tatastu dṛṣṭvā janānīṃ mātaraṃ śravaṇāt prajāpatim
“Then having seen his mother and having heard about the Lord of Creation”
Structure
tatastu dṛṣṭvā janānīṃ mātaraṃ śravaṇāt prajāpatim
tatastu (then) dṛṣṭvā (having seen) janānīṃ (the mother) mātaraṃ (the mother) śravaṇāt (from hearing) prajāpatim (the lord of creatures)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, from there |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| janānīṃ | janānīṃ | noun | accusative · singular · feminine | mother |
| mātaraṃ | mātaraṃ | noun | accusative · singular · feminine | mother |
| śravaṇāt | śravaṇāt | indeclinable | — | by hearing, on hearing |
| prajāpatim | prajāpatim | noun | accusative · singular · masculine | Prajapati |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, tatastu dṛṣṭvā janānīṃ mātaraṃ śravaṇāt prajāpatim, Śaṅkara's non-dual perspective emerges through the emphasis on the unity of the individual self (ātman) with the ultimate reality (brahman). The Lord of Creation (Prajāpati) represents the universal consciousness from which all creation arises. By hearing about Prajāpati, the individual moves towards understanding this fundamental unity. The act of seeing the mother (janānīṃ mātaraṃ) symbolizes the recognition of one's own origin and the interconnectedness of all beings, guiding the seeker towards the realization of the ātman-brahman identity. Śaṅkara's commentary on the Taittirīya Upaniṣad (2.1.1) underscores this theme, where he explains that the knowledge of brahman is essential for liberation, and such knowledge begins with understanding the self's true nature.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse holds significant devotional implications within the Vaiṣṇava tradition. The mention of seeing the mother and hearing about the Lord of Creation signifies the dual paths of knowledge (jñāna) and devotion (bhakti) that a devotee (jīva) must embark upon to reach the ultimate goal of union with Īśvara (the personal God). Rāmānujācārya, in his Śrī Bhāṣya, discusses the concept of prapatti (surrender) as a means to attain liberation, emphasizing the role of both knowledge of the self and devotion to the Lord. This verse, by indicating the process of gaining knowledge about Prajāpati through hearing, suggests the importance of scripture and the guidance of a guru in the spiritual journey, underscoring the Vaiṣṇava emphasis on the personal relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, through its imagery of familial bonds and the pursuit of knowledge about the ultimate reality, speaks to the universal human quest for meaning and connection. Swami Vivekānanda, in his lectures on the Upaniṣads, emphasizes the practical application of Vedāntic principles in everyday life, encouraging individuals to seek a deeper understanding of themselves and the world around them. The act of 'seeing' the mother can be interpreted as recognizing the nurturance and care that underlies all creation, while 'hearing' about the Lord of Creation points to the importance of spiritual inquiry and the role of wisdom in guiding human actions. S. Radhakrishnan, in his philosophical writings, highlights the relevance of Vedāntic thought to contemporary issues, advocating for a synthesis of the spiritual and the practical to address the challenges of modern life, making the lessons from this ancient verse pertinent to our global, interconnected world.