sa ca dṛṣṭvā tāṃ vārtā kṛtvā ca mṛgayā ca ga
“And having seen him, and having talked with him, he went for hunting.”
Structure
sa + ca + dṛṣṭvā + tāṃ + vārtā + kṛtvā + ca + mṛgayā + ca + gataḥ
saḥ (he) ca (and) dṛṣṭvā (having seen) tāṃ (that) vārtā (news) kṛtvā (having spoken) ca (and) mṛgayā (hunting) ca (and) gataḥ (went)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sa | sa | pronoun | nominative · singular · masculine | he |
| ca | ca | indeclinable | — | and |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| tāṃ | tāṃ | pronoun | accusative · singular · feminine | her |
| vārtā | vārtā | noun | nominative · singular · feminine | news/conversation |
| kṛtvā | kṛtvā | indeclinable | — | having done |
| ca | ca | indeclinable | — | and |
| mṛgayā | mṛgayā | noun | instrumental · singular · feminine | by hunting |
| ca | ca | indeclinable | — | and |
| gataḥ | gataḥ | verb | √gam · past · third | he went |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra, 'sa ca dṛṣṭvā tāṃ vārtā kṛtvā ca mṛgayā ca gataḥ', can be seen through the lens of non-duality, where the action of seeing, talking, and then proceeding for hunting symbolizes the journey of the Self. Shankara's commentary on the Upanishads often emphasizes the ultimate reality of Brahman and the illusory nature of the world. In the context of this verse, the hunter's actions can be metaphorically understood as the self (ātman) engaging with the world (prapancha) and then moving beyond it in search of true reality, akin to the Brahman-ātman identity. The process of seeing (dṛṣṭvā) and talking (vārtā kṛtvā) may represent the preliminary stages of self-realization, where one recognizes the distinctions between the self and the world, leading to the ultimate pursuit (mṛgayā) for the unity of Brahman-ātman, transcending worldly engagements.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets the relationship between the jīva (individual self) and Īśvara (the Lord) as central to understanding spiritual growth. In this verse, the interaction and subsequent action of the hunter can be seen as the jīva's interaction with the world under the guidance of Īśvara. Rāmānujācārya might view 'dṛṣṭvā' and 'vārtā kṛtvā' as representing the devotional acts of seeing the divine in all beings and engaging in dialogue that reflects a deeper, spiritual understanding. The 'mṛgayā' or hunting that follows could symbolize the pursuit of divine love or the quest for liberation (mokṣa) under the grace of Īśvara. Madhvācārya, with his emphasis on the difference between the soul and God, might see this pursuit as a means of acknowledging and serving the Lord, recognizing the distinct roles of the jīva and Īśvara in the pursuit of spiritual fulfillment.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often spoke about the practical application of Vedāntic principles in everyday life, emphasizing the importance of self-realization and service to humanity. This verse can be interpreted in the context of contemporary life as a call to balance personal growth with societal engagement. The hunter's actions of observing, communicating, and then moving forward can represent the process of self-reflection, learning from others, and taking action towards one's goals. Vivekānanda might encourage individuals to 'see' their own potential, 'talk' or communicate effectively with others, and then 'hunt' or strive for their objectives with determination and perseverance, always mindful of their place within the larger community and the natural world. This approach aligns with his message of universal brotherhood and the importance of individual effort in achieving personal and collective progress.