anucchēdaśatasyāsya yaḥ paṭhēcchravaṇāt punaḥ ।
“He who reads this again on hearing a hundred sections.”
Structure
anucchēdaśata + asya + yaḥ + paṭhēt + śravaṇāt + punaḥ
yaḥ (who) punaḥ (again) śravaṇāt (from hearing) anucchēdaśata (hundred sections) asya (of this) paṭhēt (may read)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| anucchēdaśata | anucchēdaśata | compound | dvandva · "anucchēdaśatāni" | hundred sections |
| asya | asya | pronoun | genitive · singular · masculine | of this |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| paṭhēt | paṭhēt | verb | √paṭh · liṅ-optative · third | may read |
| śravaṇāt | śravaṇāt | indeclinable | — | by hearing |
| punaḥ | punaḥ | indeclinable | — | again |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'anucchēdaśatasyāsya yaḥ paṭhēcchravaṇāt punaḥ', underscores the importance of repetitive reflection on the ultimate truth. According to Shankara, such repetition leads to a deeper understanding of the non-dual nature of reality, ultimately revealing the identity of brahman and ātman. In his commentary on the Brahmasūtra, Shankara emphasizes the role of scriptural study in realizing this non-dual truth. The verse's emphasis on reading and hearing suggests a process of gradual absorption of this truth, culminating in the direct experience of the ultimate reality. This process is akin to the 'sravana, manana, nididhyasana' approach advocated by Shankara, where hearing, reflection, and contemplation are successive steps toward Self-realization. Thus, the verse supports the Advaita stance on the path to Self-knowledge and the attainment of liberation through the understanding of the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The verse 'anucchēdaśatasyāsya yaḥ paṭhēcchravaṇāt punaḥ' from a Vaiṣṇava perspective, highlights the devotional path to realizing the divine. For Rāmānujācārya, such repetitive engagement with sacred texts would foster a deeper relationship between the jīva (individual self) and Īśvara (the supreme lord), leading to bhakti (devotion) and ultimately, prapatti (surrender). Madhvācārya, emphasizing the difference between the individual self and the supreme lord, would interpret this verse as a call to continuous worship and study, recognizing the grace of God as essential for liberation. The act of reading and hearing becomes a form of worship, cultivating love and devotion for the divine. This approach resonates with the Vaiṣṇava tradition's emphasis on the path of devotion as a means to attain liberation, with the understanding that the jīva and Īśvara, though distinct, are connected through the bond of love and devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, 'anucchēdaśatasyāsya yaḥ paṭhēcchravaṇāt punaḥ', when viewed through the lens of Neo-Vedānta, offers a universal message of self-cultivation and spiritual growth. Swami Vivekānanda would likely interpret the verse as an exhortation to engage in continuous self-reflection and study, aiming for the realization of one's true potential. This process of repetition and contemplation is seen as a means to awaken the inner divinity, leading to a life of service, compassion, and harmony. S. Radhakrishnan, emphasizing the practical application of Vedāntic principles in modern life, might see this verse as advocating for a disciplined approach to personal development, where the repetitive study and reflection on timeless wisdom lead to a deeper understanding of oneself and the world. This, in turn, fosters a sense of universal brotherhood and contributes to the betterment of society. The verse's emphasis on the transformative power of knowledge and reflection resonates with the Neo-Vedāntic ideals of self-realization and service to humanity.