Tatah sutānāṃ pitṛṇāṃ ca dehāntarapravṛttānāṃ .
“Then (the king saw) his sons and fathers who had attained new bodies.”
Structure
Tatah sutānāṃ pitṛṇāṃ ca dehāntara pravṛttānāṃ
Tatah (then) sutānāṃ (of sons) pitṛṇāṃ (of fathers) ca (and) dehāntara (another body) pravṛttānāṃ (having taken)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tatah | Tatah | indeclinable | — | then, thereafter |
| sutānāṃ | sutānāṃ | noun | genitive · plural · masculine | of sons |
| pitṛṇāṃ | pitṛṇāṃ | noun | genitive · plural · masculine | of fathers |
| ca | ca | indeclinable | — | and |
| dehāntara | dehāntara | compound | karmadhāraya · "dehāntaraṃ" | another body, transmigration |
| pravṛttānāṃ | pravṛttānāṃ | noun | genitive · plural · masculine | who have entered, or are undergoing |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'Tatah sutānāṃ pitṛṇāṃ ca dehāntara pravṛttānāṃ,' speaks to the non-dual nature of reality by implying the transmigration of souls. Shankara's commentary on the Brahmasutra (II.3.18) touches on similar themes, where he discusses the attainment of new bodies by souls. This verse can be seen as supporting the idea of anātman, or no permanent self, which is foundational to Advaita Vedanta. The attainment of new bodies by the sons and fathers underscores the impermanence of the physical body, leading the seeker towards the realization of the eternal, unchanging brahman-ātman identity. Through this understanding, one moves beyond the cycle of birth and death, achieving liberation. Shankara's emphasis on the ultimate reality as non-dual (advaita) is reinforced here, as the verse prompts reflection on what truly endures beyond physical transformations.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be interpreted to highlight the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his Śrī Bhāṣya, discusses the idea that the jīvas, bound by karma, take on new bodies, but this process is overseen by Īśvara. The verse 'Tatah sutānāṃ pitṛṇāṃ ca dehāntara pravṛttānāṃ' illustrates this concept, suggesting that even in the attainment of new bodies, there is a divine plan at work. This understanding underscores the dependence of the jīva on Īśvara for liberation and emphasizes the path of devotion (bhakti) as a means to achieve this end. Madhvācārya, with his emphasis on the difference (dvaita) between the individual souls and God, might view this verse as an example of how souls, distinct from God, undergo transmigration, yet always under God's sovereign will.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures, often highlighted the universal principles found in ancient texts. For this verse, 'Tatah sutānāṃ pitṛṇāṃ ca dehāntara pravṛttānāṃ,' he might emphasize the idea that the soul, or the true self, is beyond the physical body and its changes. This concept can be applied to contemporary life, encouraging individuals to look beyond external appearances and worldly attachments, striving for a deeper, spiritual connection. S. Radhakrishnan, in his philosophical works, discussed the importance of spiritual freedom and the realization of one's true nature. This verse can be seen as a call to this realization, pointing out that our true selves are not bound by the constraints of the physical world but are free to evolve and grow. Both Vivekananda and Radhakrishnan would likely interpret this verse as a reminder of the human potential for spiritual growth and self-realization, applicable universally across cultures and time.