tataste rāghava prapatvā hanūmān vacaḥ-brahmaṇaḥ
“Then having obtained, O Rāghava, Hanumān who was a Brahma of speech”
Structure
tatas te rāghava prapatvā hanūmān vacaḥ-brahmaṇaḥ
tatas (then) te (your) rāghava (O Rāghava) prapatvā (having reached) hanūmān (Hanumān) vacaḥ-brahmaṇaḥ (the speaker of sacred words)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatas | tatas | indeclinable | — | thence, from that place |
| te | te | pronoun | dative · plural · masculine | to you |
| rāghava | rāghava | noun | nominative · singular · masculine | descendant of Raghu, Rāghava (Rāma) |
| prapatvā | prapatvā | verb | √pat · taddharmī · third | having fallen |
| hanūmān | hanūmān | noun | nominative · singular · masculine | Hanumān |
| vacaḥ-brahmaṇaḥ | vacaḥ-brahmaṇaḥ | compound | karmadhāraya · "vacaḥ brahmaṇaḥ" | the Brahmaṇ's word, or a word related to Brahmaṇ |
| vacaḥ | vacaḥ | noun | genitive · singular · neuter | word |
| brahmaṇaḥ | brahmaṇaḥ | noun | genitive · singular · masculine | of Brahmaṇ |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Brahma Sutras, Śaṅkara highlights the importance of speech as a means to realize the ultimate reality. This verse, tataste rāghava prapatvā hanūmān vacaḥ-brahmaṇaḥ, suggests that Hanumān, as a brahma of speech, has attained a state where his words embody the truth of the ultimate reality. Śaṅkara's non-dual reading of this verse would emphasize that the attainment of such a state is possible when one transcends the limitations of the individual self and realizes the identity of the ātman with Brahman. The phrase 'vacaḥ-brahmaṇaḥ' is particularly significant, as it indicates that Hanumān's speech has become one with the ultimate reality, reflecting the idea that the word (śabda) is a manifestation of the absolute (Brahman). This verse, therefore, points to the possibility of realizing the brahman-ātman identity through the wise use of speech and the cultivation of wisdom.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of devotion and self-surrender as a means to attain spiritual liberation. This verse, tataste rāghava prapatvā hanūmān vacaḥ-brahmaṇaḥ, highlights the devotional aspect of Hanumān's character, who, as a devotee of Rāma, has realized the ultimate reality through his words and actions. The Vaiṣṇava tradition would interpret this verse as an example of the loving relationship between the jīva (Hanumān) and Īśvara (Rāma), where the devotee's words and actions become a means to experience the divine. Madhvācārya, on the other hand, would likely emphasize the distinction between the jīva and Īśvara, while still acknowledging the possibility of the devotee's realization of the ultimate reality through devotion and self-surrender. This verse, therefore, exemplifies the Vaiṣṇava ideal of bhakti, where the devotee's love and devotion lead to a deeper understanding of the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Upaniṣads, emphasizes the practical application of Vedāntic principles in everyday life. This verse, tataste rāghava prapatvā hanūmān vacaḥ-brahmaṇaḥ, can be seen as an example of the transformative power of speech and the importance of cultivating wisdom and self-awareness. Vivekānanda would likely interpret this verse as a call to individuals to become aware of the power of their words and actions, and to strive to embody the truth and wisdom that they seek to express. S. Rādhākrishnan, in his writings on Indian philosophy, highlights the universal significance of the Upaniṣadic teachings, including the idea that the ultimate reality is not just a metaphysical concept, but a living, breathing presence that can be experienced in everyday life. This verse, therefore, serves as a reminder of the importance of living a life of integrity, authenticity, and wisdom, where one's words and actions reflect the deepest truths of existence.