tathāgatavatī rātriṣtato'yamiti cābravīt
“The night has already passed in this manner and then he said”
Structure
tathā gatavatī rātriḥ tato ayam iti ca ābravīt
tato (then) ayam (this one) tathā āgatavatī (has come) rātriḥ (night) iti (thus) ca (and) ābravīt (spoke)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tathā | tathā | indeclinable | — | in that manner, thus |
| gatavatī | gatavatī | noun | nominative · singular · feminine | having gone, having proceeded |
| rātriḥ | rātriḥ | noun | nominative · singular · feminine | night |
| tato | tato | indeclinable | — | then, thereafter |
| ayam | ayam | pronoun | nominative · singular · masculine | this |
| iti | iti | indeclinable | — | thus, saying |
| ca | ca | indeclinable | — | and |
| ābravīt | ābravīt | verb | √brū · past · third | he spoke, said |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse signifies the ephemeral nature of worldly events, much like the passing of night. The phrase 'tathāgatavatī rātriḥ' suggests that the night, like all phenomena, arises and passes away, pointing to the impermanence of the empirical world. According to Shankara, such impermanence underscores the distinction between the transient, mundane realm and the eternal, unchanging essence of Brahman. In his commentary on the Brahma Sutras, Shankara emphasizes the notion of 'vivarta,' or the apparent transformation of Brahman into the world, which is akin to the passing of night. This verse, thus, invites the seeker to look beyond the fleeting manifestations of the world and discern the enduring, non-dual reality of Brahman-ātman. The phrase 'tato ayam iti ca ābravīt' implies a turning point, where one transitions from the awareness of the ephemeral to the recognition of the eternal, underscoring the Advaitic pursuit of realizing the ultimate, unchanging truth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In this verse, the passing of night symbolizes the journey of the jīva through the cycles of saṃsāra, governed by the will of Īśvara. Rāmānujācārya, in his Śrī Bhāṣya, highlights the concept of 'aprathakṣīṇa,' or the inexhaustible, infinite nature of the Lord's mercy, which is always available to guide the devotee through life's challenges, much like the reassuring dawn that follows the night. The phrase 'tathāgatavatī rātriḥ' can be seen as an allegory for the periods of spiritual darkness that a devotee may face, which are ultimately overcome by the grace of the Divine. Madhvācārya, in his Anuvyākhyāna, discusses the importance of recognizing the difference between the jīva and Īśvara, yet emphasizes their interconnectedness, where the night's passing into dawn represents the soul's potential for spiritual growth and liberation under the guidance of the Supreme Being.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound reflection on the human condition, inviting us to contemplate the transience of life and the importance of living in the present. Swami Vivekānanda, in his lectures on the Bhakti Yoga, speaks about the need to overcome the limitations imposed by our perceptions of time and space, embracing instead the infinite potential that lies within us. The passing of night into day, as mentioned in the verse, symbolizes the potential for personal transformation and spiritual awakening. S. Radhakrishnan, in his 'The Hindu View of Life,' discusses the concept of 'dharma' as a universal principle that guides human conduct, emphasizing the importance of self-realization in the pursuit of one's duty. This verse, in the context of modern life, encourages us to reflect on our values, priorities, and the pursuit of a meaningful, spiritually enriched existence, where the recognition of life's transient nature motivates us towards a deeper, more authentic living.