tato rājā janayat tān putrān dharmeṇa yathāguṇam
“Then, the king begat those sons in accordance with their qualities and Dharma.”
Structure
tato rājā janayat tān putrān dharmeṇa yathāguṇam
tato (then) rājā (the king) tān (those) putrān (sons) dharmeṇa (according to dharma) yathāguṇam (according to their qualities) janayat (begat)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| rājā | rājā | noun | nominative · singular · masculine | king |
| janayat | janayat | verb | √jan · present · third | begets, generates |
| tān | tān | pronoun | accusative · plural · masculine | those, them |
| putrān | putrān | noun | accusative · plural · masculine | sons |
| dharmeṇa | dharmeṇa | noun | instrumental · singular · neuter | with dharma, according to dharma |
| yathāguṇam | yathāguṇam | indeclinable | — | according to the qualities, suitably |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Mahābhārata, Śaṅkarācārya interprets the verse 'tato rājā janayat tān putrān dharmeṇa yathāguṇam' as an illustration of the non-dual nature of reality. The king's begetting of sons in accordance with their qualities and Dharma is seen as a metaphor for the projection of the world by Brahman, the ultimate reality. Śaṅkarācārya argues that just as the king's actions are determined by the inherent qualities of his sons, the world is a manifestation of Brahman's inherent nature. This verse, therefore, points to the identity of Brahman and Ātman, highlighting that the individual self is not separate from the ultimate reality. Śaṅkarācārya's reasoning on this verse is in line with his commentary on the Brahma Sūtras, where he establishes the non-dual nature of Brahman as the ultimate reality. This understanding of the verse underscores the Advaita Vedānta notion that the world is an illusory projection, and the true nature of reality is the non-dual Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Mahābhārata, interprets the verse 'tato rājā janayat tān putrān dharmeṇa yathāguṇam' as a demonstration of the lordship of Īśvara, the personal deity. The king's begetting of sons in accordance with their qualities and Dharma is seen as a reflection of Īśvara's relationship with the jīvas, or individual souls. Rāmānujācārya argues that just as the king's actions are guided by the inherent qualities of his sons, Īśvara's actions are guided by the inherent nature of the jīvas. This verse, therefore, highlights the devotional relationship between the jīva and Īśvara, emphasizing the dependence of the jīva on Īśvara for its very existence. Madhvācārya, on the other hand, interprets this verse as an illustration of the fivefold difference between Īśvara, jīva, and the world, emphasizing the distinctness of the individual souls from the ultimate reality.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Mahābhārata, interprets the verse 'tato rājā janayat tān putrān dharmeṇa yathāguṇam' as a call to self-realization and universal brotherhood. The king's begetting of sons in accordance with their qualities and Dharma is seen as a metaphor for the realization of one's own inherent potential and the recognition of the inherent worth of all individuals. Vivekānanda argues that this verse highlights the importance of self-culture and the cultivation of one's own unique qualities, as well as the recognition of the inherent qualities of others. S. Rādhākrishnan, in his commentary on the Mahābhārata, interprets this verse as an illustration of the importance of living in accordance with one's own dharma, or inherent nature, and recognizing the interdependence of all individuals. This verse, therefore, has practical applications in contemporary life, emphasizing the importance of self-awareness, tolerance, and universal cooperation.