tataḥ prāvṛṇāt tad viṣṇum atha ekāṃ śunakaṃ prati
“Then he offered that to Vishnu and to a single dog.”
Structure
tataḥ prāvṛṇāt tad viṣṇum atha ekām śunakaṃ prati
tataḥ (then) viṣṇum (to Viṣṇu) tad (that) prāvṛṇāt (offered) atha (thereafter) ekām (one) śunakaṃ (dog) prati (towards)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| prāvṛṇāt | prāvṛṇāt | verb | √vṛṇ · past · third | he spoke, addressed |
| tad | tad | pronoun | accusative · singular · neuter | that, him |
| viṣṇum | viṣṇum | noun | accusative · singular · masculine | Viṣṇu |
| atha | atha | indeclinable | — | then, and |
| ekāṃ | ekāṃ | noun | accusative · singular · feminine | one, a certain |
| śunakaṃ | śunakaṃ | noun | accusative · singular · masculine | dog |
| prati | prati | indeclinable | — | towards, in regard to |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, 'tataḥ prāvṛṇāt tad viṣṇum atha ekām śunakaṃ prati,' highlights the non-dual nature of reality by equating the offering to Vishnu with the offering to a single dog. According to Shankara's reasoning, as seen in his Brahmasutra Bhashya, such equivalence points to the ultimate reality, Brahman, as the essence of all beings, whether divine or mundane. This verse, in the context of Advaita Vedanta, suggests that the distinctions between beings are superficial, and the true Self (Ātman) is one with the ultimate reality (Brahman). The act of offering to Vishnu and a dog underscores the unity and equality of all existence, reflecting the non-dual (Advaita) perspective that Shankara so meticulously expounded upon. In essence, this verse serves as a metaphor for the Advaitin principle that the distinctions between the divine and the worldly are illusory, and all is Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya and Madhvācārya, views this verse as an illustration of the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Brahmasutras, would likely interpret the offering to Vishnu as the ultimate goal of all actions, symbolizing the devotion and surrender of the jīva to Īśvara. The inclusion of the dog in the offering may be seen as an example of Vishnu's compassion and accessibility to all beings, regardless of their status. Madhvācārya, with his emphasis on the dual relationship between the soul and God, might view this verse as highlighting the distinction between the supreme Lord (Vishnu) and His creation, including the dog, yet stressing the opportunity for all to approach Him through devotion. This verse, therefore, underscores the devotional path and the personal relationship between the devotee and the Divine in Vaiṣṇava theology.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in the Neo-Vedānta movement, would interpret this verse in the light of universal brotherhood and the practical application of Vedāntic principles. Vivekānanda, in his lectures and writings, often emphasized the importance of compassion and service to all beings as a means of realizing the divine within. He might view the act of offering to a dog as symbolic of extending love and respect to all creatures, recognizing the divine spark within each. Rādhākrishnan, known for his philosophical works, could interpret this verse as an affirmation of the inherent value and dignity of every being, underscoring the importance of non-discrimination and equality. In contemporary life, this verse can be seen as promoting a culture of empathy, tolerance, and respect for all life forms, reflecting the universal and practical aspects of Vedāntic philosophy as articulated by Neo-Vedānta thinkers.