na tvadīyaḥ pitā na tvadīyo'yam் na tvadīyā mātā na tvadīyam் sthānam் . na tvadīyāḥ putrā na bandhavo na dāraḥ na tvadīyam் rājyam் na gajo na ratho na paiśācikah .
“Neither my father nor my mother, nor my place, nor my sons, nor my relatives, nor my wife, nor my kingdom, nor my elephant, nor my chariot, nor my servant are mine.”
Structure
na - tvadīyaḥ - pitā - na - tvadīyo - ayam - na - tvadīyā - mātā - na - tvadīyam - sthānam - na - tvadīyāḥ - putrāḥ - na - bandhavo - na - dāraḥ - na - tvadīyam - rājyam - na - gajo - na - ratho - na - paiśācikah
na (no) tvadīyaḥ (your) pitā (father) asti (is),na (no) ayam (this) tvadīyo (your) asti (is),na (no) tvadīyā (your) mātā (mother) asti (is),na (no) tvadīyam (your) sthānam (place) asti (is),na (no) tvadīyāḥ (your) putrāḥ (sons) asti (are),na (no) bandhavo (relatives) tvadīyāḥ (your) asti (are),na (no) dāraḥ (wife) tvadīyo (your) asti (is),na (no) tvadīyam (your) rājyam (kingdom) asti (is),na (no) gajo (elephant) tvadīyo (your) asti (is),na (no) ratho (chariot) tvadīyo (your) asti (is),na (no) paiśācikah (demon) tvadīyo (your) asti (is)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvadīyaḥ | tvadīyaḥ | noun | nominative · singular · masculine | your (owner) |
| pitā | pitā | noun | nominative · singular · masculine | father |
| na | na | indeclinable | — | not |
| tvadīyo | tvadīyo | noun | nominative · singular · masculine | your (one who belongs to you) |
| ayam | ayam | pronoun | nominative · singular · masculine | this (one) |
| na | na | indeclinable | — | not |
| tvadīyā | tvadīyā | noun | nominative · singular · feminine | your (one who belongs to you, feminine) |
| mātā | mātā | noun | nominative · singular · feminine | mother |
| na | na | indeclinable | — | not |
| tvadīyam | tvadīyam | noun | nominative · singular · neuter | your (property) |
| sthānam | sthānam | noun | nominative · singular · neuter | place |
| na | na | indeclinable | — | not |
| tvadīyāḥ | tvadīyāḥ | noun | nominative · plural · masculine | your (ones who belong to you) |
| putrāḥ | putrāḥ | noun | nominative · plural · masculine | sons |
| na | na | indeclinable | — | not |
| bandhavo | bandhavo | noun | nominative · plural · masculine | relatives |
| na | na | indeclinable | — | not |
| dāraḥ | dāraḥ | noun | nominative · plural · masculine | wife |
| na | na | indeclinable | — | not |
| tvadīyam | tvadīyam | noun | nominative · singular · neuter | your (property) |
| rājyam | rājyam | noun | nominative · singular · neuter | kingdom |
| na | na | indeclinable | — | not |
| gajo | gajo | noun | nominative · singular · masculine | elephant |
| na | na | indeclinable | — | not |
| ratho | ratho | noun | nominative · singular · masculine | chariot |
| na | na | indeclinable | — | not |
| paiśācikah | paiśācikah | noun | nominative · singular · masculine | demon |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra underscores the non-dual (advaita) perspective by negating all forms of personal ownership and relationships, pointing towards the ultimate reality of Brahman. According to Shankara, the essence of the Self (Ātman) is not bound by worldly possessions or familial ties. In his commentary on the Brahma Sutras, Shankara emphasizes that the realization of the Ātman-Brahman identity liberates one from the bondage of worldly attachments. This verse, by stating 'neither my father nor my mother, nor my place, nor my sons,' and so on, is 'mine,' illustrates the impermanence and unreal nature of all worldly connections, guiding the seeker towards the understanding that the only true reality is the unchanging, all-pervading Brahman. This understanding is crucial for achieving liberation (Moksha), as it allows the individual to transcend ephemeral attachments and realize the eternal, unbound Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as a call to devotion and the recognition of one's complete dependence on the divine. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of surrendering all attachments to the Lord. This verse, by negating personal ownership and worldly relationships, prepares the ground for such surrender. It reminds the devotee that everything, including one's family, possessions, and even one's own body, is a gift from God and should be used in His service. Madhvācārya, with his emphasis on the difference (bheda) between the individual soul (jīva) and the Supreme Lord (Īśvara), might interpret this verse as highlighting the dependence of the jīva on Īśvara for all aspects of life, underscoring the need for devotion and surrender to achieve spiritual liberation. The verse thus encourages a devotional attitude, recognizing that true belonging and security lie in one's relationship with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would likely interpret this verse in the context of practical spirituality and universal applicability. He might emphasize how this teaching can liberate individuals from the burdens of worldly responsibilities and attachments, allowing them to focus on their inner development and service to humanity. In his lectures and writings, Vivekānanda often highlighted the importance of renunciation not as a physical abandonment of the world but as a mental detachment from egoistic attachments. This verse, by denying the permanence of all worldly relationships and possessions, supports this view. S. Rādhākrishnan, another influential figure, might connect this verse to the human quest for meaning and the universal aspiration for freedom and happiness. He would likely argue that true freedom lies in recognizing the impermanence of all worldly things and seeking the eternal and the divine within oneself and in all beings, fostering a sense of universal brotherhood and compassion.