tatḥ pravṛtto janayetyabHIVĪkṣya mumūrṣuṇā ।
“Then having looked at him who wished to die, he spoke.”
Structure
tatḥ pravṛtto janayet abhiVĪkṣya mumūrṣuṇā
mumūrṣuṇā tatḥ janayet abhiVĪkṣya pravṛtto
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatḥ | tatah | indeclinable | — | thence, from that place |
| pravṛtto | pravṛtta | verb | √vṛt · past participle · third | having set out, having started |
| janayet | janayet | verb | √jan · optative · third | he should or may generate, produce |
| abhi | abhi | indeclinable | — | towards, in addition |
| VĪkṣya | vīkṣya | verb | √vīkṣ · gerund | having seen, having looked at |
| mumūrṣuṇā | mumūrṣuṇā | noun | instrumental · singular · masculine | by one who desires to die |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, 'tatḥ pravṛtto janayetyabhiVĪkṣya mumūrṣuṇā', Śaṅkarācārya would likely emphasize the non-dualistic implications of the speaker's intent. As the speaker looks at the one who wishes to die, Śaṅkarācārya might interpret this gaze as an symbol of the universal Self (Brahman) acknowledging the individual self (jīva) within the context of ultimate reality. This verse suggests the unity of the observer and the observed, mirroring the Brahman-ātman identity central to Advaita Vedanta. Śaṅkarācārya's reasoning in his commentary on the Brihadaranyaka Upanishad (2.5.19) underscores the idea that the self (ātman) is not separate from Brahman, and this verse can be seen as an illustration of that principle in action, where the speaker's recognition of the individual's desire to die reflects the inherent oneness of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse presents a poignant moment of compassion and understanding, highlighting the relationship between the jīva (individual self) and Īśvara (the supreme lord). Rāmānujācārya might interpret the speaker's gaze as a manifestation of divine grace, where the lord acknowledges the suffering or desire of the individual, underscoring a personal and relational aspect of divinity. This perspective emphasizes the devotional aspect, where the speaker's action is seen as a model for the devotee's relationship with God, highlighting empathy and concern. Madhvācārya, on the other hand, could view this verse through the lens of difference (bheda), where the speaker and the individual are distinct, yet the speaker's concern reflects a divine responsibility towards the creation, showcasing a paternal aspect of the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely interpret this verse in the context of service to humanity and the realization of the divine within. He might see the speaker's action as an embodiment of the principle of 'daridra-nārāyaṇa', serving the divine in the poor and the suffering. This gaze upon the one who wishes to die becomes a call to action, to recognize and serve the divine in all beings, underscoring the universal and practical application of Vedantic principles in contemporary life. Vivekānanda's lectures on practical Vedanta and the importance of serving others as a means to spiritual growth would resonate with this interpretation, emphasizing that the recognition of the divine in the sufferer is the first step towards alleviating suffering and finding unity with all existence.