sa ca dṛṣṭvā tāṃ vārtāṃ vārtikāṃ ca yathāsamam
“And having considered the talk and the natural talk as well.”
Structure
sa ca dṛṣṭvā tāṃ vārtāṃ vārtikāṃ ca yathā samam
saḥ (he) ca (and) dṛṣṭvā (having seen) tāṃ (that) vārtāṃ (conversation) vārtikāṃ (the Vārtikā) ca (and) yathā (as) samam (equal)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sa | sa | pronoun | nominative · singular · masculine | he |
| ca | ca | indeclinable | — | and |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| tām | tām | pronoun | accusative · singular · feminine | that |
| vārtāṃ | vārtāṃ | noun | accusative · singular · feminine | talk |
| vārtikāṃ | vārtikāṃ | noun | accusative · singular · feminine | short treatise |
| ca | ca | indeclinable | — | and |
| yathā | yathā | indeclinable | — | as |
| samam | samam | indeclinable | — | equally |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, sa ca dṛṣṭvā tāṃ vārtāṃ vārtikāṃ ca yathāsamam, when considered through the lens of Advaita Vedānta, points towards the non-dual nature of reality. Śaṅkarācārya, in his commentary on the Brahma Sūtras, emphasizes the importance of understanding the ultimate reality, Brahman, as the essence of all existence. The phrase 'yathāsamam' suggests a state of equality or sameness, which can be interpreted as the equivalence of the individual self (ātman) with the universal self (Brahman). This interpretation is in line with Śaṅkara's reasoning in his commentary on the Taittirīya Upaniṣad, where he discusses the concept of 'sameness' in the context of Brahman-ātman identity. Thus, this verse encourages the seeker to discern the talk (vārtā) and the natural or inherent talk (vārtikā) as reflections of the ultimate non-dual reality, guiding towards the realization of the unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as highlighting the relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Brahma Sūtras, would likely interpret 'vārtā' and 'vārtikā' as the divine words or teachings that guide the jīva towards Īśvara. The phrase 'yathāsamam' could be understood as the jīva's striving for equality or closeness with Īśvara through devotion and self-surrender. This is in line with Rāmānuja's concept of 'prapatti,' or the act of surrendering oneself to the Lord. Madhvācārya, on the other hand, might emphasize the distinction between the jīva and Īśvara, seeing 'vārtā' and 'vārtikā' as reflecting the Lord's gracious descent into the world to guide the jīva. Thus, this verse, in the Vaiṣṇava perspective, underscores the importance of devotion and the pursuit of a personal relationship with the Divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. Considering this verse, he might view 'vārtā' and 'vārtikā' as representing the outer and inner dimensions of human communication, respectively. The phrase 'yathāsamam' could be seen as advocating for a state of balance and harmony between these two aspects, leading to effective and compassionate interaction with others. This interpretation aligns with Vivekānanda's teachings on the importance of self-awareness, self-control, and the cultivation of universal love and empathy. Similarly, S. Radhakrishnan, in his philosophical works, might connect this verse to the concept of 'sarvaḥ sarvātmānāḥ,' or the universal self being present in all beings. He would likely argue that recognizing and honoring this universal self in all interactions ('vārtā' and 'vārtikā') is essential for building a more harmonious and just society, thereby realizing the ideal of 'yathāsamam' in contemporary life.