tatastu dṛṣṭvā ca paraṃ prahṛṣṭaḥ । manasā tuṣyataṃ vṛttam ।
“Then, having seen him, he was exceedingly delighted and mentally satisfied with what had transpired.”
Structure
tatastu dṛṣṭvā ca paraṃ prahṛṣṭaḥ manasā tuṣyataṃ vṛttam
tatastu (then) dṛṣṭvā (having seen) ca (and) paraṃ (greatly) prahṛṣṭaḥ (delighted) manasā (in mind) tuṣyataṃ (being satisfied) vṛttam (the event)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, thereafter |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| ca | ca | indeclinable | — | and |
| paraṃ | paraṃ | adjective | — | supreme, highest |
| prahṛṣṭaḥ | prahṛṣṭaḥ | adjective | — | exceedingly delighted |
| manasā | manasā | noun | instrumental · singular · neuter | with the mind |
| tuṣyataṃ | tuṣyataṃ | verb | √tuṣ · liṅ-optative · third | may be pleased |
| vṛttam | vṛttam | noun | nominative · neuter singular · neuter | event, occurrence |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the delight and mental satisfaction experienced by the observer upon seeing the other, points to the non-dual nature of reality. According to Śaṅkarācārya, such experiences hint at the ultimate brahman-ātman identity. The 'paraṃ prahṛṣṭaḥ' or the extreme delight, suggests a transcending of individual boundaries, echoing the idea that the ātman, or the individual self, is not separate from the supreme reality, Brahman. Śaṅkarācārya's commentary on the Brahma Sutras, particularly his discussion on the nature of bliss (ānanda) in Brahman, sheds light on how verses like these illustrate the ultimate non-duality of existence. The satisfaction or 'tuṣyataṃ' signifies the contentment that arises from the realization of this unity, reinforcing the Advaita perspective that true fulfillment comes from understanding the self's identity with the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse underscores the devotional aspect of the Vaiṣṇava tradition, highlighting the relationship between the jīva (the individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Brahma Sutras, emphasizes the importance of bhakti, or devotion, in realizing this relationship. The 'prahṛṣṭaḥ' or delight, expresses the joy of experiencing the divine presence, which is central to Vaiṣṇava theology. The mental satisfaction or 'tuṣyataṃ' that follows, symbolizes the peace and contentment that devotees attain through their loving service to the Lord. This interpretation is in line with Rāmānujācārya's visistadvaita, or qualified non-dualism, where the individual soul, though distinct, finds its true fulfillment in union with the Supreme.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound lesson in universal harmony and inner peace. Swami Vivekānanda, in his lectures on the Upanishads, often emphasized the importance of recognizing the divine in all beings, leading to an experience of extreme delight and mental satisfaction. This recognition, as hinted in the verse, is not just a philosophical concept but a lived experience that transforms one's outlook and interactions with the world. According to Vivekānanda, such an experience can inspire individuals to work towards the betterment of society, fostering a sense of universal brotherhood. Similarly, S. Radhakrishnan, in his philosophical works, underscores the need for cultivating this expansive consciousness, where the distinctions between the self and the other dissolve, leading to a more compassionate and peaceful world.