tatastvayā draṣṭumihāgatāḥ
“Then, they have come here to see you.”
Structure
tatastu tvayā draṣṭum iha āgatāḥ
tvayā (by you) iha (here) draṣṭum (to see) āgatāḥ (have come) tatastu (thence, from that place)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, thereafter |
| tvayā | tvayā | pronoun | instrumental · singular · masculine | by you |
| draṣṭum | draṣṭum | verb | √dṛś · infinitive | to see |
| iha | iha | indeclinable | — | here |
| āgatāḥ | āgatāḥ | verb | √āgā · past participle · third | who have come |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'tatastvayā draṣṭumihāgatāḥ', highlights the inherent desire of the individual self (jīva) to realize its true nature, which is ultimately non-dual with Brahman. Shankara's commentary on the Brihadaranyaka Upanishad (1.4.10) emphasizes that the seeker's journey is prompted by an innate longing to comprehend the ultimate reality. In the context of this verse from the Ramayana, the act of coming to see (draṣṭum) signifies the seeker's aspiration to behold the divine, symbolized by Rama. This longing is rooted in the intuition that the self (ātman) is not separate from Brahman. The Advaitin interpretation underscores that this verse points to the liberation that comes from recognizing the brahman-ātman identity, where the distinctions between the seeker, the sought, and the act of seeking dissolve. Shankara's reasoning suggests that such realizations lead the individual to a state of complete freedom from the cycle of birth and death, merging into the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition views this verse through the lens of bhakti, or devotion. Ramanuja, in his commentary on the Bhagavad Gita, emphasizes the loving relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). The act of 'coming to see' (draṣṭum) is seen as an expression of the jīva's natural inclination towards Īśvara, driven by a desire for union and service. This verse illustrates the yearning of the devotees to behold Rama, embodying the divine. Ramanuja would interpret this as an exemplification of the prapatti tradition, where the devotee, recognizing their own limitations, surrenders to the divine mercy of Īśvara. This surrender is not a negation of the self but an affirmation of the self's true nature as a servant of the Lord, underscoring the distinction between the jīva and Īśvara while emphasizing their reciprocal affection.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda and S. Radhakrishnan, exponents of Neo-Vedānta, interpret this verse as a call to realize the universal principles underlying all existence. Vivekananda, in his lectures on the Upanishads, stresses the importance of direct experience and intuition in understanding the ultimate reality. This verse, with its theme of seeking and beholding, is seen as a metaphor for the individual's quest for self-realization and unity with the universal consciousness. Radhakrishnan, in his philosophical works, emphasizes the practical application of Vedantic principles in everyday life, suggesting that this verse encourages us to look beyond the mundane and seek the divine in all aspects of existence. By 'coming to see', we embark on a journey of self-discovery and service, recognizing the inherent unity and dignity of all beings. This interpretation aligns with the modern emphasis on personal growth, universal harmony, and the integration of spiritual values into daily life.