Tataḥ pravṛtto janayety agastyo draṣṭum atha rāghavam .
“Then Agastya set out to see Rāghava, having been invited to come.”
Structure
Tataḥ pravṛtto janayitā Agastyo draṣṭum atha Rāghavam
Agastyo (Agastya) janayitā (was born) tataḥ (then) pravṛtto (undertook) draṣṭum (to see) atha (then) Rāghavam (Raghu)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tataḥ | Tataḥ | indeclinable | — | then, thereafter |
| pravṛtto | pravṛtto | verb | √vṛt · past participle · third | having started, having begun |
| janayitā | janayitā | noun | nominative · singular · masculine | begetter, progenitor |
| Agastyo | Agastyo | noun | nominative · singular · masculine | Agastya (a sage) |
| draṣṭum | draṣṭum | verb | √dṛś · infinitive | to see, to behold |
| atha | atha | indeclinable | — | then, and, moreover |
| Rāghavam | Rāghavam | noun | accusative · singular · masculine | Rāghava (Rama) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'Tataḥ pravṛtto janayety agastyo draṣṭum atha rāghavam,' symbolizes the journey of the individual self towards realizing the ultimate truth. According to Shankara, the invitation extended to Agastya to come and see Rāghava signifies the call of the higher self to the individual to seek knowledge and union with Brahman. In his commentary on the Brahma Sutras, Shankara emphasizes the importance of such a call, stating that it is the grace of Īśvara that initiates the seekers' journey towards self-realization. This verse underscores the non-dual nature of reality, where the distinction between the individual and the absolute is eventually transcended. Thus, Agastya's act of setting out to see Rāghava can be seen as a metaphor for the seeker's journey towards understanding the brahman-ātman identity, highlighting the essence of Shankara's non-dualistic philosophy.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse signifies the loving relationship between the Lord and His devotee. Rāmānujācārya would interpret Agastya's visit to see Rāghava as an act of devotion and service, demonstrating the intimacy between the jīva (individual self) and Īśvara (the Lord). In his Śrī Bhāṣya, Rāmānujācārya emphasizes the role of bhakti (devotion) in realizing one's true nature and achieving union with the Divine. This verse illustrates how the jīva, represented by Agastya, is drawn to the Lord, Rāghava, through an invitation, highlighting the concept of prapatti or self-surrender, central to Vaiṣṇava theology. Madhvācārya, on the other hand, might focus on the distinction between the Lord and the devotee, emphasizing the real and eternal difference between them, yet underscoring the loving dependence of the devotee on the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely view this verse as a call to action, symbolizing the universal quest for knowledge and self-realization. In his lectures, Vivekānanda often emphasized the importance of practical application of spiritual principles in everyday life. This verse can be seen as a reminder that spiritual growth and realization are not passive states but require active effort and pursuit, as Agastya sets out to see Rāghava. Rādhākrishnan, with his emphasis on the universal and the contemporary relevance of Vedāntic thought, might interpret this verse as a symbol of the human aspiration for a higher and more meaningful life. The invitation to Agastya represents the inner call to embark on a journey of self-discovery and service, reflecting the modern relevance of ancient wisdom. Both thinkers would highlight the verse's significance in promoting a universal message of love, service, and the pursuit of knowledge.