tatastu dṛṣṭvā mṛgaṁ rakta-netraṁ jāṭāmaṇim cakāra harṣeṇa sa-metya vadham

saḥ (he) tatastu (then) dṛṣṭvā (having seen) mṛgaṁ (the deer) rakta-netraṁ (with red eyes) jāṭāmaṇim (the jewel in his crest) harṣeṇa (with joy) sa-metya (having joined) cakāra (did) vadham (the killing)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa highlights the nature of reality and the human condition through the allegory of the hunter and the deer. According to Shankara's non-dualistic interpretation, the deer symbolizes the ego or the individual self (jīva) that is caught in the web of ignorance (avidyā), perceiving the world as separate from the ultimate reality, Brahman. The hunter, driven by his desires, represents the conditioned mind (manas) that pursues fleeting pleasures, unaware of the true nature of reality. The 'red-eyed deer with the jewelled crest' can be seen as a metaphor for the attractive yet illusory nature of the world, which binds the individual to the cycle of birth and death (saṃsāra). Through this verse, Shankara might argue that true liberation (mokṣa) can only be achieved by recognizing the identity of the individual self (ātman) with the absolute reality (Brahman), thereby transcending the limitations of the conditioned mind and the allurements of the world. This recognition dissolves the illusion of separateness, leading to a state of unity and peace.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be interpreted as illustrating the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). The deer, with its captivating appearance, symbolizes the allure of the material world, which distracts the jīva from its true purpose of serving and loving God. The hunter's actions, driven by desire, represent the inherent flaws in human nature that lead to separation from the divine. Rāmānujācārya might view this verse as an example of the concept of 'prapatti' or surrender, where the jīva, recognizing its limitations and the futility of its own efforts, surrenders to the mercy of Īśvara. This surrender is seen as a means to overcome the cycle of birth and death and to achieve liberation. In contrast, Madhvācārya might emphasize the concept of 'bheda' or difference between the jīva and Īśvara, using this verse to highlight the need for the jīva to recognize and worship Īśvara as the supreme authority, thus achieving liberation through devotion and obedience.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda might interpret this verse as a call to introspection and self-awareness, emphasizing the universal principles of Vedānta in a contemporary context. The 'red-eyed deer' could represent the attractions and distractions of modern life that hinder individuals from realizing their true potential. Vivekānanda would likely argue that the pursuit of such fleeting pleasures is a manifestation of ignorance, leading to suffering and dissatisfaction. He might encourage individuals to adopt a path of self-inquiry, recognizing the divine within themselves and in all beings, thus transcending the ego and worldly desires. This approach aligns with his teachings on the importance of service to humanity (sevā) as a means to realize one's own divinity. Similarly, S. Radhakrishnan could view this verse as an allegory for the human condition, where the 'hunter' represents the fragmented and divisive aspects of human nature, while the 'deer' symbolizes the unity and harmony that can be achieved through spiritual realization and a deeper understanding of human existence.

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