tato duḥkhataraṃ cintayannāste rukmaṇī sāmrājyam icchanniva ca .
“Then, thinking of something even more distressing, Rukmaṇī sat as if desiring sovereignty itself.”
Structure
tato duḥkhataraṃ cintayann āste rukmaṇī sāmrājyam icchann iva ca
tato (then) duḥkhataraṃ (great sorrow) cintayann (thinking) āste (sits) rukmaṇī (Rukmini) iva (as if) ca (and) sāmrājyam (of kingdom) icchann (desiring)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| duḥkhataraṃ | duḥkhataraṃ | adjective | — | more sorrowful, more painful |
| cintayann | cintayan | verb | √cint · present participle · third | thinking, considering |
| āste | āste | verb | √ās · present · third | sits, stays |
| rukmaṇī | rukmaṇī | noun | nominative · singular · feminine | Rukmini, the princess |
| sāmrājyam | sāmrājyam | noun | accusative · singular · neuter | sovereignty, supreme power |
| icchann | icchann | verb | √icch · present participle · third | desiring, wishing |
| iva | iva | indeclinable | — | like, as if |
| ca | ca | indeclinable | — | and, also |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, Rukmaṇī's desire for sovereignty can be seen as a symbol for the human quest for ultimate reality. Shankara's commentary on the Brahma Sutras (1.1.1) highlights the idea that the ultimate reality, Brahman, is the only true sovereign. Rukmaṇī's distress, or duḥkhataraṃ, arises from her separation from this ultimate reality. The Advaita tradition interprets this as a manifestation of the ignorance of one's true nature, which is non-dual with Brahman. The phrase 'duḥkhataraṃ cintayann' suggests that Rukmaṇī is reflecting on a higher level of suffering, which implies a recognition of the fleeting nature of worldly power. This recognition is a crucial step towards realizing the identity of the individual self (ātman) with the ultimate reality (Brahman), as discussed in Shankara's Upadesasahasri (1.1).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the intense longing of Rukmaṇī for Krishna, which is emblematic of the devotee's yearning for union with the divine. Rāmānujācārya's commentary on the Bhagavad Gita (7.1) emphasizes the importance of such devotion in achieving spiritual liberation. Rukmaṇī's desire for sovereignty can be seen as a metaphor for the jīva's (individual self) innate desire for reunion with Īśvara (the supreme lord). The phrase 'icchann iva ca' suggests that Rukmaṇī's desire is not merely for worldly power but for a deeper, spiritual connection. This reading underscores the Vaiṣṇava emphasis on the personal relationship between the devotee and the divine, where the jīva's longing is reciprocated by Īśvara's grace, as discussed in Madhvācārya's Anuvyākhyāna.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be interpreted as a call to introspection, where Rukmaṇī's distress and desire for sovereignty serve as a catalyst for self-reflection. Swami Vivekānanda, in his lecture 'The Powers of the Mind' (Complete Works, Vol. 6), highlights the importance of recognizing and understanding one's desires and motivations. Rukmaṇī's situation symbolizes the human struggle with desires and the subsequent suffering that arises from their unfulfillment. The phrase 'duḥkhataraṃ cintayann' encourages the reader to contemplate on the nature of suffering and desire, leading to a deeper understanding of the self and its place in the world. This verse, therefore, offers a universal message on the importance of self-awareness and the pursuit of inner fulfillment, as echoed in S. Rādhākrishnan's writings on the relevance of Indian philosophy to contemporary life (Eastern Religions and Western Thought).