na tvahaṃ kāmaye rājyaṃ na ca rājyasya kāmanā । atha kāmayate kastu rājyeṇa bhavedgrahītum ॥
“I do not desire kingdom, nor do I have a desire for kingdom; then who would wish to be seized by the kingdom?”
Structure
na - tvahaṃ - kāmaye - rājyaṃ - na - ca - rājyasya - kāmanā - atha - kāmayate - kas - tu - rājyeṇa - bhaved - grahītum
na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom)na (not) ca (and) rājyasya (of kingdom) kāmanā (for the desire)atha (then) kas (who) tu (indeed) kāmayate (desires) rājyeṇa (with kingdom) bhaved (be) grahītum (taken)
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 |
| ca | ca | indeclinable | — | and |
| rājyasya | rājyasya | noun | genitive · singular · neuter | of the kingdom |
| kāmanā | kāmanā | noun | ablative · singular · masculine | by desire |
| atha | atha | indeclinable | — | then |
| kāmayate | kāmayate | verb | √kām · laṭ-present · third | one desires |
| kas | kaḥ | pronoun | nominative · singular · masculine | who |
| tu | tu | indeclinable | — | indeed |
| rājyeṇa | rājyeṇa | noun | instrumental · singular · neuter | with the kingdom |
| bhaved | bhavet | verb | √bhu · liṅ-optative · third | may be |
| grahītum | grahītum | verb | √grah · infinitive | to seize |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra can be seen as an illustration of the illusory nature of worldly desires, including the desire for kingdom or power. According to Shankara's reasoning in his commentary on the Bhagavad Gita, such desires are rooted in ignorance (avidyā) of one's true nature, which is the non-dual Brahman. The verse 'na tvahaṃ kāmaye rājyaṃ' suggests that the true Self (Ātman) does not have any desire for external things, including kingdom. This is in line with Shankara's idea that the ultimate goal is to realize the identity of Brahman and Ātman, which transcends all worldly attachments. The verse can be seen as pointing towards the idea that true freedom lies in the realization of this non-dual identity, and not in the pursuit of external power or wealth. By citing the Upaniṣads and other śāstras, Shankara emphasizes that the ultimate Reality (Brahman) is beyond all duality, including the duality of subject and object, and that the realization of this Reality is the key to true liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be interpreted as an expression of the jīva's (individual self) detachment from worldly desires, including the desire for kingdom or power. According to Rāmānujācārya, the jīva is inherently dependent on Īśvara (God), and true liberation lies in surrendering to His will. The verse 'na tvahaṃ kāmaye rājyaṃ' can be seen as an expression of this surrender, where the jīva recognizes its own limitations and lack of desire for external power. Madhvācārya, on the other hand, would interpret this verse as an illustration of the difference between the jīva and Īśvara, where the jīva is free to make choices, but ultimately subject to the will of Īśvara. Both Rāmānujācārya and Madhvācārya would emphasize the importance of devotion (bhakti) to Īśvara, as the means to achieve true liberation and detachment from worldly desires. By citing the Bhagavad Gita and other śāstras, they demonstrate that the path of devotion is the key to realizing one's true relationship with God.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as a call to introspection and self-reflection in contemporary life. According to Swami Vivekānanda, true freedom lies in the realization of one's own strength and potential, rather than in the pursuit of external power or wealth. The verse 'na tvahaṃ kāmaye rājyaṃ' suggests that true fulfillment lies in the cultivation of inner peace and contentment, rather than in the pursuit of external goals. S. Rādhākrishnan, on the other hand, would interpret this verse as an illustration of the importance of spiritual values in modern life. He would argue that the pursuit of external power and wealth is ultimately fleeting and unsatisfying, and that true fulfillment lies in the cultivation of inner values such as compassion, empathy, and wisdom. By citing Vivekananda's lectures on the 'Four Yoga' and Radhakrishnan's writings on the 'Religion of the Spirit', we can see that this verse has a universal and practical application, encouraging individuals to re-evaluate their priorities and strive for a more meaningful and fulfilling life.