Death allures him as he feels that it will bring him peace through an eternal sleep. He craves for a sleep as he had lost his own. The sleep that comes with death would end all the ‘heartache’ and ‘natural shocks’ that one must endure in the physical form / with that eternal sleep we end the anguish and the thousand natural miseries that human beings have to endure. He believes that so long as we exist in flesh and blood we remain vulnerable to pain and suffering. But, to die would mean, emancipation from the pain. Pondering on the prospect of death he feels that with it would end all his agony. Its an end that we would all ardently hope for.
For Hamlet, to die meant to sleep and to sleep meant to dream. And perhaps this dream would end his woes of the real world and would help him to escape into a pain-free / pleasant / a more agreeable realm. But, there was a problem (rub – obstacle) to it, because in that sleep of death what dreams one might see are not known. Hamlet also wonders what can be the value of a dream when e are liberated from our physical existence, which is susceptible to pain and suffering. Thus the need for a dream, which actually emancipates one from the harsh realities of life, is nullified. (Note: The ‘mortal coil’ may be interpreted in two different ways – 1.
Like a snake that leaves its skin behind we leave our mortal self behind. 2. The mortal coil may also refer to the cycle of life -? birth, growth, degeneration and death). It is the inefficacy of this idea which compels one to take a pause / stop thinking in that direction. Once again Hamlet contemplates the futility of ending his life. It is the consideration of the unknown which forces him to continue to exist in the face of all adversities / eventualities / exigencies and that makes life one long stretch of a calamity that must be endured (that makes calamity of so long life).
Hamlet yet again speculates if at all there is any wisdom in tolerating and suffering ‘the whips and scorns of time’ (metaphor for the pain and suffering that circumstances of life inflict on man); which are, the tyrant’s offences against us; the contempt of the proud man; the pain of rejected love; the disrespect / insolence of officious authority; and the advantage that the worst people take of the most worthy / what must be the due share of the worthy is enjoyed by the most unworthy.
He rhetorically questions that – In life’s such bitter circumstances, why would anyone continue to bear the burdens (Farrell) of life, when one could just relieve oneself of all the troubles with a naked blade / dagger (bare bodkin – alliteration). He continues to wonder why anyone would carry this burden / load, sweating and grunting under the duress of a ear/ tired life, if it weren’t for the dread / fear of the after-life – that unexplored country from whose border (bourn) no traveler has returned to reveal its secrets.
That’s the thing that confounds / mystifies us and makes us put up with those evils that we know rather than hurry / fly to others that we don’t know about. So, thinking too much about it makes cowards of us all, and it follows that the first impulse to end our life becomes obscured by reflecting on it. And great and important plans are diluted to the point where we do nothing / don’t do anything.