tatastu dṛṣṭvā dṛṣṭvā tu paryapaśyanmahābalān |
“Then, having seen them, he kept watching the powerful ones.”
Structure
tatastu dṛṣṭvā dṛṣṭvā tu paryapaśyan mahābalān
tatastu (then) dṛṣṭvā (having seen) dṛṣṭvā (having seen) tu (and) mahābalān (the powerful ones) paryapaśyan (he looked around)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, thereafter |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen, seeing |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen, seeing |
| tu | tu | indeclinable | — | indeed, surely |
| paryapaśyan | paryapaśyan | verb | √paś · laṭ · first | I saw, I beheld |
| mahābalān | mahābalān | noun | accusative · plural · masculine | the powerful ones |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Brahma Sutras, Shankara discusses the concept of 'drishti' or perception, highlighting how it relates to the ultimate reality of Brahman. When applying this to the verse 'tatastu dṛṣṭvā dṛṣṭvā tu paryapaśyanmahābalān', we see an illustration of the non-dual nature of reality. The act of 'dṛṣṭvā' or seeing, repeated for emphasis, points to the constant observation and awareness that underlies all existence. This awareness is not of the individual self but of the universal, all-pervading Brahman. Shankara's reasoning on similar passages emphasizes that true knowledge or 'vidya' involves recognizing this unity, transcending the distinctions between the observer, the observed, and the act of observation. Thus, this verse can be seen as guiding the seeker towards the realization of the brahman-ātman identity, where the individual self (ātman) is understood to be none other than the universal Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Brahmasutras, discusses the concept of 'bhakti' or devotion as a means to realize the ultimate reality. The verse 'tatastu dṛṣṭvā dṛṣṭvā tu paryapaśyanmahābalān' can be interpreted in the context of the devotee's relationship with the divine, where 'dṛṣṭvā' signifies the continuous and loving gaze of the devotee upon the Lord. This act of seeing is not merely physical but involves a deep spiritual connection, where the devotee seeks to understand and be in harmony with the divine will. Rāmānujācārya would likely emphasize that this verse illustrates the importance of constant remembrance and contemplation of the divine, leading to a deeper understanding of the jīva (individual soul) and Īśvara (the Lord), and their interrelatedness. In this context, the 'mahābalān' or powerful ones could refer to the various manifestations or attributes of the divine, which the devotee seeks to comprehend and worship.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures and writings, often emphasized the practical application of Vedantic principles in everyday life. The verse 'tatastu dṛṣṭvā dṛṣṭvā tu paryapaśyanmahābalān' can be seen as a call to observe and understand the inherent strengths and capacities within oneself and others. Vivekananda would likely interpret 'dṛṣṭvā' as the act of introspection and self-awareness, necessary for recognizing one's true potential. The repetition of 'dṛṣṭvā' underscores the importance of continuous effort and dedication in this process of self-discovery. Furthermore, 'paryapaśyanmahābalān' could symbolize the realization of the collective potential of humanity, where each individual contributes their unique strengths to the greater good. This verse, in the context of contemporary life, encourages individuals to adopt a mindset of continuous learning, self-improvement, and mutual respect, striving to bring out the best in themselves and in others, thereby fostering a more harmonious and progressive society.