tataḥ sa dṛṣṭvā tad-veśma tattyajat.
“Then, having seen that house, he abandoned it.”
Structure
tataḥ sa dṛṣṭvā tad veśma tat tyajat
saḥ (he) tataḥ (then) dṛṣṭvā (having seen) tad (that) veśma (house) tat (that) tyajat (abandoned)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| sa | sa | pronoun | nominative · singular · masculine | he |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| tad | tad | pronoun | accusative · singular · neuter | it, that |
| veśma | veśma | noun | accusative · singular · neuter | house, abode |
| tat | tat | pronoun | accusative · singular · neuter | that |
| tyajat | tyajat | verb | √tyaj · lāṭ · third | he left, abandoned |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Ādi Śaṅkarācārya interprets this verse as an illustration of detachment from worldly possessions and desires. The 'house' symbolizes the worldly attachments that bind the individual. By 'seeing' or realizing the true nature of these attachments, one can 'abandon' them, signifying a shift towards the non-dual reality of Brahman. Śaṅkarācārya's reasoning, as seen in his commentary on the Upaniṣads, emphasizes the impermanence of worldly things, leading to the understanding that the ultimate reality is the unchanging, all-pervading Brahman. This verse, therefore, points to the brahman-ātman identity, where the individual self (ātman) is ultimately one with the universal Self (Brahman), a fundamental concept in Advaita Vedānta.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an example of the jīva's (individual soul) relationship with Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, might interpret the 'house' as the body or the worldly life that the jīva inhabits, which is ultimately under the control of Īśvara. The act of 'seeing' and 'abandoning' suggests a surrender of one's attachments and desires to the will of Īśvara, recognizing the dependency of the jīva on the Supreme. This surrender is a key aspect of bhakti (devotion) in Vaiṣṇavism, where the individual seeks to cultivate a personal relationship with Īśvara, and this verse illustrates the importance of letting go of worldly attachments to deepen this relationship.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical applications of Vedāntic principles in everyday life. This verse can be seen as a call to introspection and self-realization, where one examines their attachments and desires, symbolized by the 'house'. Vivekānanda might interpret 'abandoning' not as a physical rejection of worldly possessions, but as a mental detachment, allowing individuals to engage with the world without being bound by it. This concept is closely related to his idea of 'renunciation of fruits of action', where one performs duties without attachment to outcomes. S. Radhakrishnan, in his philosophical works, also underscores the importance of such detachment for achieving a balanced and fulfilled life, aligning with the universal and practical application of this verse in contemporary life.