Dharme, prathitaḥ, rājā, Dharmaḥ, rājā, guruḥ, pitā

Rājā (king) prathitaḥ (established) Dharme (in righteousness) Dharmaḥ (dharma) rājā (is the king) guruḥ (the teacher) pitā (the father)

Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, 'Dharme prathito rājā Dharmaḥ rājā guruh pitā', Śaṅkarācārya would likely interpret 'Dharma' as the ultimate reality, Brahman. The king, well-established in Dharma, symbolizes the individual self (jīva) realizing its true nature as non-different from Brahman. Śaṅkara might cite the Chandogya Upaniṣad, 'Tat tvam asi', to support the notion that the ultimate reality is the essence of all, including the king, the preceptor, and the father. Thus, this verse points to the brahman-ātman identity, underscoring the non-dual nature of reality. In his commentary on the Brahma Sūtra, Śaṅkara discusses the idea that the self, once realized, is the ultimate teacher and guide, echoing the 'guruh pitā' aspect of the verse, where Dharma serves as both preceptor and father, guiding the individual towards self-realization.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya might view this verse as an affirmation of the jīva's dependence on Īśvara, with 'Dharma' representing the divine order or will of God. The king, established in Dharma, is thus a servant of the Lord, executing His will. Madhvācārya, on the other hand, could interpret 'Dharma' as the path to liberation, with the king, as the embodiment of Dharma, guiding his subjects towards this goal. The phrase 'Dharmaḥ rājā guruh pitā' might be seen as highlighting the multiple roles of the divine in the life of the devotee: as ruler, guide, and protector. Rāmānuja's commentary on the Gītā and Madhva's works, such as the Anuvyākhyāna, could provide insights into how this verse fits into the broader Vaiṣṇava understanding of the relationship between the individual and the divine.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely interpret this verse in the context of his ideals of service and the universal application of Dharma. He might see the king, established in Dharma, as a symbol of the ideal leader, who, through selfless service, uplifts his people. The identification of 'Dharma' with 'rājā, guruh, pitā' would, for Vivekānanda, represent the various roles one can play in serving humanity, guided by a universal sense of duty and compassion. In his lectures, such as those compiled in 'The Complete Works of Swami Vivekananda', he emphasizes the importance of selfless work and service to others as a means to achieve spiritual growth. Similarly, S. Rādhākrishnan might view this verse as underscoring the importance of living a life guided by moral principles, where the individual, like the king, strives to establish Dharma in their own life, thereby contributing to the greater good.

More from this source