tataḥ śatakratavau dṛṣṭvā dṛṣṭvā kośalam āgataḥ.
“Then having seen (the people of Ayodhya) he (Rama) comes to Kosala again and again.”
Structure
tataḥ śatakratavau dṛṣṭvā dṛṣṭvā kośalam āgataḥ
tataḥ (then) śatakratavau (at the sacrificer) dṛṣṭvā (having seen) dṛṣṭvā (having seen) kośalam (to Kosala) āgataḥ (came)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śatakratavau | śatakratavau | noun | accusative · dual · masculine | Indra (or a king) who has performed a hundred sacrifices |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| kośalam | kośalam | noun | accusative · singular · masculine | the city of Kosala |
| āgataḥ | āgataḥ | verb | √gam · past · third | he came, arrived |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, tataḥ śatakratavau dṛṣṭvā dṛṣṭvā kośalam āgataḥ, Śaṅkara's non-dual reading highlights the importance of direct experience (dṛṣṭvā) in realizing the ultimate reality. The repeated seeing (dṛṣṭvā dṛṣṭvā) of the people of Ayodhya by Rāma signifies the discerning intellect's ability to penetrate the veil of ignorance, ultimately revealing the identity of brahman and ātman. This verse indirectly alludes to the concept of 'drṣṭi-sṛṣṭi-vāda', where the world's existence is dependent on the seer's perception, underscoring the central tenet of Advaita Vedānta that the world is a projection of the ultimate reality, Brahman. Śaṅkara, in his commentary on the Brahmasūtra (1.1.1), emphasizes the role of perception in understanding the true nature of reality, which is echoed in this verse's focus on Rāma's acts of seeing as a path to understanding his own true nature and, by extension, the nature of the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse offers a poignant illustration of the intimate relationship between the jīva (individual soul) and Īśvara (the Supreme Lord) in the Vaiṣṇava tradition. Rāma's repeated return to Kosala, dṛṣṭvā dṛṣṭvā, can be seen as a metaphor for the Lord's unwavering concern for his devotees. The act of 'seeing' by Rāma signifies the divine grace that illuminates the path for the devotees, guiding them towards liberation. According to Rāmānujācārya, the jīva's liberation is dependent on the grace of Īśvara, which is beautifully encapsulated in Rāma's actions in this verse. The verse suggests that just as Rāma returns to his kingdom, Īśvara continually engages with the world to guide his devotees, exemplifying the 'surrender to God' (prapatti) as the means to attain mokṣa. This relationship between the jīva and Īśvara, as depicted in this verse, underscores the devotional path (bhakti-mārga) of the Vaiṣṇava tradition.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse from the Rāmāyaṇa holds significant universal and practical applications, particularly in the context of contemporary life. The action of Rāma repeatedly seeing his people and returning to Kosala, tataḥ śatakratavau dṛṣṭvā dṛṣṭvā kośalam āgataḥ, can be interpreted as a symbol of engagement and service to society. Swami Vivekānanda, in his lectures, often emphasized the importance of combining spiritual growth with practical action, a concept that is reflected in Rāma's actions. The verse can be seen as a call to individuals to continually engage with and serve their communities, echoing Vivekānanda's vision of a balanced life that combines personal spiritual development with active service to others. Furthermore, the idea of 'seeing' (dṛṣṭvā) can be linked to the concept of empathy and understanding, underscoring the need for leaders and individuals to truly see and understand the needs of their communities, much like Rāma's empathetic return to his people. This practical application of spiritual principles, as exemplified by this verse, resonates with the modern interpretation of Vedānta that seeks to integrate spiritual ideals with everyday life.