tataḥ śatakratum upāgamya drupado draupadī ca tāṁ gṛhān
“Then Drupada and Draupadī went to the house of Śatakratu.”
Structure
tataḥ śatakratum upāgamya drupado draupadī ca tāṁ gṛhān
tataḥ (then) drupadaḥ (Drupada) draupadī (Draupadi) ca (and) śatakratum (to Yudhishthira) upāgamya (having approached) tāṁ (those) gṛhān (to the houses)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śatakratum | śatakratum | noun | accusative · singular · masculine | one who has performed a hundred sacrifices, i.e. Yudhishthira |
| upāgamya | upāgamya | indeclinable | — | having approached |
| drupado | drupado | noun | nominative · singular · masculine | Drupada |
| draupadī | draupadī | noun | nominative · singular · feminine | Draupadī |
| ca | ca | indeclinable | — | and |
| tāṁ | tāṁ | pronoun | accusative · singular · feminine | those, referring to gṛhān |
| gṛhān | gṛhān | noun | accusative · plural · masculine | houses |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'tataḥ śatakratum upāgamya drupado draupadī ca tāṁ gṛhān' underscores the non-dual nature of reality. Śaṅkarācārya's commentary on the Brahmasūtra (1.1.1) establishes that the ultimate reality, Brahman, is the essence of all existence. In the context of this verse, Drupada and Draupadī's journey to Śatakratu's house symbolizes the individual self (jīva) approaching the universal Self (Brahman). Shankara's reasoning emphasizes the identity of brahman-ātman, highlighting that the distinctions between individual selves and the universal Self are illusory. This verse, therefore, points to the ultimate reality where all distinctions dissolve, revealing the non-dual nature of existence. Through this understanding, one can transcend the limitations of the material world and realize the unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava perspective, the relationship between Drupada, Draupadī, and Śatakratu symbolizes the bond between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya's commentary on the Bhagavad Gītā (18.66) emphasizes the dependence of the jīva on Īśvara, illustrating that the individual self seeks refuge in the divine. Similarly, Drupada and Draupadī's approach to Śatakratu represents the jīva's quest for unity with the divine. Madhvācārya's Dvaita Vedānta also highlights the distinction between the jīva and Īśvara, emphasizing the role of devotion (bhakti) in bridging this gap. This verse, thus, underscores the devotional path, where the individual self, through love and surrender, strives to unite with the divine, exemplifying the Vaiṣṇava ideal of self-surrender and devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern perspective, this verse can be seen as a metaphor for the human quest for meaning and connection. Swami Vivekānanda, in his lecture 'The Ideal of a Universal Religion,' emphasizes the importance of unity and harmony among all beings. Similarly, Drupada and Draupadī's journey to Śatakratu's house represents the universal human aspiration for unity and belonging. S. Rādhākrishnan, in his book 'The Bhagavad Gītā,' highlights the importance of self-realization and the attainment of a higher state of consciousness. This verse, therefore, serves as a reminder of our shared human aspiration for transcendence and connection, encouraging us to look beyond our individual limitations and strive for a deeper understanding of ourselves and the world around us. By embracing this universal aspiration, we can work towards creating a more harmonious and compassionate world.