atha rājā parantapaḥ sagaṇaḥ paryupastiṣṭaḥ
“The king, the slayer of enemies, then stood surrounded by his attendants.”
Structure
atha rājā parantapaḥ sagaṇaḥ paryupastiṣṭaḥ
rājā (king) parantapaḥ (protector of enemies) sagaṇaḥ (with his attendants) atha (then) paryupastiṣṭaḥ (was surrounded)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| parantapaḥ | parantapaḥ | noun | nominative · singular · masculine | conqueror of enemies |
| sagaṇaḥ | sagaṇaḥ | compound | karmadhāraya · "sa-gaṇaḥ" | with his attendants |
| paryupastiṣṭaḥ | paryupastiṣṭaḥ | verb | √upa-stā · past · third | was surrounded |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, 'atha rājā parantapaḥ sagaṇaḥ paryupastiṣṭaḥ', the description of the king surrounded by attendants can be seen as a metaphor for the individual self (jīva) surrounded by the various senses and sensory objects. According to Shankara, the ultimate reality (Brahman) is beyond all duality, and the individual self is not separate from it. The 'parantapaḥ', or slayer of enemies, suggests the ability to overcome the limitations and afflictions that bind the self, ultimately revealing the true nature of the self as identical with Brahman. Shankara's commentary on the Brahma Sutras, particularly in the discussion of 'adhikaraṇa' (qualification), illuminates how such verses from the Mahabharata point towards the non-dual nature of reality, encouraging the seeker to look beyond the dualistic appearance of the world to the unity of Brahman-ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, sees this verse as emphasizing the relationship between the individual (jīva) and the divine (Īśvara). The king, as a symbol of the divine, is surrounded by his attendants, illustrating the concept of 'śeṣa-śeṣin' or the Lord (Īśvara) and his servants (jīvas), where the jīvas find their fulfillment and protection in the service of Īśvara. Rāmānujācārya, in his Śrī Bhāṣya, discusses the concept of 'prapatti' or surrender, which is relevant here, as the attendants' loyalty and service to the king reflect the devotion and surrender of the jīva to Īśvara, leading to ultimate liberation. This verse thus underscores the devotional aspect of reaching the divine, through service and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, 'atha rājā parantapaḥ sagaṇaḥ paryupastiṣṭaḥ', offers a profound insight into the universal and practical application of the concept of self-realization and leadership. According to Swami Vivekānanda, the true leader or 'rājā' is one who has conquered his own limitations and thus can guide others towards their own conquest of internal and external challenges. In his lectures on 'Karma Yoga', Vivekānanda emphasizes the importance of service and action as a means to achieve spiritual growth and unity with the ultimate reality. This verse can be seen as a call to recognize and manifest one's inner strength and leadership potential, to serve and uplift others, reflecting the universal principles of selflessness and unity that are central to Neo-Vedānta. It encourages contemporary individuals to embrace their role in society with courage, wisdom, and a sense of responsibility, thus embodying the qualities of the 'parantapaḥ'.