Tataḥ śrotum upāgamya manasā cedaṃ abravīt .
“Then, having approached to relate it, he spoke this in his mind.”
Structure
Tataḥ śrotum upāgamya manasā cedaṃ abravīt
Tataḥ (then) upāgamya (having approached) śrotum (to hear) manasā (in mind) ca (and) edaṃ (this) abravīt (he spoke)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tataḥ | Tataḥ | indeclinable | — | then, thereafter |
| śrotum | śrotum | verb | √śru · inf | to hear |
| upāgamya | upāgamya | indeclinable | — | having approached |
| manasā | manasā | noun | instrumental · singular · neuter | with the mind |
| cedaṃ | cedaṃ | pronoun | accusative · singular · neuter | this |
| abravīt | abravīt | verb | √brū · preterite · third | he spoke |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'Tataḥ śrotum upāgamya manasā cedaṃ abravīt,' suggests the introspective nature of the Self. According to Shankara, the act of 'upāgamya' or approaching, signifies the turning inward of the mind, away from external objects, to comprehend one's true nature. This inward turning is essential for realizing the identity of brahman and ātman. Shankara's commentary on the Brahma Sutras emphasizes the importance of contemplating on the ultimate reality, which is beyond the realm of the senses. Here, the statement 'manasā cedaṃ abravīt' indicates that the realization occurs at the level of the mind, pointing towards the intellectual discernment required to understand the non-dual nature of reality. Thus, this verse serves as a pointer to the path of self-inquiry, emphasizing the necessity of mental purification and concentration for the attainment of brahman-ātman identity, as discussed in the Taittiriya Upanishad (2.9). Shankara's reasoning on closely related passages, like the Mandukya Upanishad, underscores the importance of understanding the states of consciousness to grasp the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of the loving relationship between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Bhagavad Gita, highlights the significance of 'śraddhā' or faith, which is akin to 'upāgamya' or approaching with an open and receptive heart. This approach is not merely physical but also mental and emotional, as indicated by 'manasā cedaṃ abravīt.' It signifies the jīva's longing to listen to and understand the divine message, which is a call to establish a personal relationship with the Lord. Madhvācārya, on the other hand, might view 'abravīt' as the Lord's initiative to communicate with the devotee, emphasizing the grace of Īśvara in revealing Himself to those who approach with devotion. Thus, this verse is seen as an invitation to spiritual growth and intimacy with the divine, underscoring the central Vaiṣṇava theme of 'bhakti' or loving devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often emphasized the practical application of Vedāntic principles in everyday life. This verse can be seen as an exhortation to introspection and self-awareness, where one approaches their own mind ('manasā') to understand the deeper truths. Vivekānanda, in his lectures on the 'Complete Works,' frequently stressed the importance of turning inward to find one's true strength and potential, much like the act of 'upāgamya' or approaching. This verse can be interpreted as a call to self-reflection, encouraging individuals to listen to their inner voice ('śrotum') and to express their deepest thoughts and feelings ('abravīt'). Rādhākrishnan, in a similar vein, would likely highlight the universal relevance of this verse, pointing out that the pursuit of knowledge and understanding is a fundamental human aspiration, transcending cultural and religious boundaries. Thus, this verse serves as a reminder of the universal human quest for meaning and connection, urging individuals to explore their inner depths to find peace, harmony, and fulfillment in life.