tat-puruṣāya dṛṣṭāya sarvāya tat-liṅgāya tri-kartṛṇe
“That (Ātman) which is the seer, the eater, the smeller, the taster, the thinker, the knower, is the Purusha of Purusha, the witness of the whole, the One without a second.”
Structure
tat puruṣāya dṛṣṭāya sarvāya tat liṅgāya tri-kartṛṇe
tri-kartṛṇe (three creator) tat liṅgāya (that Lingam/Body) sarvāya (all/omni) dṛṣṭāya (seen/visible) puruṣāya (for the Purusha/Male Principle) tat (that)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tat | tat | pronoun | nominative/accusative · neuter singular · neuter | that |
| puruṣāya | puruṣāya | noun | dative · singular · masculine | to the puruṣa |
| dṛṣṭāya | dṛṣṭāya | noun | dative · singular · masculine | to the one who has seen |
| sarvāya | sarvāya | noun | dative · singular · masculine/neuter | to the all |
| tat | tat | pronoun | nominative/accusative · neuter singular · neuter | that |
| liṅgāya | liṅgāya | noun | dative · singular · masculine | to the sign/mark |
| tri-kartṛṇe | tri-kartṛṇe | compound | bahuvrīhi · "tri kartṛṇi yaḥ" | having three creators/makers |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse signifies the ultimate reality of non-duality, where the Ātman, the seer, eater, smeller, taster, thinker, and knower, is the very essence of the Purusha. Shankara's commentary on the Kaṭhopaniṣad emphasizes that the Ātman is the witness of the whole, untouched by the limitations of the empirical world. In his commentary on this verse, Shankara underscores the importance of understanding the Ātman as the unchanging, all-pervading consciousness that underlies all existence. By realizing the identity of the individual self (jīva) with the ultimate reality (Brahman), the seeker transcends the boundaries of the mundane and experiences the unity of all existence. This verse, therefore, points to the brahman-ātman identity, where the individual self is not separate from the ultimate reality, but an integral part of it.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is interpreted as emphasizing the distinction between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Kaṭhopaniṣad, highlights the relationship between the jīva and Īśvara as one of dependence, where the jīva is utterly dependent on Īśvara for its existence and liberation. The verse, according to Rāmānuja, underscores the importance of recognizing the jīva's inherent limitations and its need for the grace of Īśvara to attain liberation. Madhvācārya, on the other hand, interprets this verse as emphasizing the real distinction between the jīva and Īśvara, and the need for the jīva to cultivate devotion (bhakti) towards Īśvara to attain liberation. In both interpretations, the verse is seen as highlighting the devotional relationship between the individual self and the Supreme Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound significance in contemporary life, as it points to the universal and eternal essence that underlies all human experience. Swami Vivekānanda, in his lectures on the Upaniṣads, emphasized the importance of realizing the Ātman as the innermost self, which is beyond the limitations of the ego and the empirical world. Rādhākrishnan, in his writings, highlights the importance of cultivating self-awareness and introspection to realize the true nature of the self. This verse, therefore, has a practical application in contemporary life, as it encourages individuals to look beyond the superficialities of existence and to discover the deeper, universal essence that connects all beings. By realizing this essence, individuals can transcend the boundaries of the ego and experience a sense of unity and interconnectedness with all existence.