tatastu dṛṣṭvā tanayān tvanyān agnihotreṇa cāgrataḥ
“Then, having seen his sons and others, he went ahead with the Agnihotra ritual.”
Structure
tatastu dṛṣṭvā tanayān tva anyān agnihotreṇa ca agrataḥ
tatastu (then) dṛṣṭvā (having seen) tanayān (sons) tva (your) anyān (other) agnihotreṇa (with the fire sacrifice) ca (and) agrataḥ (in front)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, from there |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| tanayān | tanayān | noun | accusative · plural · masculine | sons |
| tva | tva | particle | — | you |
| anyān | anyān | noun | accusative · plural · masculine | others |
| agnihotreṇa | agnihotreṇa | noun | instrumental · singular · masculine | with the agnihotra |
| ca | ca | indeclinable | — | and |
| ag-rataḥ | ag-rataḥ | compound | dvandva · "agra ca tataḥ" | from the foremost, from the front |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the phrase 'tatastu dṛṣṭvā tanayān tva anyān' is significant. Shankara, in his commentary on the Brahma Sutras, emphasizes the distinction between the witness (sākṣin) and the objects of perception. Similarly, in this verse, having seen his sons and others (tanayān tva anyān), the individual proceeds with the Agnihotra ritual, illustrating the non-attachment of the self (ātman) to worldly objects. This highlights the brahman-ātman identity, where the ultimate reality (Brahman) is not separate from the individual self. Shankara's reasoning in the Taittiriya Upanishad Bhashya (2.1.1) on 'satyam vada' also supports this non-dual interpretation, pointing to the underlying unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The verse 'tatastu dṛṣṭvā tanayān tva anyān agnihotreṇa cāgrataḥ' illustrates the devotion and surrender of the individual to the divine will. Rāmānujācārya, in his commentary on the Bhagavad Gita (18.66), emphasizes the importance of surrendering all actions to the Lord. In this context, the Agnihotra ritual represents the individual's dedication to their spiritual duties, acknowledging the divine presence in all aspects of life. The relationship between the jīva (individual) and Īśvara (God) is one of loving dependence, as seen in Ramanuja's Śrī Bhāṣya (1.1.1). Madhva, in his Anuvyākhyāna, also highlights the distinction between the Lord and the individual, underscoring the dependence of the jīva on Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has universal and practical applications, as it emphasizes the importance of selfless action and detachment. Swami Vivekananda, in his lecture 'The Powers of the Mind' (Complete Works, 3:151-152), stresses the need to perform actions without attachment to their results, illustrating the concept of nishkāma karma. Similarly, in this verse, the individual proceeds with the Agnihotra ritual, demonstrating a sense of duty and responsibility. S. Radhakrishnan, in his book 'The Hindu View of Life' (1927), also highlights the significance of selfless action, pointing to the ideal of the 'karma yogin' who acts without attachment. This verse thus encourages individuals to cultivate a sense of detachment and selflessness in their daily lives, leading to a more harmonious and balanced existence.