Na tvahaṁ kāmaye rājyaṁ na ca rājyasya kāmnā. Atha kāmayate kas tu rājyena tena ko naḥ ॥ 94 ॥
“I do not desire kingdom, nor do I have a desire for kingdom; then who desires it, and what benefit is it to him?”
Structure
Na - tvahaṁ - kāmaye - rājyaṁ - na - ca - rājyasya - kāmnā - Atha - kāmayate - kas - tu - rājyena - tena - ko - naḥ
Na (not) tvahaṁ (I) kāmaye (desire) rājyaṁ (kingdom)na (not) ca (and) rājyasya (of kingdom) kāmnā (for the sake of desire)Atha (then) kas (who) tu (indeed) kāmayate (desires) rājyena (by kingdom)tena (by him) ko (what) naḥ (to us)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not, no |
| tvahaṁ | tvahaṁ | pronoun | nominative · singular · masculine | I, me |
| kāmaye | kāmaye | verb | √kām · present · first | I desire |
| rājyaṁ | rājyaṁ | noun | accusative · singular · neuter | kingdom, sovereignty |
| na | na | indeclinable | — | not, no |
| ca | ca | indeclinable | — | and |
| rājyasya | rājyasya | noun | genitive · singular · neuter | of the kingdom |
| kāmnā | kāmnā | noun | ablative · singular · feminine | desire |
| Atha | Atha | indeclinable | — | then, now |
| kāmayate | kāmayate | verb | √kām · present · third | desires |
| kas | kaḥ | pronoun | nominative · singular · masculine | who |
| tu | tu | indeclinable | — | indeed, surely |
| rājyena | rājyena | noun | instrumental · singular · neuter | with the kingdom |
| tena | tena | pronoun | instrumental · singular · masculine | with him |
| ko | kaḥ | pronoun | nominative · singular · masculine | who |
| naḥ | naḥ | pronoun | dative · plural · masculine | to us |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra underscores the illusoriness of worldly desires, including the desire for kingdom and power. According to Shankara, such desires stem from ignorance (avidyā) of one's true nature, which is brahman. The verse's expression of detachment from kingdom and its desires aligns with the advaitic principle of non-attachment (vairāgya), emphasizing the ultimate reality of brahman-ātman identity. Shankara, in his commentaries on the Upanishads, regularly emphasizes the need to transcend worldly attachments to realize this identity, and this verse can be seen as reflective of that pursuit. The question 'then who desires it, and what benefit is it to him?' points to the futility of such worldly ambitions, guiding the seeker towards the path of self-realization. In this context, the verse supports Shankara's reasoning in the Taittiriya Upanishad, where he discusses the five sheaths of the self, leading to the understanding that true fulfillment lies in recognizing one's essence as pure consciousness, beyond ephemeral worldly aspirations.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, through the lens of this verse, highlights the concept of prapatti or surrender to the divine will. The speaker's disinterest in kingdom and its desires can be seen as an emblem of surrendering one's ego and desires to Īśvara (the Lord). Rāmānujācārya, in his commentary on the Brahmasūtra, discusses the importance of recognizing one's limitations and dependence on God, which aligns with the sentiment of this verse. The inquiry about who then desires kingdom and what benefit it brings points to the Vaiṣṇava understanding of the jīva (individual self) being under the control of Īśvara, with true happiness and fulfillment achievable only through devotion and surrender. This perspective resonates with Madhvācārya's emphasis on the difference between the Lord and the individual souls, underscoring the idea that detachment from worldly desires is a step towards recognizing and serving the Lord, leading to ultimate liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often emphasized the practical application of Vedāntic principles in everyday life, including the importance of non-attachment and self-realization. This verse from the Pañcatantra can be seen as a reflection of these principles, urging individuals to look beyond fleeting worldly ambitions and desires. In his lectures, Vivekānanda frequently discussed the need for individuals to recognize their true potential and strive for self-realization, rather than being caught up in ephemeral pursuits. S. Rādhākrishnan, in his writings, expands on this idea, highlighting the universal relevance of Vedāntic thought in contemporary life. The verse's message of detachment and its question about the true beneficiary of worldly desires can be applied to modern society, where individuals often find themselves trapped in the pursuit of material success. By reflecting on this verse, one can discern the importance of prioritizing spiritual growth and inner peace over external achievements, aligning with Vivekānanda's vision of a more enlightened and harmonious world.