na tu dehādviṣaṃ prāpya mumokṣuḥ taṃ prajāpatim । prārthayamītyabhiagamanāt
“Not having obtained the poison from the body, the seeker of liberation could not approach that Prajapati with the request.”
Structure
na tu dehād viṣaṃ prāpya mumokṣuḥ taṃ prajāpatim prārthayamīty abhiagamanāt
na tu (not indeed) dehāt (from the body) viṣaṃ (poison) prāpya (having obtained) mumokṣuḥ (desiring liberation) taṃ prajāpatim (that lord of creatures) prārthayamīty (by going to him with a request) abhiagamanāt (by going near)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| dehāt | dehāt | noun | ablative · singular · masculine | from the body |
| viṣaṃ | viṣaṃ | noun | accusative · singular · neuter | poison |
| prāpya | prāpya | verb | √prāp · gerund · third | having obtained |
| mumokṣuḥ | mumokṣuḥ | noun | nominative · singular · masculine | one desiring liberation |
| taṃ | taṃ | pronoun | accusative · singular · masculine | him |
| prajāpatim | prajāpatim | noun | accusative · singular · masculine | Prajāpati |
| prārthayamīty | prārthayamīty | verb | √prārth · gerund · third | having prayed |
| abhi | abhi | indeclinable | — | towards |
| gamanāt | gamanāt | noun | ablative · singular · neuter | by going |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa highlights the futility of seeking liberation (mumokṣu) through external means, such as approaching Prajapati, without first overcoming the internal poison of ignorance (dehād viṣaṃ). Shankara's commentary on the Brahma Sutras (BS 1.1.1) emphasizes that liberation can only be attained through the realization of the non-dual essence of Brahman, which is beyond all temporal and spatial limitations. The phrase 'na tu dehād viṣaṃ prāpya' underscores the need to transcend the limitations of the physical body and its attendant sufferings. By realizing the identity of the individual self (ātman) with the ultimate reality (Brahman), one can attain true liberation. In his commentary on the Taittiriya Upanishad (TU 2.1.1), Shankara stresses that this realization can only be achieved through self-inquiry and contemplation, rather than through external rituals or devotional practices.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an illustration of the dependence of the individual self (jīva) on the divine (Īśvara) for liberation. According to Ramanuja's commentary on the Bhagavad Gita (BG 7.14), the 'poison from the body' represents the accumulated karma and ignorance that binds the individual to the cycle of suffering. The 'seeker of liberation' must approach the divine with humility and devotion, recognizing their complete dependence on God's grace for liberation. Madhva, in his commentary on the Mahabharata (MB 12.321.22), further emphasizes that this approach must be characterized by a deep sense of devotion and self-surrender, recognizing that the ultimate goal of liberation is not a solitary attainment, but rather a relational union with the divine. In this sense, the verse highlights the importance of bhakti, or loving devotion, as the means of overcoming the limitations of the physical body and attaining liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lecture 'The Real Nature of the Soul' (CW 2:54-63), emphasizes that the 'poison from the body' represents the constraints imposed on the human spirit by the limitations of the physical body and the ego. The 'seeker of liberation' must recognize that true freedom and fulfillment can only be achieved by transcending these limitations and realizing the universal and eternal essence of the self. In his book 'Eastern Religions and Western Thought' (p. 342), S. Radhakrishnan further stresses that this realization can only be achieved through a combination of intellectual understanding, emotional devotion, and practical self-discipline. The verse highlights the importance of integrating the spiritual and the practical, recognizing that the pursuit of liberation is not a rejection of the world, but rather a transformation of one's relationship with it. In contemporary terms, this verse can be seen as an invitation to cultivate a deeper awareness of the interconnectedness of all things and to strive for a more holistic and integral understanding of the human condition.