fulfilled through a deep sense of interconnectedness and empathy with all beings. This verse, thus, offers a powerful reminder of the importance of cultivating meaningful relationships and living a life of simplicity, compassion, and service to others.