tato rājā janayatām avi tenāiva dṛṣṭaḥ purandaraịḥ
“Then the king was seen by the gods, having been looked at by them.”
Structure
tato rājā janayatām avi tena eva dṛṣṭaḥ purandaraịḥ
tato (then) rājā (the king) avi (not) tena (by Him) eva (indeed) purandaraịḥ (by the lords) dṛṣṭaḥ (seen) janayatām (of the birth)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| rājā | rājā | noun | nominative · singular · masculine | king |
| janayatām | janayatām | verb | √janaya · optative · third | may he beget |
| avi | avi | indeclinable | — | not |
| tena | tena | pronoun | instrumental · singular | by him |
| eva | eva | indeclinable | — | indeed, surely |
| dṛṣṭaḥ | dṛṣṭaḥ | verb | √dṛś · past participle · third | seen |
| purandaraịḥ | purandaraịḥ | compound | bahuvrīhi · "purandaraiḥ" | by the best of men, by gods |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, 'tato rājā janayatām avi tena eva dṛṣṭaḥ purandaraịḥ', the non-dual reading is underscored by the idea that the king, symbolizing the individual self, is seen by the gods, representing the ultimate reality or Brahman. Shankara's commentary on the Brahma Sutras (1.1.5) highlights the concept of 'draṣṭṛ' or the seer, which is akin to the gods in this verse. The act of seeing or being seen, 'dṛṣṭaḥ', implies a direct cognition of the truth, underscoring the identity of Brahman and Ātman. Thus, this verse points to the ultimate reality where distinctions between the seer and the seen are transcended, illustrating the Advaita principle of non-duality. The mention of 'purandara' (Indra), often depicted as the overlord of the gods, further reinforces the idea that the individual self, upon realization, becomes one with the universal Self, echoing Shankara's emphasis on the oneness of existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is particularly noteworthy in the Vaiṣṇava tradition as it illustrates the grace of God, 'tena eva', towards the devotee. Rāmānujācārya's commentary on the Brahmasutras, specifically on the concept of 'śeṣa-śeṣin' (the lord and the owned), sheds light on the relationship between jīva (the king) and Īśvara (the gods). Here, the act of the gods seeing the king signifies the lord's awareness and benevolence towards the devotee, who, in turn, seeks to please God through devotion. Madhvācārya, emphasizing the difference between God and the individual soul, would interpret this verse as an act of divine grace where the king, through his devotion, is recognized by God, reinforcing the idea that salvation is achieved through the mercy of Īśvara. This verse thus underscores the devotional relationship between the individual and the divine in Vaiṣṇava thought.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse resonates with the modern interpretation of Vedanta, where the concept of 'purandara' symbolizes the inner strength and potential of the individual. Swami Vivekānanda, in his lectures on 'Jnana Yoga', emphasizes the idea of realizing one's true self, akin to the king being seen by the gods. This realization is not merely intellectual but a lived experience, where one perceives the universe and oneself as interconnected and part of a larger whole. S. Radhakrishnan, in his philosophical works, discusses the universal applicability of such verses, suggesting that they transcend traditional boundaries, speaking to the human condition and the quest for meaning and purpose. In contemporary life, this verse can be seen as a call to self-awareness and the recognition of one's inherent potential, encouraging individuals to strive for a deeper understanding of themselves and their place in the world, echoing the practical and universal principles of Neo-Vedānta.