sa ca dṛṣṭvā tadānīṃ prāṇādikatatayā hṛṣṭaḥ
“And seeing him, he was delighted because he valued his life.”
Structure
sa ca dṛṣṭvā tadānīṃ prāṇādikatayā hṛṣṭaḥ
saḥ (he) ca (and) dṛṣṭvā (having seen) tadānīṃ (at that moment) prāṇādikatayā (more dear than life) hṛṣṭaḥ (delighted)
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 |
| tadānīṃ | tadānīṃ | indeclinable | — | at that moment |
| prāṇādikatayā | prāṇādikatayā | compound | tatpuruṣa · "prāṇādika + tayā" | with joy etc. |
| hṛṣṭaḥ | hṛṣṭaḥ | verb | √hṛṣ · past participle · third | rejoiced |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, 'sa ca dṛṣṭvā tadānīṃ prāṇādikatatayā hṛṣṭaḥ', the delight experienced by the individual upon seeing the other is rooted in the value placed on life itself, which Ādi Śaṅkarācārya would interpret as an expression of the deeper, non-dual reality. According to Shankara, all experiences, including joy and suffering, are mere modifications of the mind (Brahma Sutra Bhashya, 1.1.1). The valuation of life (prāṇādhikatayā) points to an underlying awareness of the preciousness of existence, which is, in the ultimate analysis, a manifestation of Brahman. This verse, therefore, hints at the Brahman-ātman identity, where the individual Self (ātman) is none other than the universal reality (Brahman). Shankara's reasoning, as seen in his commentary on the Taittiriya Upanishad (2.1), emphasizes the realization of this identity as the means to true liberation, beyond the fleeting experiences of the world.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as an illustration of the dependent relationship between the jīva (individual soul) and Īśvara (the Lord). The 'delight' (hṛṣṭaḥ) experienced upon seeing another can be seen as a metaphor for the joy that arises from recognizing one's relationship with the divine. Rāmānuja, in his Śrī Bhāṣya (2.1.9), discusses the importance of understanding the jīva's inherent dependence on Īśvara for all aspects of existence, including the gift of life. This verse can be interpreted as an example of how the jīva values life (prāṇādhikatayā) because it is a gift from Īśvara, leading to an existential dependence that is the foundation of bhakti (devotion). This dependence, as Madhva also emphasizes in his commentaries, is what truly fulfills the purpose of human existence.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, would likely interpret this verse in the light of its universal and practical applicability to human life. The valuation of life (prāṇādhikatayā) and the resultant delight upon seeing another can be seen as fundamental human experiences that transcend cultural and religious boundaries. As Vivekānanda emphasized in his lectures and writings, such as 'The Complete Works of Swami Vivekananda', the true strength of Vedānta lies in its ability to inspire individuals towards selfless action and love for all beings, recognizing the innate value of every life. Rādhākrishnan, in his philosophical works like 'Indian Philosophy', highlights the importance of understanding human existence in terms of its spiritual aspirations and the pursuit of wisdom, where the valuation of life is not merely physical but encompasses the entire gamut of human experience. Thus, this verse encourages a profound appreciation for life and interconnectedness, principles that are at the heart of a meaningful and fulfilling existence.