na tvayā datta-miti ced vakṣyāmi kimu vācyam
“If it has not been given by you, what then should I say?”
Structure
na tvayā dattam iti cet vakṣyāmi kim vācyam
tvayā (by you) dattam (given) na (not) iti (thus) cet (if) kim (what) vācyam (is to be said) vakṣyāmi (I will say)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvayā | tvayā | pronoun | instrumental · singular | by you |
| dattam | dattam | verb | √dā · past participle | given |
| iti | iti | indeclinable | — | saying, thus |
| cet | cet | indeclinable | — | if |
| vakṣyāmi | vakṣyāmi | verb | √vakṣ · optative · first | I will say |
| kim | kim | indeclinable | — | what |
| vācyam | vācyam | verb | √vac · passive participle | to be said |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Mahābhārata, 'na tvayā datta-miti ced vakṣyāmi kim vācyam,' underscores the non-dual essence of reality by pointing towards the futility of speech when the ultimate truth is beyond duality. Shankara, in his commentary on the Brahmasutras, particularly in the context of 'janmādyasya yataḥ' (Brahmasutra 1.1.2), emphasizes that all phenomena, including speech, arise from Brahman. Hence, when the speaker says, 'If it has not been given by you, what then should I say?' it implies an understanding that all actions, including speech, are ultimately not separate from the absolute reality, Brahman. This verse, thus, serves as a pointer to the Brahman-ātman identity, where the individual self (ātman) and the universal self (Brahman) are not distinct, and all distinctions, including the notion of giving or not giving, dissolve into this non-dual awareness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The verse 'na tvayā datta-miti ced vakṣyāmi kim vācyam' is reflective of the devotional relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Gītā, emphasizes the concept of 'prapatti' or surrender, where the individual acknowledges the complete dependence on the Lord for all aspects of life. This verse, in the context of the Mahābhārata, signifies the recognition of one's limitations and the ultimate dependence on a higher power for meaningful action or speech. It is an expression of humility and an acknowledgment of the Lord's grace as the source of all ability and knowledge. In this sense, it resonates with the Vaiṣṇava emphasis on bhakti (devotion) and the understanding that true knowledge and capability arise from the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedantic principles in everyday life. The verse 'na tvayā datta-miti ced vakṣyāmi kim vācyam' can be seen as a call to self-reflection and an acknowledgment of one's limitations. It encourages individuals to recognize the source of their knowledge, actions, and speeches, leading to a deeper understanding of their place in the world. In his speech 'The Absolute and Manifestation' from the 'Complete Works of Swami Vivekananda,' Vivekananda discusses how the absolute reality manifests through various forms and actions. Similarly, S. Radhakrishnan, in his philosophical works, such as 'The Reign of Religion in Contemporary Philosophy,' highlights the universal relevance of Indian philosophical thought, including the ideals of selflessness and the pursuit of knowledge. This verse, thus, finds contemporary relevance in prompting individuals to seek a higher purpose and recognize the interconnectedness of all human endeavors, echoing the universal and practical applications of Neo-Vedānta.