atha rājā janayatāṃ vṛkṣān dṛṣṭvā mṛgam imaṃ .
“Then having seen this deer the king remembered his wife”
Structure
atha rājā janayatām vṛkṣān dṛṣṭvā mṛgam imaṃ
rājā (king) atha (then) dṛṣṭvā (having seen) imaṃ (this) mṛgam (deer) vṛkṣān (trees) janayatām (of those who produce)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| janayatām | janayatām | verb | √janaya · optative · third | may he produce |
| vṛkṣān | vṛkṣān | noun | accusative · plural · masculine | trees |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| mṛgam | mṛgam | noun | accusative · singular · masculine | deer |
| imaṃ | imaṃ | pronoun | accusative · singular · masculine | this |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, 'atha rājā janayatāṃ vṛkṣān dṛṣṭvā mṛgam imaṃ', the king's remembrance of his wife upon seeing the deer illustrates the concept of 'smṛti' or memory, which Shankara discusses in his commentary on the Brahmasūtra (1.1.2). Shankara argues that memory is a function of the mind, and is not an inherent property of the Self (Ātman). The king's actions, driven by his memories and desires, demonstrate the distinction between the individual self (jīva) and the ultimate reality (Brahman). This verse thus serves as a backdrop for understanding the non-dual nature of reality, where the distinctions between subject and object, as well as the fleeting nature of worldly attachments, are ultimately transcended. Through this example, Shankara's commentary highlights the need to recognize the illusory nature of worldly experiences and to seek the realization of the true Self, which is beyond all duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse, 'atha rājā janayatāṃ vṛkṣān dṛṣṭvā mṛgam imaṃ', is seen as an exemplification of the concept of 'prapatti' or self-surrender, as discussed by Rāmānujācārya in his Śrībhāṣya (2.2.12-14). The king's desire, stirred by the sight of the deer, symbolizes the devotee's longing for union with the divine. This longing is not merely a product of individual desire but an expression of the innate dependence of the jīva on Īśvara (the Lord). According to Rāmānuja, this relationship between the jīva and Īśvara is one of inseparable dependence, where the jīva seeks refuge in the Lord. Madhva, on the other hand, emphasizes the distinction between the Lord and the individual souls, highlighting the role of divine grace in the attainment of liberation. Both perspectives, however, converge on the understanding that this verse alludes to the profound devotional sentiments that underpin the human quest for transcendence and union with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the 'Universal Application of the Vedanta', emphasized the practical application of Vedāntic principles in everyday life. This verse, 'atha rājā janayatāṃ vṛkṣān dṛṣṭvā mṛgam imaṃ', can be seen as an allegory for the human tendency to be distracted by fleeting desires. Vivekānanda would argue that true freedom and happiness can only be achieved by transcending these desires and realizing one's true nature. Similarly, S. Rādhākrishnan, in his work 'The Reign of Religion in Contemporary Philosophy', highlights the universal appeal of the Upaniṣadic and Vedāntic ideas, including the concept of the ultimate reality that underlies all existence. This verse, with its themes of perception, memory, and the search for meaning, speaks to contemporary concerns about the nature of reality and our place within it, inviting the reader to reflect on the deeper, universal questions that underpin human existence and experience.