sa tu dṛṣṭvā svayaṁ māteraṁ mātulāneva ca ।
“He himself having seen his mother and maternal uncle.”
Structure
sa tu dṛṣṭvā svayaṁ mātaram mātulān eva ca
saḥ (he) tu (then) dṛṣṭvā (having seen) svayaṁ (himself) mātaram (mother) mātulān (maternal uncles) eva (indeed) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sa | sa | pronoun | nominative · singular · masculine | he |
| tu | tu | indeclinable | — | then |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| svayaṁ | svayaṁ | indeclinable | — | himself |
| mātaram | mātaram | noun | accusative · singular · feminine | mother |
| mātulān | mātulān | noun | accusative · plural · masculine | maternal uncles |
| eva | eva | indeclinable | — | only |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse signifies the direct experience of one's true nature. Śaṅkarācārya, in his commentary on the Brahmasūtra, emphasizes the importance of Self-realization through direct perception (anubhava). When the verse says 'sa tu dṛṣṭvā svayaṁ mātaram mātulān eva ca', it implies the seer's ability to witness the world, including his mother and maternal uncle, as a mere manifestation of Brahman. This witnessing is not about physical perception but about understanding the non-dual reality that underlies all existence. Śaṅkarācārya's reasoning, as seen in his commentary on the Taittirīya Upaniṣad, suggests that such direct perception leads to the realization of the identity between Brahman and Ātman, where the distinctions of the worldly relationships dissolve into the ultimate truth of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of devotion and the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his Śrī Bhāṣya, discusses the concept of 'aprāptakāritva' or the innate dependence of the jīva on Īśvara. This verse can be seen as illustrating the jīva's direct experience (dṛṣṭvā) of the world, which is mediated by Īśvara. The mention of 'mātaram mātulān eva ca' highlights the jīva's interactions within the world, which are ultimately guided by Īśvara. Madhvācārya's Dvaita Vedānta would further emphasize the distinction between the jīva and Īśvara, viewing the verse as a demonstration of the jīva's experience within the world created by Īśvara, underscoring the devotional path of surrender and service to the Supreme.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on 'Karma Yoga', emphasizes the importance of direct experience and practical application of spiritual principles in daily life. This verse can be seen as advocating for the cultivation of a witnessing consciousness (sakṣī) in one's interactions with the world. Vivekānanda's teachings suggest that by developing this consciousness, an individual can transcend the limitations of worldly relationships and realize their true, universal nature. Similarly, S. Radhakrishnan, in his philosophical works, discusses the concept of 'integral experience' which involves the harmonization of the individual's inner and outer life. This verse, with its imagery of seeing one's mother and maternal uncle, points towards an integration of personal relationships within the broader context of universal interconnectedness, highlighting the value of empathy, compassion, and understanding in contemporary life.