tasya dṛṣṭvā ca pitṛdevatā tāṃ yathoktabantaṃ ca tato visasarja ha
“Having seen him, the Lord of the Ancestors (Yama) released him, having spoken to him as aforesaid.”
Structure
tasya dṛṣṭvā ca pitṛdevatā tāṃ yathā ukta-vantam ca tato visasarja ha
pitṛdevatā tasya dṛṣṭvā (having seen him) tāṃ (that) yathā (as) ukta-vantam (had spoken) ca (and) tato (then) visasarja (dismissed) ha (indeed) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| ca | ca | indeclinable | — | and |
| pitṛdevatā | pitṛdevatā | compound | bahuvrīhi · "pitṛdevatāḥ" | the ancestor-deity |
| tām | tām | pronoun | accusative · singular · feminine | her |
| yathā | yathā | indeclinable | — | as |
| ukta | ukta | verb | √vac · past participle · third | spoke |
| vantam | vantam | verb | √vad · past participle · third | who spoke |
| ca | ca | indeclinable | — | and |
| tato | tato | indeclinable | — | then |
| visasarja | visasarja | verb | √srj · preterite · third | he released |
| ha | ha | indeclinable | — | indeed |
Scholarly Commentary
Advaita Vedānta (∀di Śaṅkarācārya): This verse from the Rāmāyaṇa offers a profound insight into the non-dual nature of reality, underscoring the ultimate identity of the individual self (ātman) with the universal self (Brahman). According to Śaṅkara, the release of the individual by the Lord of the Ancestors (Yama) signifies the liberation from the cycle of birth and death, achievable through the realization of one's true nature. Śaṅkara's commentary on the Brihadaranyaka Upanishad (4.4.6) elucidates this concept, stating that the ātman, once freed from ignorance, realizes its oneness with Brahman. This verse can be seen as an illustration of the Brahman-ātman identity, where the individual, having understood the truth, is liberated by the divine itself, pointing towards the Advaitic understanding of moksha as the ultimate goal.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse with a strong emphasis on the devotional aspect and the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Brahmasutras, highlights the concept of prapatti, or surrender, as a means to achieve liberation. This verse illustrates Yama, as a manifestation of Īśvara, showing compassion and releasing the individual, symbolizing the Lord's grace towards those who surrender. Madhvācārya would further emphasize the difference between the jīva and Īśvara, yet agree on the role of divine grace in liberation. Both Rāmānujācārya and Madhvācārya would likely see this verse as reinforcing the importance of bhakti (devotion) and the dependence of the jīva on Īśvara's will for liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a Neo-Vedānta perspective, this verse is interpreted in the light of universal and practical applications. Swami Vivekānanda, in his lectures on the Bhagavad Gita, emphasized the importance of realizing one's true nature and the role of selfless action in achieving liberation. This verse can be seen as symbolizing the moment of self-realization, where, having understood the true nature of the self and the universe, an individual is 'released' from the constraints of ego and ignorance, achieving a state of freedom and union with the divine. S. Radhakrishnan, in his writings, connects such realizations with the contemporary pursuit of meaning and purpose, suggesting that understanding and embracing our true nature is essential for personal and societal transformation. Thus, this verse is seen as a call to introspection, self-discovery, and the pursuit of a harmonious and liberated life.