Tataḥ śatakra-tur-viśvato diśi dṛśyate . Na ca devā nāpi manuṣyā nato 'sti .
“Then the thousand sacrificer is seen on all sides; and there are neither gods nor men who are not bowing to him.”
Structure
tataḥ śatakra-tuḥ viśvataḥ diśi dṛśyate na ca devā nāpi manūṣyā nato asti
śatakra-tuḥ (of the one who performs a hundred sacrifices) tataḥ (then) viśvataḥ (from all sides) diśi (in the directions) dṛśyate (is seen) na (not) ca (and) devā (gods) nāpi (nor) manūṣyā (humans) nato (bow) asti (are)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, from that place |
| śatakra-tuḥ | śatakra-tuḥ | compound | karmadhāraya · "śatakraṇa tuḥ" | having a hundred mighty arms |
| viśvataḥ | viśvataḥ | indeclinable | — | on all sides, everywhere |
| diśi | diśi | noun | locative · singular · feminine | in the direction |
| dṛśyate | dṛśyate | verb | √dṛś · laṭ-present · third | is seen |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| devā | devā | noun | nominative · plural · masculine | gods |
| nāpi | nāpi | indeclinable | — | nor, not even |
| manūṣyā | manūṣyā | noun | nominative · plural · masculine | men |
| nato | nato | verb | √nam · liṅ-optative · third | may bow, bows |
| asti | asti | verb | √as · laṭ-present · third | is |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In interpreting this verse, Śaṅkarācārya would likely emphasize the non-dual reading, pointing out that the 'thousand sacrificer' symbolizes the supreme Self, brahman. The phrase 'neither gods nor men' who are not bowing, suggests the all-pervasive nature of this reality, to which all else is subordinate. This aligns with Śaṅkarācārya's commentary on the Brahmasūtras, where he argues for the ultimate identity of brahman and ātman. The image of universal obeisance underscores the idea that the distinctions between beings are merely phenomenal, and that at the fundamental level, all is one. This verse, therefore, supports the Advaita notion of the singular, unchanging reality that underlies the multiplicity of the world. Through this understanding, the seeker is guided towards realizing the brahman-ātman identity, transcending the duality of the phenomenal world.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as highlighting the relationship between jīva (the individual soul) and Īśvara (the Supreme Lord). The 'thousand sacrificer' could be interpreted as Viṣṇu, the Supreme Deity, to whom all creation shows reverence. Rāmānujācārya might view this as an illustration of the doctrine of śeṣa-śeṣin, where the jīva is the servant and Īśvara is the master, emphasizing the natural and eternal dependence of the soul on the Lord. This reading underscores the devotional aspect, where the ultimate goal is to recognize and submit to the will of the Supreme, achieving a state of loving surrender. Madhvācārya, with his emphasis on the difference between the Lord and the soul, might also see in this verse a demonstration of the Lord's sovereignty and the inherent servitude of all beings, reinforcing the concept of bheda, or distinction, in devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda might interpret this verse in the context of the universal and practical application of Vedāntic principles. He could view the 'thousand sacrificer' as a symbol of the universal Self, the divine spark within every being. The act of bowing down by all, gods and men, signifies the inherent recognition of this divine presence. Vivekānanda often emphasized the potential of every individual to realize this inner divinity, pointing towards a path of self-discovery and service to humanity. This verse, in his view, would inspire individuals to strive for a universal brotherhood, where distinctions are transcended in the recognition of the shared divine essence. Similarly, S. Rādhākrishnan, focusing on the contemporary relevance, might see this verse as an affirmation of the inherent unity and dignity of all human beings, calling for a global ethos of mutual respect and cooperation, grounded in the understanding of a common spiritual heritage.