tataḥ śatakratāv dṛṣṭvā putraṁ garbhe 'vasthitaṁ tada
“Then having seen his son in the womb of Śacī, at that time.”
Structure
tataḥ śatakratāv dṛṣṭvā putraṁ garbhe avasthitaṁ tada
tataḥ (then) śatakratāv (in the hundred-yajña performer) dṛṣṭvā (having seen) garbhe (in the womb) avasthitaṁ (situated) putraṁ (son) tada (at that time)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śatakratāv | śatakratāv | noun | locative · dual · masculine | in the hundred-sacrificer (Indra) |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| putraṁ | putraṁ | noun | accusative · singular · masculine | son |
| garbhe | garbhe | noun | locative · singular · masculine | in the womb |
| avasthitaṁ | avasthitaṁ | verb | √sthā · past participle · third | situated, placed |
| tada | tada | indeclinable | — | then |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse illustrates the non-dual nature of reality, where the distinction between the seer and the seen is transcended. Śaṅkarācārya, in his commentary on the Brahma Sutras (BS 1.1.5), explains that the ultimate reality, Brahman, is the unchanging essence that underlies all phenomena, including the womb of Śacī and the son within it. The verse points to the brahman-ātman identity, where the individual self (ātman) is not separate from the ultimate reality (Brahman). By seeing his son in the womb, the subject experiences a moment of non-dual awareness, where the boundaries of space and time are transcended. This experience is a glimpse into the ultimate reality, where all distinctions, including the distinction between subject and object, are dissolved. As Śaṅkara notes, 'The Self is not something to be seen, it is the seer itself' (BS 1.1.4), highlighting the non-dual nature of ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the intimate relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā (BG 7.29), explains that the jīva, though distinct from Īśvara, is intimately connected with Him. The verse illustrates this relationship, where the son in the womb represents the jīva, and the parent, Śacī, represents the divine energy that nourishes and sustains the jīva. The act of seeing the son in the womb symbolizes the Lord's omniscience and benevolence, where He is always aware of and cares for the individual souls. Madhvācārya, in his commentary on the Mahābhārata (Mbh 1.144), notes that this verse demonstrates the Lord's svatantra (independence) and the jīva's paratantra (dependence) on Him, highlighting the devotional relationship between the two. The verse thus emphasizes the importance of surrender and devotion to the Lord, who is the ultimate sustainer and protector of all souls.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for contemporary life, as it highlights the interconnectedness of all existence. Swami Vivekānanda, in his lecture 'The Real Nature of Man' (CW 2:72), notes that the non-dual reading of this verse points to the inherent unity of all beings, where the distinctions between subject and object, or self and other, are transcended. The verse thus encourages us to cultivate a sense of empathy and compassion, where we see the world as an undivided whole, and recognize the divine presence in every being. S. Rādhākrishnan, in his book 'The Hindu View of Life' (HVOL:123), explains that this verse illustrates the concept of ' advaita' or non-duality, which is not just a philosophical concept, but a living experience that can be realized in everyday life. By embracing this non-dual perspective, we can overcome the divisions and conflicts that plague modern society, and cultivate a more harmonious and peaceful world. The verse thus offers a powerful message for contemporary times, where we are increasingly recognizing the need for unity, cooperation, and mutual understanding.