tasya dṛṣṭvā tu lokānāṃ jagatāṃ ca hitakāmyayā .
“Having seen the worlds, for the sake of the welfare of the worlds.”
Structure
tasya - dṛṣṭvā - tu - lokānāṃ - jagatāṃ - ca - hitakāmya - yā
tasya (of Him) dṛṣṭvā (having seen) tu (indeed) lokānāṃ (of the worlds) jagatāṃ (of the beings) ca (and) hitakāmya (desiring the good) yā (which)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| tu | tu | indeclinable | — | indeed |
| lokānāṃ | lokānāṃ | noun | genitive · plural · masculine | of the worlds |
| jagatāṃ | jagatāṃ | noun | genitive · plural · masculine | of the world |
| ca | ca | indeclinable | — | and |
| hitakāmyayā | hitakāmyayā | compound | bahuvrīhi · "hitakāmyaṃ yā tat" | out of desire for the good |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the concept of non-duality by highlighting the seer's (Īśvara) concern for the welfare of all worlds. According to Shankara, the ultimate reality, Brahman, is the essence of both the seer and the seen. The phrase 'tasya dṛṣṭvā' (having seen) implies a unity of vision, where the distinctions between the subject and object are transcended. In his commentary on the Brahmasūtra (1.1.1), Shankara establishes that the absolute (Brahman) is the sole reality, and the world is a manifestation of this reality. Thus, the welfare of the worlds is essentially the welfare of the non-dual Self (Ātman), pointing to the identity of Brahman and Ātman. This verse, in the context of the Rāmāyaṇa, reinforces the idea that the ultimate goal is to realize this non-dual nature, where the distinctions between the individual self (jīva) and the ultimate reality (Brahman) are overcome.
Vaiṣṇava tradition (Rāmānujācārya): This verse is seen as an expression of the Lord's (Īśvara) compassion for all beings. Rāmānujācārya, in his Śrī Bhāṣya (commentary on the Brahmasūtra), emphasizes the concept of 'śeṣa-śeṣin' (the Lord and his devotees), where the Lord is the master, and all beings are his servants or dependents. The phrase 'hitakāmyayā' (for the sake of welfare) highlights the Lord's motivation to ensure the well-being of his devotees. This verse, in the context of the Rāmāyaṇa, demonstrates Rāma's concern for his kingdom and subjects, illustrating the Vaiṣṇava idea of the Lord's involvement in the world for the benefit of his devotees. Madhvācārya would further emphasize the distinction between the Lord and his devotees, underscoring the idea that the Lord's grace is essential for the devotee's spiritual growth and ultimate liberation.
Neo-Vedānta (Swami Vivekānanda): This verse has a universal and practical message that transcends sectarian boundaries. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of selfless service and compassion for all beings. The phrase 'hitakāmyayā' resonates with his idea of serving humanity as a means to realize the divine within. In his speech at the Parliament of the World's Religions (1893), Vivekānanda underscored the importance of recognizing the unity of all existence and serving others as a means to achieve spiritual growth. This verse, in the context of contemporary life, encourages us to adopt a selfless and compassionate attitude towards all beings, recognizing the interconnectedness of our existence and the need to work towards the common good. S. Rādhākrishnan, in his writings, further develops this idea, highlighting the importance of cultivating a sense of empathy and understanding in our interactions with others, as a means to realize the universal values enshrined in this verse.