tataḥ sa dṛṣṭvā iṣṭaṁ dṛṣṭvā kāmaṁ hṛdayena spṛśat
“Then, having seen the object of his desire, he touches it with his heart.”
Structure
tataḥ sa dṛṣṭvā iṣṭam dṛṣṭvā kāmaṁ hṛdayena spṛśat
tataḥ (then) saḥ (he) dṛṣṭvā (having seen) iṣṭam (the beloved), dṛṣṭvā (having seen) kāmaṁ (his desire), hṛdayena (with the heart) spṛśat (touches)
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 |
| iṣṭam | iṣṭam | noun | accusative · singular · neuter | the beloved one, the desired one |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| kāmaṁ | kāmaṁ | noun | accusative · singular · masculine | desire, the desired object |
| hṛdayena | hṛdayena | noun | instrumental · singular · neuter | with the heart |
| spṛśat | spṛśat | verb | √spṛś · laṭ-present · third | touches, contacts |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, Śaṅkara's non-dual reading of the Bhagavad Gītā is evident. He interprets 'iṣṭaṁ' (the object of desire) as the ultimate reality, Brahman, which the yogī strives to realize. Upon seeing this reality, the yogī's heart touches it, symbolizing the direct experience of Brahman. This experience is not a mere intellectual understanding but an intimate, direct perception. Śaṅkara cites the example of the 'seer' and the 'seen' becoming one in his commentary on Brahma Sūtra 1.1.4, where he explains that the ultimate goal is to realize the identity of the individual self (ātman) with the universal self (Brahman). This verse points to that realization, where the distinctions between the self and the object of desire dissolve, revealing the unity of existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya's commentary, the Śrībhāṣya, emphasizes the loving relationship between the jīva (individual self) and Īśvara (the Supreme Lord). In this context, 'iṣṭaṁ' refers to the Lord, whom the devotee desires to realize. The verse suggests that the devotee's heart experiences a direct, intimate connection with the Lord upon seeing or realizing Him. This is not a mere intellectual exercise but a heartfelt, devotional experience. Rāmānujācārya would argue that the goal of yoga, as described in this verse, is to cultivate a deep, loving relationship with the Lord, where the individual self experiences unity with the divine, not in a non-dual sense, but as a loving servant or devotee of the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, interprets this verse in the context of practical Vedānta. He sees 'iṣṭaṁ' as the ideal or the higher self that one aspires to realize. The act of 'seeing' this ideal is not merely an intellectual understanding but an intense, heartfelt desire to become one with it. Vivekānanda emphasizes that this direct experience is essential for personal transformation and growth. The verse, in this context, suggests that one must touch the ideal with their heart, meaning they must embody the qualities and characteristics of their higher self. This practical application of the verse is reflected in Vivekānanda's emphasis on self-realization and service to humanity as the ultimate goal of spiritual practice.