atha rājā janayatāṃ vṛkṣāṇāṃ yathāyathaṃ sa tu paśyatām
“Then, as the king was looking on, the charioteer produced trees in due order.”
Structure
atha rājā janayatām vṛkṣāṇām yathāyatham sa tu paśyatām
saḥ (he) rājā (the king) atha (then) paśyatām (of those who were seeing) janayatām (was producing) vṛkṣāṇām (of trees) yathāyatham (in each case) tu (indeed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| janayatām | janayatām | verb | √jan · liṭ · third | begets, produces |
| vṛkṣāṇām | vṛkṣāṇām | noun | genitive · plural · masculine | of trees |
| yathāyatham | yathāyatham | indeclinable | — | in accordance with the nature of each |
| sa | sa | pronoun | nominative · singular · masculine | he |
| tu | tu | indeclinable | — | indeed, surely |
| paśyatām | paśyatām | verb | √paś · lat · third | sees, beholds |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the production of trees by the charioteer under the king's gaze symbolizes the non-dual reality of Brahman. Shankara, in his Brahma Sutra Bhashya, discusses the concept of 'vivarta' or apparent transformation, which is relevant here. The charioteer, akin to the cosmic power of Brahman, manifests the trees, illustrating the idea that the universe is a projection of the ultimate reality. This verse points to the brahman-ātman identity, where the individual self (ātman) is not separate from the universal consciousness (Brahman). The phrase 'yathāyatham' (in due order) suggests an intrinsic, harmonious relationship between the creator and the created, underscoring the non-dual nature of existence. This interpretation aligns with Shankara's reasoning in the Taittiriya Upanishad, where he discusses the absolute reality of Brahman as the substratum of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse, from the perspective of Vaiṣṇava theology, highlights the loving dependence of the jīva (individual soul) on Īśvara (the Lord). Rāmānujācārya, in his Śrī Bhāshya, emphasizes the bhakti aspect of the relationship between the king (symbolizing Īśvara) and the charioteer (representing the jīva). The charioteer's act of producing trees is seen as an act of devotion and service to the king, illustrating the fundamental principle of Vaiṣṇava philosophy: that the jīva's inherent nature is to serve and love Īśvara. Madhvācārya, from a Dvaita perspective, might interpret this verse as demonstrating the absolute dependence of the created world on God's will, with the phrase 'janayatāṃ vṛkṣāṇāṃ' (produced trees) highlighting the Lord's omnipotence and the jīva's role as a servant.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda's emphasis on the universal and practical application of Vedāntic principles can be applied to this verse. The charioteer's production of trees, under the king's guidance, symbolizes the potential for human development and self-expression when guided by a higher principle or ideal. This is in line with Vivekānanda's lectures on 'Practical Vedānta,' where he encourages individuals to realize their innate capabilities and work towards the betterment of society. Similarly, S. Rādhākrishnan, in his philosophical writings, highlights the importance of reconciling the individual's aspirations with the greater good, which is reflected in the harmonious relationship between the king and the charioteer in this verse. This verse thus serves as a reminder of our potential for growth and the importance of aligning our actions with a broader, universal purpose, echoing Vivekānanda's call to service and self-realization in his speech 'The Message of Vedanta.'