tat sarvam agadānāṃ ca rāghava priyadarśināṃ .
“All those were the herbs for those who were not sick and liked to see Rāghava.”
Structure
tat sarvam agadānāṃ ca rāghava priyadarśināṃ
tat sarvam (all that) rāghava (of Raghu's descendant) priyadarśināṃ (of those who are dear to the sight) agadānāṃ (of those who are free from disease) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tat | tat | pronoun | nominative · neuter singular · neuter | that |
| sarvam | sarvam | noun | nominative · neuter singular · neuter | all, everything |
| agadānāṃ | agadānāṃ | noun | genitive plural · plural · masculine | of those who are not affected by disease |
| ca | ca | indeclinable | — | and |
| rāghava | rāghava | noun | nominative · masculine singular · masculine | descendant of Raghu, O Rāma |
| priyadarśināṃ | priyadarśināṃ | noun | genitive plural · plural · masculine | of those who are dear to see |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, 'tat sarvam agadānāṃ ca rāghava priyadarśināṃ', underscores the theme of wellness and health being intrinsic to those who have a glimpse or darśana of Rāghava, symbolizing the divine. Śaṅkarācārya, in his commentary on the Brahmasūtra, emphasizes the importance of understanding the ultimate reality, Brahman. While not directly commenting on this verse, his methodology of interpreting scriptural verses to reveal the non-dual nature of reality can be applied here. The 'agadānāṃ' or herbs, in a non-dual reading, symbolize the means to heal the 'sickness' of ignorance (avidyā) that separates the individual self (jīva) from the ultimate reality (Brahman). Thus, 'priyadarśināṃ' or those who have a fondness for seeing or understanding Rāghava (the divine), are already on the path to realizing the Brahman-ātman identity, where all distinctions, including sickness and health, dissolve.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the Lord's grace and the devotion of his devotees. Rāmānujācārya, in his commentary on the Gītā, emphasizes the personal aspect of the ultimate reality, where the relationship between the jīva (individual self) and Īśvara (the Lord) is central. For Rāmānujācārya, 'priyadarśināṃ' suggests those who have a deep affection for the Lord, akin to the love of the gopīs for Krishna. The herbs ('agadānāṃ') thus symbolize the Lord's provision for the well-being of his devotees, illustrating the protective and nurturing aspect of Īśvara. Madhvācārya might further emphasize the distinction between the Lord and his devotees, highlighting the dependency of the jīva on Īśvara for all aspects of existence, including health and spiritual well-being.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often emphasized the practical application of Vedāntic principles in everyday life, focusing on service to humanity as a means to realize the divine within. This verse, in the context of Neo-Vedānta, can be seen as highlighting the importance of holistic well-being—physical, mental, and spiritual. Vivekānanda, in his lectures, emphasized the concept of 'daridra-nārāyaṇa', seeing the divine in all, including the sick and the poor. Thus, the 'agadānāṃ' or herbs, can symbolize the resources available to us to heal not just physical ailments but also societal ills, by recognizing the divine spark in every individual. S. Radhakrishnan, in a similar vein, might interpret 'priyadarśināṃ' as those who have the vision to see the interconnectedness of all existence, working towards the well-being of all, reflecting the universal and practical application of this verse in contemporary life.