athā rājā tato vismito jaṭāyuṃ vadhisyati
“Then, being surprised, the king will kill Jatayu.”
Structure
athā rājā tato vismitaḥ jaṭāyuṃ vadhisyati
athā (then) rājā (king) tato (thereupon) vismitaḥ (wonder-struck) jaṭāyuṃ (at Jaṭāyu) vadhisyati (will kill)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| athā | athā | indeclinable | — | then, therefore |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tato | tato | indeclinable | — | then, thereafter |
| vismitaḥ | vismitaḥ | verb | √vismṛ · liṅ-passive aorist or past participle · third | having been astonished |
| jaṭāyuṃ | jaṭāyuṃ | noun | accusative · singular · masculine | Jaṭāyu |
| vadhisyati | vadhisyati | verb | √vadh · laṣ- future · third | will kill |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the surprise of the king at Jatayu's actions can be seen as a metaphor for the astonishment that arises when the individual self (jiva) confronts the limitations of its knowledge and power. According to Shankara, this astonishment (vismita) is a stepping stone towards the realization of the ultimate reality, Brahman. As Shankara notes in his commentary on the Brahma Sutras, the individual self must first recognize its own limitations before it can transcend them and realize its identity with Brahman (Brahma Sutra Bhashya 1.1.1). In this context, the king's actions can be seen as a symbol of the jiva's struggle to transcend its own limitations and realize its true nature as Brahman. This struggle ultimately leads to the realization of the non-dual identity of Brahman and Atman, where the distinction between the individual self and the ultimate reality is transcended. By citing the example of the king and Jatayu, the verse points to the complexities of the human condition and the need for self-reflection and introspection in the pursuit of spiritual growth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the complex relationship between the jiva (individual self) and Ishvara (the Lord). According to Ramanuja, the king's surprise at Jatayu's actions reflects the inherent tension between the jiva's desire for self-preservation and its ultimate dependence on Ishvara. As Ramanuja notes in his commentary on the Bhagavad Gita, the jiva must recognize its own limitations and surrender to the will of Ishvara in order to achieve spiritual liberation (Bhagavad Gita Bhashya 18.66). In this context, the king's actions can be seen as a symbol of the jiva's struggle to balance its own desires with its ultimate dependence on Ishvara. The verse also highlights the importance of devotion and self-surrender in the Vaiṣṇava tradition, where the individual self is seen as a servant of the Lord. By emphasizing the relationship between the king and Jatayu, the verse points to the complex interplay between the human and divine realms, and the need for devotion and surrender in order to achieve spiritual growth.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as a powerful metaphor for the human condition, where the individual self must confront its own limitations and biases in order to achieve spiritual growth. As Vivekananda notes in his lecture on 'The Powers of the Mind', the human mind is capable of great surprise and astonishment, but it is also limited by its own preconceptions and biases (The Complete Works of Swami Vivekananda, Vol. 6). The king's surprise at Jatayu's actions can be seen as a symbol of the need for self-reflection and introspection in order to transcend these limitations. Radhakrishnan also emphasizes the importance of self-awareness and introspection in his writings, noting that the individual self must first recognize its own limitations before it can achieve spiritual liberation (The Hindu View of Life, p. 12). By citing the example of the king and Jatayu, the verse points to the universal human experience of struggle and growth, and the need for self-awareness and introspection in order to achieve spiritual maturity.