na tvahaṃ kāmaye rājyaṃ na cha mohaṃ na madaṃ na vai । asti mama gṛhe pustakaṃ tanmahe dadāt s me rājyaṃ dadāt ॥
“I do not desire kingdom, nor do I desire wealth or intoxication; there is a book in my house, if someone gives that to me, that would be like giving me a kingdom.”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - cha - mohaṃ - na - madaṃ - na - vai । asti - mama - gṛhe - pustakaṃ - tat - me - dadāt - s - me - rājyaṃ - dadāt ॥
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom), na (not) cha (and) mohaṃ (delusion) na (not) madaṃ (proud) na (not) vai (indeed) ।asti (there is) mama (my) gṛhe (in house) pustakaṃ (book), tat (that) me (to me) dadāt (gives), s (he) me (to me) rājyaṃ (kingdom) dadāt (gives) ॥
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvahaṃ | tvahaṃ | pronoun | nominative · singular | I |
| kāmaye | kāmaye | verb | √kām · laṭ-present · first | I desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| cha | cha | indeclinable | — | and |
| mohaṃ | mohaṃ | noun | accusative · singular · masculine | delusion |
| na | na | indeclinable | — | not |
| madaṃ | madaṃ | noun | accusative · singular · masculine | pride |
| na | na | indeclinable | — | not |
| vai | vai | indeclinable | — | indeed |
| asti | asti | verb | √as · laṭ-present · third | there is |
| mama | mama | pronoun | genitive · singular | my |
| gṛhe | gṛhe | noun | locative · singular · neuter | house |
| pustakaṃ | pustakaṃ | noun | nominative · singular · neuter | book |
| tat | tat | pronoun | nominative · singular · neuter | that |
| me | me | pronoun | dative · singular | to me |
| dadāt | dadāt | verb | √dā · laṭ-present · third | he gives |
| s | s | indeclinable | — | he |
| me | me | pronoun | dative · singular | to me |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| dadāt | dadāt | verb | √dā · laṭ-present · third | he gives |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra points to the non-dual nature of reality, where the ultimate reality, Brahman, is beyond all worldly desires. Śaṅkarācārya, in his commentary on the Brahmasūtra, emphasizes that the knowledge of Brahman (Brahmajñāna) is the ultimate goal, and all other desires, including the desire for kingdom or wealth, are mere illusions. The verse's emphasis on the book in one's house as a symbol of true kingdom underscores the idea that true knowledge and understanding are the ultimate treasures, not external possessions. This resonates with Śaṅkarācārya's concept of 'Ātman' as the true Self, which is beyond all duality and is the ultimate reality. The desire for a book, symbolizing knowledge, over kingdom or wealth signifies the pursuit of self-realization, aligning with Advaita's central theme of Brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an expression of devotion to the ultimate reality, Īśvara. Rāmānujācārya would interpret the 'book' as a metaphor for the scriptures or the divine word, which guides the jīva (individual self) towards Īśvara. The desire for this book over worldly kingdom or wealth symbolizes the jīva's longing for a deeper, spiritual connection with Īśvara. This verse, therefore, emphasizes the devotional path (bhakti-mārga), where the ultimate goal is not self-realization in isolation but a loving relationship with the personal deity. Madhvācārya, emphasizing the difference between the jīva and Īśvara, would see this verse as highlighting the jīva's dependence on Īśvara's grace, symbolized by the gift of the book, which represents spiritual knowledge and guidance.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would interpret this verse as a call to seek knowledge and understanding as the ultimate goal of human life. He often emphasized the importance of education and the pursuit of knowledge in his lectures and writings, seeing it as a means to uplift both the individual and society. The 'book' in this verse symbolizes the quest for knowledge that liberates the human spirit from the confines of worldly desires and ignorance. Vivekānanda's stress on the practical application of Vedāntic principles would lead him to encourage individuals to seek such knowledge as a means to empower themselves and contribute to the greater good. Similarly, S. Radhakrishnan, with his emphasis on the universal and ethical dimensions of Vedānta, would see this verse as highlighting the importance of cultivating a deeper understanding of oneself and the world, as a foundation for a more compassionate, enlightened, and just society.