na tvahaṃ kāmaye rājyaṃ na ca rājyasya kāmanā, atha kāmaye gosvāmī tanno rājyena kīrtinā
“I do not desire kingdom, nor do I desire the means to kingdom; I desire only to be a master of cows, and that through royal fame.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - rājyasya - kāmanā - atha - kāmaye - go-svāmī - tat - no - rājyena - kīrtinā
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom)na (not) ca (and) rājyasya (of kingdom) kāmanā (for the desire)atha (but) kāmaye (I desire) go-svāmī (cattle-lord)tat (that) no (to us) rājyena (by kingdom) kīrtinā (with fame)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvāhaṁ | pronoun | nominative · singular | you (honorific) |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṁ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| rājyasya | rājyasya | noun | genitive · singular · neuter | of the kingdom |
| kāmanā | kāmanā | indeclinable | — | out of desire |
| atha | atha | indeclinable | — | then |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| go-svāmī | go-svāmī | compound | karmadhāraya · "go-āṃ svāmin" | lord of cows |
| tat | tat | pronoun | nominative · singular · neuter | that |
| no | no | indeclinable | — | not |
| rājyena | rājyena | noun | instrumental · singular · neuter | with the kingdom |
| kīrtinā | kīrtinā | noun | instrumental · singular · feminine | with fame |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra offers a profound non-dual insight when interpreted through the lens of Advaita Vedānta. The speaker's rejection of desire for kingdom or the means to kingdom (rājyaṃ na ca rājyasya kāmanā) can be seen as a renunciation of the ephemeral and the worldly, pointing towards the ultimate reality that lies beyond human achievements and possessions. Shankara's commentary on the Brahma Sutras, particularly in the context of Brahman as the ultimate reality, suggests that all worldly desires are but a veiled expression of the deeper longing for the Absolute. The desire to be a master of cows (gosvāmī) through royal fame (rājyena kīrtinā) can thus be allegorically understood as the quest for self-realization or the unity of the individual self (ātman) with the universal Self (Brahman). This unity is the true fulfillment of all desires, transcending the dualistic aspirations for worldly power or fame.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be interpreted as a expression of devotion and the longing for a direct relationship with the divine. The speaker's rejection of worldly ambitions in favor of being a master of cows can be seen as a metaphor for the devotee's (jīva) desire to serve and be close to the Lord (Īśvara). Rāmānujācārya's philosophy of Viśiṣṭādvaita Vedānta emphasizes the personal relationship between the individual self and the Supreme Being, where the jīva seeks to realize its true nature in devotion to Īśvara. The desire for 'gosvāmī' status through 'rājyena kīrtinā' may symbolize the yearning for spiritual mastery or the leadership in devotion, guided by the divine grace. Madhvācārya's Dvaita Vedānta, while emphasizing the real difference between the Lord and the devotee, would see this verse as an illustration of the devotee's exclusive dependence on the Lord for any kind of fulfillment, whether worldly or spiritual.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse presents a universal and practical lesson when viewed through the lens of Neo-Vedānta. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of self-realization and the inner strength that comes from understanding one's true nature. The rejection of desires for kingdom or its means can be seen as a call to introspection and the pursuit of inner fulfillment. The desire to be a 'gosvāmī' through 'rājyena kīrtinā' can symbolize the aspiration for spiritual leadership or mastery, not in the sense of worldly power, but in the context of guiding others towards their own self-realization. S. Radhakrishnan, with his emphasis on the universal applicability of Vedāntic principles, would likely interpret this verse as highlighting the human quest for meaning and purpose that transcends material achievements. It underscores the importance of aligning personal ambitions with a higher purpose, reflecting the timeless relevance of Vedāntic thought in contemporary life.