tataḥ śutvā tu pārthivān gṛhītvā jagāma vai .
“Then, having heard, he took the princes and went.”
Structure
tataḥ śutvā tu pārthivān gṛhītvā jagāma vai
tataḥ (then) śutvā (having heard) tu (indeed) pārthivān (the kings) gṛhītvā (having taken) jagāma (he went) vai (indeed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śutvā | śutvā | verb | √śru · past participle · third | having heard |
| tu | tu | indeclinable | — | indeed, surely |
| pārthivān | pārthivān | noun | accusative · plural · masculine | kings, princes |
| gṛhītvā | gṛhītvā | verb | √gṛh · past participle · third | having taken, seized |
| jagāma | jagāma | verb | √gam · preterite · third | he went |
| vai | vai | indeclinable | — | indeed, surely |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'tataḥ śutvā tu pārthivān gṛhītvā jagāma vai,' presents an opportunity to reflect on the non-dual nature of reality. According to Śaṅkarācārya, the ultimate truth is that the individual self (ātman) is not different from the absolute reality (Brahman). When the text says 'he took the princes and went,' it symbolizes the jīva (individual self) being guided by the Īśvara (the Supreme Lord) towards the path of self-realization. Śaṅkarācārya, in his commentary on the Brahma Sūtras, emphasizes that the knowledge of Brahman is the means to attain liberation. This verse can be seen as an illustration of how the seeker, having heard the truth, embarks on the journey under the guidance of the Supreme, eventually realizing the identity of the individual self with the ultimate reality. Thus, it underscores the concept of brahman-ātman identity, central to Advaita Vedānta.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be interpreted through the lens of devotion and the relationship between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the path of bhakti (devotion) as the means to reach the Lord. The act of 'hearing' in this verse can be seen as the initial step of receptivity to divine guidance, which then leads to the surrender of the self (prapatti) and the taking up of one's duties under the Lord's guidance. The 'princes' here may symbolize the various faculties of the self that are dedicated to the service of the Lord. This reading highlights the importance of surrender and devotion in the spiritual journey, aligning with the Vaiṣṇava emphasis on the personal relationship between the individual and the Supreme.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound message relevant to contemporary life. Swami Vivekānanda, in his lectures, often emphasized the need for self-realization and service to humanity as intertwined aspects of spiritual growth. The action of 'hearing' and then 'taking the princes and going' can be seen as a call to action, where one first seeks knowledge and then applies it by engaging with the world. This engagement is not just external but also internal, as one integrates the learned principles into their life, leading to personal transformation and service to others. As Vivekānanda noted, 'The goal of mankind is knowledge,' and this verse can be interpreted as encouraging the pursuit of knowledge that leads to self-realization and, subsequently, to engaged and compassionate living. It underscores the universal and practical application of Vedantic principles in everyday life, resonating with the modern quest for meaning and purpose.