tatastu dṛṣṭvā lokān nihitya carān vanān
“Then, having seen the worlds and killed the moving and stationary forest dwellers,”
Structure
tatastu dṛṣṭvā lokān nihitya carān vanān
tatastu (then) dṛṣṭvā (having seen) lokān (the worlds) carān (roving) vanān (forests) nihitya (having killed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, thereafter |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen, on seeing |
| lokān | lokān | noun | accusative · plural · masculine | worlds, regions |
| nihitya | nihitya | verb | √ni-hṛ · gerund | having led, led |
| carān | carān | noun | accusative · plural · masculine | roving, wandering |
| vanān | vanān | noun | accusative · plural · masculine | forests |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In the context of this verse, Shankara's non-dual reading invites the reader to consider the worlds and their inhabitants as manifestations of the ultimate reality, Brahman. The phrase 'tatastu dṛṣṭvā lokān' (then, having seen the worlds) suggests a witnessing consciousness that transcends the duality of subject and object. The act of 'nihitya carān vanān' (killing the moving and stationary forest dwellers) can be interpreted as the destruction of the ego and its attachments, which allows the individual to realize the brahman-ātman identity. Shankara's commentary on the Brahmasutras (1.1.1) echoes this idea, stating that the ultimate reality is beyond human comprehension and can only be realized through the removal of avidya (ignorance). This verse thus becomes a call to introspection and self-inquiry, guiding the seeker towards the understanding that the distinctions between the worlds and their inhabitants are but a manifestation of the ultimate non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the relationship between the jīva (individual self) and Īśvara (the Lord). The act of witnessing the worlds and destroying the forest dwellers can be seen as an expression of the Lord's sovereignty and the jīva's dependence on Him. Rāmānujācārya, in his commentary on the Gītā (18.66), explains that the Lord's actions are motivated by His infinite compassion and wisdom, guiding the jīvas towards their ultimate goal of liberation. This verse can be seen as an illustration of the Lord's intervention in the world, restoring balance and order. The Vaiṣṇava tradition emphasizes the importance of bhakti (devotion) and prapatti (surrender) as the means to realize the jīva's true nature and its relationship with Īśvara. In this context, the verse serves as a reminder of the Lord's omnipotence and the jīva's duty to cultivate devotion and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as a metaphor for the human condition, where the individual must navigate the complexities of the world and confront the forces that hinder their growth. Swami Vivekānanda, in his lecture 'The Cosmos: The Macrocosm' (Complete Works, Vol. 2), speaks about the importance of self-control and the conquest of the lower self. The phrase 'nihitya carān vanān' can be interpreted as the conquest of the ego and the destruction of the obstacles that prevent the individual from realizing their true potential. This verse thus becomes a call to action, encouraging the individual to take charge of their life, to cultivate self-awareness, and to strive for self-transformation. In contemporary life, this verse can be seen as a reflection of the ongoing struggle between the individual's aspirations and the challenges posed by the world. It serves as a reminder of the importance of resilience, determination, and the pursuit of excellence in overcoming the obstacles that stand in the way of personal growth and self-realization.