yatte pāśaḥ śatṛṇāṃ hyāsīttat puruṣasya viśraṇaḥ । viśvato hi dravanaḥ śatṛbhyāḥ ॥
“The release of the man occurs when his fetter (pasha) to the enemies is released.”
Structure
yatte - pāśaḥ - śatṛṇām - hy - āsīt - tat - puruṣasya - viśraṇaḥ - viśvato - hi - dravanaḥ - śatṛbhyāḥ
tat - pāśaḥ - śatṛṇām - yatte - hy - āsīt - puruṣasya - tat - viśraṇaḥ - viśvato - hi - dravanaḥ - śatṛbhyāḥ
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yatte | yatte | indeclinable | — | for which, on account of which |
| pāśaḥ | pāśaḥ | noun | nominative · singular · masculine | noose, snare |
| śatṛṇām | śatṛṇām | noun | genitive · plural · masculine | of enemies |
| hy | hy | indeclinable | — | indeed, surely |
| āsīt | āsīt | verb | √as · past · third | was |
| tat | tat | pronoun | nominative · neuter singular · neuter | that |
| puruṣasya | puruṣasya | noun | genitive · singular · masculine | of the man, of Purusha |
| viśraṇaḥ | viśraṇaḥ | noun | nominative · singular · masculine | dispersion, scattering |
| viśvato | viśvato | indeclinable | — | on all sides, universally |
| hi | hi | indeclinable | — | for, indeed |
| dravanaḥ | dravanaḥ | noun | nominative · singular · masculine | running, flight |
| śatṛbhyāḥ | śatṛbhyāḥ | noun | ablative · plural · masculine | from enemies |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Ṛgveda points to the fundamental non-dual nature of reality, where the distinction between the self (ātman) and the ultimate reality (Brahman) is negated. Shankara, in his commentary on the Brahmasūtra, discusses the concept of 'pāśa' or bondage, which refers to the ignorance that binds the individual to the cycle of suffering. The release from this bondage, as hinted in this verse, occurs when one realizes the true nature of the self, unencumbered by the fetters of enemy-like tendencies that obscure the understanding of the ātman-Brahman identity. This liberation is not an attainment but a realization of what always is, much like the sun shining forth once the clouds of ignorance are dispelled. In the context of this verse, Shankara would likely argue that the 'puruṣa' or the cosmic person represents the ultimate reality, and the 'viśraṇaḥ' or release is the dissolution of the individual ego into this universal consciousness, signifying the end of all differentiation and the dawn of non-dual awareness.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as an expression of the liberating power of devotion to Īśvara. The 'pāśaḥ' or fetter mentioned in the verse symbolizes the bondage of the jīva (individual soul) to the cycle of samsāra, caused by its entanglement with worldly desires and ignorance. The release from this bondage, as indicated by 'viśraṇaḥ', is facilitated by the grace of Īśvara, who is the ultimate reality and the object of devotion. Rāmānujācārya, in his commentary on the Gītā, emphasizes the importance of prapatti or surrender to the Lord as the means to achieve this liberation. In this context, the 'puruṣa' of the verse can be seen as a reference to Nārāyaṇa, the supreme being, and the 'dravanaḥ' or flowing away, as the jīva's movement towards Him, facilitated by the dissolution of its attachments and ego, leading to a state of loving devotion and service to the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, interpreting this verse in the light of modern Vedānta, would likely focus on its universal and practical application. He might view the 'pāśaḥ' as the myriad bondages that restrict human potential, including societal, psychological, and philosophical constraints. The 'viśraṇaḥ' or release, in this context, represents the freedom from these bondages, achieved through the realization of one's true nature and the cultivation of a universal perspective. Vivekananda, in his lectures and writings, often emphasized the importance of self-realization and service to humanity as the path to true liberation. He might see the 'puruṣa' as the ideal of human perfection, towards which every individual should strive, and the 'dravanaḥ' as the dynamic and continuous process of personal growth and self-overcoming, leading to a life of service, compassion, and unity with all existence. This reading underscores the relevance of the verse to contemporary life, challenging individuals to break free from their limiting conditions and to strive for a higher, more universal consciousness.