atha rājā janayatāṁ vṛkṣāṇāṁ phalākākośinī .
“Then the king produced trees whose cavities were full of fruit.”
Structure
atha rājā janayatām vṛkṣānāṃ phalākākośinī
rājā (king) atha (then) janayatām (of the procreant) vṛkṣānāṃ (of the trees) phalākākośinī (rich in fruit)
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 · liṅ-optative · third | may he produce |
| vṛkṣānāṃ | vṛkṣānāṃ | noun | genitive · plural · masculine | of trees |
| phalākākośinī | phalākākośinī | compound | karmadhāraya · "phalākākośinī = phala-ākākośinī" | one whose receptacles are full of fruit |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, 'atha rājā janayatāṁ vṛkṣāṇāṁ phalākākośinī,' when interpreted through the lens of Advaita Vedānta, points to the potential of the ultimate reality, Brahman, to manifest as the diverse world we experience. According to Shankara, the king in this verse can be seen as a metaphor for the cosmic consciousness or the higher self, which brings forth the manifestation of the world, represented by trees, just as trees bear fruit. This non-dual perspective emphasizes that all phenomena, including the trees and their fruits, are expressions of the single, all-encompassing Brahman. The verse, therefore, supports the idea that the distinctions we perceive in the world are merely illusory (māyā), and that the essence of all existence is the unified, unchanging Brahman. This understanding is in line with Shankara's commentary on the Brahmasūtras, where he argues for the ultimate reality of Brahman and the illusory nature of the world (prakṛti).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an illustration of the omnipotence of Īśvara (the personal God) and the doctrine of viśiṣṭādvaita (qualified non-dualism) proposed by Rāmānujācārya. The king, symbolizing Īśvara, creates trees that are full of fruit, indicating the divine providence that ensures the sustenance and welfare of all living beings. This creation is not just an act of power but an act of love and grace, where the creator provides for the needs of the created. The relationship between the king and the trees, or between Īśvara and the jīvas (individual souls), is one of mutual dependence, with the jīvas dependent on Īśvara for their existence and sustenance, and Īśvara finding fulfillment in the love and devotion of the jīvas. Madhvācārya would further emphasize the distinction between the creator and the created, highlighting the absolute dependence of the world on God's will, while Rāmānujācārya would see this verse as underscoring the inseparability of the world from God, yet maintaining their distinctness.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a Neo-Vedānta perspective, this verse can be seen as a call to spiritual practice and self-realization. Swami Vivekānanda would interpret the king as the symbol of the inner, higher self, and the trees with fruit as the manifestations of one's inner potential. The act of the king producing these trees signifies the awakening of this inner self and the realization of one's true capabilities and strengths. The fruit of the trees can be seen as the fruits of spiritual practice—wisdom, peace, and liberation. Vivekānanda, in his lectures, often emphasized the importance of realizing one's inner divinity and expressing it through service to humanity, much like the king in the verse provides for his kingdom through his creative power. Similarly, S. Radhakrishnan would connect this verse to the universal human quest for meaning and fulfillment, seeing the king's creation as a symbol of the human potential to create and nurture life, reflecting the divine within us. He would encourage individuals to strive for a higher state of consciousness, where they can realize their true nature and contribute positively to the world, echoing the themes of spiritual growth and service found in the Upaniṣads.