tatastu dṛṣṭvā tāṁ rātriṁ yayau ca yathāgataḥ
“Then, having seen that night, he went as he had come.”
Structure
tatastu dṛṣṭvā tāṁ rātriṁ yayau ca yathā-āgataḥ
tatastu (then) dṛṣṭvā (having seen) tāṁ rātriṁ (that night) yathā-āgataḥ (as he had come) yayau (he went) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, thereafter |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen, having looked |
| tāṁ | tāṁ | pronoun | accusative · singular · feminine | that (feminine accusative) |
| rātriṁ | rātriṁ | noun | accusative · singular · feminine | night |
| yayau | yayau | verb | √i · past · third | he went |
| ca | ca | indeclinable | — | and |
| yathā | yathā | indeclinable | — | as, how |
| āgataḥ | āgataḥ | verb | √gā · past participle · third | having come |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, 'tatastu dṛṣṭvā tāṁ rātriṁ yayau ca yathāgataḥ,' Shankara's non-dual reading is implicit. The phrase 'yathāgataḥ' (as he had come) suggests an unchanged state, pointing towards the unchanging nature of the Self (brahman). The act of 'seeing' the night is akin to the witness consciousness, which is the ultimate reality in Advaita Vedanta. Shankara, in his commentary on the Brahma Sutras, emphasizes the concept of 'drsya' (the seen) and 'drasta' (the seer), where the world (including time and its divisions like night) is 'drsya,' and the individual self (or brahman in its absolute sense) is the 'drasta.' Thus, this verse subtly underscores the brahman-ātman identity, where the ultimate reality remains unchanged despite the fluctuations of the external world. The night, here, symbolizes the ephemeral nature of worldly phenomena, while the one who sees and then departs unchanged symbolizes the timeless, unchanging essence of the Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava perspective on this verse highlights the devotional relationship between the jīva (the individual soul) and Īśvara (the supreme Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, discusses the concept of 'prapatti' or surrender to God, which aligns with the idea of recognizing one's limitations in understanding the divine plan. The verse 'tatastu dṛṣṭvā tāṁ rātriṁ yayau ca yathāgataḥ' can be seen as an allegory for the soul's journey, where 'seeing the night' represents the soul's experience of the world's impermanence and suffering. The phrase 'yayau ca yathāgataḥ' (he went as he had come) suggests a return to the original state or a call back to the divine, emphasizing the idea of the soul's ultimate union with or return to God. This interpretation underscores the Vaiṣṇava belief in the personal aspect of the Supreme and the individual soul's quest for reunion with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, 'tatastu dṛṣṇvā tāṁ rātriṁ yayau ca yathāgataḥ,' offers a profound teaching on the nature of the Self and our transient experiences in life. Swami Vivekānanda, in his lectures on Vedanta, emphasized the universal message of self-realization and the importance of understanding the ephemeral nature of worldly phenomena. He often talked about the concept of 'vairagya' or detachment, which allows one to navigate life's challenges with equanimity. The act of 'seeing the night' and then departing unchanged symbolizes this detachment and understanding. S. Radhakrishnan, in his philosophical works, discussed the concept of 'spiritual experience' as a direct and immediate awareness of reality. This verse can be seen as a metaphor for the spiritual journey, where one, after experiencing the world (the night), returns to their true nature, unchanged and untouched by external events. This interpretation has practical applications in contemporary life, encouraging individuals to cultivate a sense of inner peace and stability amidst life's fluctuations.