na tvāṃ draṣṭuṃ prathitaḥ pravṛttas prasādayasva ca | tvam eva śaraṇaṃ gato'smi nānyāṃ śaraṇam icche ||
“I have not come to see you, have mercy, I have taken refuge in you alone, I do not desire any other refuge.”
Structure
na tvām draṣṭuṃ prathitaḥ pravṛttas prasādayasva ca | tvam eva śaraṇaṃ gato'smi nānyāṃ śaraṇam icche
na (not) prathitaḥ (famous) tvām (you) draṣṭuṃ (to see) pravṛttas (I have come) prasādayasva (have mercy) ca (and)tvam (you) eva (alone) śaraṇaṃ (refuge) gato (have come to) asmi (I am) nānyāṃ (not other) śaraṇam (refuge) icchē (I desire)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tvām | tvām | pronoun | accusative · singular | you |
| draṣṭuṃ | draṣṭum | verb | √dṛ · supine | to see |
| prathitaḥ | prathitaḥ | verb | √prath · past participle | having set out |
| pravṛttas | pravṛttas | verb | √vṛt · past participle | having started |
| prasādayasva | prasādayasva | verb | √prasādaya · optative · second | be kind |
| ca | ca | indeclinable | — | and |
| tvam | tvam | pronoun | nominative · singular | you |
| eva | eva | indeclinable | — | only |
| śaraṇaṃ | śaraṇaṃ | noun | accusative · singular · neuter | refuge |
| gato'smi | gato'smi | compound | dvandva · "gato + aham" | I have gone |
| gato | gato | verb | √gam · past participle | gone |
| asmi | asmi | verb | √as · present · first | I am |
| nānyāṃ | nānyāṃ | compound | tatpuruṣa · "na + anyāṃ" | no other |
| nānyā | nānyā | — | ||
| śaraṇam | śaraṇam | noun | accusative · singular · neuter | refuge |
| icche | icche | verb | √icch · optative · first | I desire |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Mahābhārata underscores the concept of non-duality, where the speaker seeks refuge in the ultimate reality, suggesting an understanding of the brahman-ātman identity. Shankara's commentary on the Brahmasutras and the Upanishads emphasizes this non-dualistic interpretation, pointing towards the ultimate goal of realizing one's true nature as identical with brahman. The phrase 'tvam eva śaraṇaṃ gato'smi' (I have taken refuge in you alone) can be seen as an expression of this longing for union with the ultimate reality, leaving aside the dualistic perceptions of the world. This refuge is not in a personal deity but in the impersonal, all-encompassing brahman, highlighting the non-dual nature of existence. Shankara's reasoning on similar passages often emphasizes the importance of transcending worldly dualities to realize this ultimate truth, aligning with the spirit of this verse.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of devotion and the personal relationship between the jīva (individual soul) and Īśvara (the personal Lord). Rāmānujācārya, in his Sri Bhashya, emphasizes the concept of prapatti, or total surrender to God, which is reflected in the speaker's declaration of taking refuge in the Lord alone. This act of surrender is not just a means to achieve liberation but is itself a form of liberation, as it acknowledges the dependence of the jīva on Īśvara. Madhvācārya, from a Dvaita perspective, would interpret the verse as highlighting the real distinction between the independent Lord and the dependent soul, emphasizing the need for surrender and devotion to achieve salvation. Both interpretations, however, underscore the devotional tone of the verse, pointing to the central role of personal devotion in achieving spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on practical Vedānta, often emphasized the universal message of the Upanishads and other scriptures, including the concept of finding refuge in one's true nature. This verse, with its message of seeking refuge in the ultimate reality, resonates with Vivekānanda's teachings on the practical application of Vedānta in everyday life. He would interpret 'tvam eva śaraṇaṃ gato'smi' as a declaration of faith in one's own inner self, the ātman, which is the true source of strength and refuge. S. Radhakrishnan, in his philosophical works, further develops this idea, suggesting that such a declaration is not merely a religious act but a fundamental stance of human existence, recognizing the universal and eternal within oneself. This interpretation aligns with contemporary life by encouraging individuals to seek inner strength and peace, making the verse universally relevant beyond religious boundaries.