tayostvaśvapatnī ca tena caśvaḥ priyaḥ ॥ ८२ ॥
“Of the two, she is the mistress of the horse, and by him that horse is dear.”
Structure
tayoḥ tu aśva-patnī ca tena ca aśvaḥ priyaḥ
tayoḥ (of them) tu (indeed) aśva-patnī (the horse's wife) ca (and) tena (by that one) ca (and) aśvaḥ (the horse) priyaḥ (dear)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tayoḥ | tayoḥ | pronoun | genitive / ablative · dual · masculine|neuter | of them two |
| tu | tu | indeclinable | — | indeed, moreover |
| aśva-patnī | aśva-patnī | compound | bahuvrīhi · "aśvasya patnī" | the wife of the horse |
| ca | ca | indeclinable | — | and |
| tena | tena | pronoun | instrumental · singular · masculine|neuter | with him |
| ca | ca | indeclinable | — | and |
| aśvaḥ | aśvaḥ | noun | nominative · singular · masculine | the horse |
| priyaḥ | priyaḥ | noun|adjective | — | dear one |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa highlights the non-dual relationship between the individual self (jīva) and the ultimate reality (brahman). Shankara's commentary on similar passages, such as the Brahmasūtra, emphasizes the distinction between the real (sat) and the unreal (asat). In the context of this verse, the horse and its mistress can be seen as symbols of the individual self and its connection to the ultimate reality. The horse, representing the empirical world, is dear to the mistress, signifying the jīva's attachment to the world. However, upon realizing the true nature of reality, the distinction between the horse and its mistress dissolves, revealing the non-dual brahman-ātman identity. As Shankara states in his commentary on the Brahmasūtra (1.1.5), 'the individual self is none other than brahman itself.' This verse thus points to the ultimate non-duality, where the distinctions between subject and object, or the individual self and the ultimate reality, are transcended.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, this verse is seen as an illustration of the loving relationship between the individual self (jīva) and the Lord (Īśvara). The horse and its mistress represent the jīva and its dependence on the Lord. Rāmānujācārya, in his commentary on the Brahmasūtra, emphasizes the concept of ' apratīta-prasāda,' or the unconditionally gracious nature of the Lord. The fact that the horse is dear to the mistress signifies the Lord's affection for the jīva, despite its limitations and flaws. The verse thus underscores the importance of devotion (bhakti) and self-surrender (prapatti) in establishing a personal relationship with the Lord. As Rāmānujācārya states, 'the Lord's love for the jīva is not based on any merit or demerit, but is an inherent aspect of His nature.' This verse, in the context of the Rāmāyaṇa, highlights the devotion of Sītā and Rāma, demonstrating the ideal of selfless love and surrender.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. This verse, in the context of modern life, can be seen as a symbol of the relationship between the individual and their passions or desires. The horse, representing the individual's desires, can either be a source of joy or a cause of suffering, depending on how it is understood and managed. The mistress, signifying the higher self, must learn to guide and control the horse, rather than being controlled by it. As Vivekānanda states in his lecture 'The Powers of the Mind,' 'the mind is the horse, and the Atman is the charioteer.' This verse thus points to the importance of self-awareness, self-control, and balance in navigating the complexities of modern life. By recognizing and harnessing one's desires and passions, the individual can achieve a sense of inner peace, freedom, and fulfillment, reflecting the universal and timeless wisdom of the Vedānta.