tat sṛṣṭvā rāgha vasyaiva vacanāt pratīpadyat
“Having created that, it stood still on Rāma's command.”
Structure
tat sṛṣṭvā rāghavasya eva vacanāt pratīpadyat
rāghavasya eva vacanāt tat sṛṣṭvā pratīpadyat
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tat | tat | pronoun | accusative · neuter singular · neuter | that |
| sṛṣṭvā | sṛṣṭvā | indeclinable | — | having created |
| rāghavasya | rāghavasya | noun | genitive · singular · masculine | of Rāghava |
| eva | eva | indeclinable | — | only |
| vacanāt | vacanāt | noun | ablative · singular · neuter | by the command |
| pratīpadyat | pratīpadyat | verb | √pat · laṭ-conditional or liṅ-optative not applicable here; rather it is √i + pratī-pad + ya · third | he obeyed |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, 'tat sṛṣṭvā rāghavasyaiva vacanāt pratīpadyat', Śaṅkarācārya would interpret 'tat' as the universe or the creation, which is a manifestation of the ultimate reality, Brahman. The fact that it 'stood still on Rāma's command' signifies the control of the Absolute over its creation. This verse underscores the non-dual nature of reality, where the creation (the universe) and the creator (Rāma, symbolizing Brahman) are ultimately one. Śaṅkarācārya, in his commentary on the Brahma Sūtras, emphasizes that all creation is a manifestation of Brahman, and thus, Rāma's command represents the universal will of Brahman. This interpretation points towards the brahman-ātman identity, where the individual self (ātman) is not separate from the ultimate reality (Brahman), illustrating the central tenet of Advaita Vedānta.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition views this verse as an illustration of the devotee's (jīva) complete surrender to the will of God (Īśvara), with Rāma symbolizing the supreme Lord. Rāmānujācārya would focus on the 'vacanāt' aspect, highlighting the significance of the Lord's word or command, which must be obeyed by all creation. This verse emphasizes the personal relationship between the jīva and Īśvara, where the jīva finds its fulfillment in surrendering to the will of Īśvara. Madhvācārya, with his emphasis on the difference between the individual self and God, would likely see this verse as demonstrating the dependency of creation on the will of the Supreme, reinforcing the concept of 'bheda' or difference between the creator and the created. Both Rāmānuja and Madhva would interpret this verse within the context of bhakti, or devotion, as a means to achieve liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures in Neo-Vedānta, would interpret this verse in the context of its universal and practical application. Vivekānanda, known for his emphasis on practical Vedānta, might view 'tat sṛṣṭvā' as the potential within every individual waiting to be realized. The command of Rāma symbolizes the call to inner awakening, where one's actions and deeds are guided by a higher purpose, leading to self-realization. Radhakrishnan, on the other hand, could see this verse as an allegory for the harmony between human will and the universal will. In his writings, Radhakrishnan often emphasizes the importance of integrating the spiritual with the practical aspects of life, suggesting that true freedom and fulfillment come from aligning one's personal will with the universal will, as symbolized by Rāma's command. Both thinkers would connect this verse to contemporary life by highlighting the need for self-awareness, inner strength, and alignment with one's higher purpose.