Na tvahaṃ kāmaye rājyaṃ na ca mohaṃ na madaṃ na vai . Na vai nṛtyaṃ na gītaṃ na vilāso na ca hāsyam ॥ ७७ ॥
“I do not desire kingdom, nor do I desire attachment, nor intoxication, nor dancing, nor singing, nor frolicking, nor laughing.”
Structure
Na - tvahaṃ - kāmaye - rājyaṃ - na - ca - mohaṃ - na - madaṃ - na - vai Na - vai - nṛtyaṃ - na - gītaṃ - na - vilāso - na - ca - hāsyam
Ahaṃ (I) tvā (not) kāmaye (desire) rājyaṃ (kingdom) na (not) ca (and) mohaṃ (delusion) na (not) madaṃ (proud) na (not) vai (indeed) Na (not) vai (indeed) nṛtyaṃ (dance) na (not) gītaṃ (song) na (not) vilāso (play) na (not) ca (and) hāsyam (laughter)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| tvahaṃ | tva-haṃ | compound | dvandva · "tva haṃ" | you I |
| kāmaye | kāmaye | verb | √kā · laṭ-present · first | desire |
| rājyaṃ | rājyaṃ | noun | accusative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mohaṃ | mohaṃ | noun | accusative · singular · masculine | delusion |
| na | na | indeclinable | — | not |
| madaṃ | madaṃ | noun | accusative · singular · masculine | intoxication |
| na | na | indeclinable | — | not |
| vai | vai | indeclinable | — | indeed |
| Na | na | indeclinable | — | not |
| vai | vai | indeclinable | — | indeed |
| nṛtyaṃ | nṛtyaṃ | noun | accusative · singular · neuter | dance |
| na | na | indeclinable | — | not |
| gītaṃ | gītaṃ | noun | accusative · singular · neuter | song |
| na | na | indeclinable | — | not |
| vilāso | vilāso | noun | nominative · singular · masculine | play |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| hāsyam | hāsyam | noun | accusative · singular · neuter | laughter |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra is particularly insightful when viewed through the lens of non-dualism. Ādi Śaṅkarācārya, in his commentary on the Brahmasūtra, emphasizes the importance of recognizing the ultimate reality, Brahman, as the sole existent. The rejection of desires for kingdom, attachment, intoxication, and other worldly pleasures, as stated in this verse, aligns with Shankara's teachings on the path to Self-realization. According to Shankara, the ignorance of one's true nature as Brahman is the root of all suffering. By renouncing desires and understanding the impermanence of worldly things, one can embark on the journey towards realizing the brahman-ātman identity. This verse points towards the futility of worldly pursuits and underscores the necessity of self-inquiry, echoing Shankara's reasoning in his commentary on the Taittirīya Upaniṣad, where he discusses the process of realizing the Self through the negation of what is not Self (neti neti).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an expression of detachment, a quality essential for devotees of Īśvara (the Lord). Rāmānujācārya, in his commentary on the Brahmasūtra, emphasizes the loving relationship between the jīva (individual soul) and Īśvara. The rejection of desires for worldly things, as mentioned in this verse, is in line with Rāmānuja's teachings on the importance of cultivating a pure and selfless love for God. This selfless love involves renouncing personal desires and ambitions, recognizing that true happiness and fulfillment come from serving and loving Īśvara. Madhvācārya, with his emphasis on the difference between the individual soul and God, would also interpret this verse as a call to recognize one's limitations and dependencies, thereby fostering a deeper sense of devotion and surrender to the divine will. The verse, in the context of Vaiṣṇava thought, underscores the importance of bhakti (devotion) as a means to attain spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern perspective, this verse offers profound insights into the human condition and the path to inner peace and fulfillment. Swami Vivekānanda, in his lectures on the practical applications of Vedānta, often emphasized the need to look beyond fleeting worldly desires and to seek a deeper, more lasting satisfaction. This verse, with its explicit rejection of worldly pleasures, aligns with Vivekānanda's teachings on the importance of self-control and detachment as means to achieve inner strength and peace. S. Radhakrishnan, in his philosophical works, highlighted the universal relevance of Indian thought, including the idea that true freedom and happiness come from transcending the limitations of the ego and the mundane. This verse, in the context of contemporary life, reminds us of the importance of living a simple, principled life, unencumbered by excessive desires and attachments, and instead, cultivating a sense of inner fulfillment and connection to something greater than ourselves. It encourages a reflective and compassionate approach to life, where personal desires are evaluated in the light of a broader, more meaningful purpose.