atha rājā tu dṛṣṭvā putraṁ putravat sudāruṇam
“Then, having seen his son like a son, with great affection”
Structure
atha rājā tu dṛṣṭvā putraṁ putra-vat su-dāruṇam
rājā (king) tu (then) dṛṣṭvā (having seen) putraṁ (son) putra-vat (like a son) su-dāruṇam (very alarming) atha (then)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tu | tu | indeclinable | — | indeed, surely |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| putraṁ | putraṁ | noun | accusative · singular · masculine | son |
| putra-vat | putra-vat | compound | karmadhāraya · "putra iva" | like a son |
| su-dāruṇam | su-dāruṇam | compound | karmadhāraya · "sudarunaṁ mahā dāruṇam iva" | very fearful |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'atha rājā tu dṛṣṭvā putraṁ putravat sudāruṇam,' highlights the profound emotional bond between a father and son, mirroring the ultimate unity of Brahman and Ātman. According to Shankara's commentary on the Brahma Sutras, the realization of this unity is the essence of non-dualism. In the context of this verse, the deep affection (sudāruṇam) the king feels towards his son represents the intense love and devotion one should cultivate towards the ultimate reality, Brahman. This emotional connection serves as a platform for understanding the identity of Brahman and Ātman, where the distinctions between the individual self and the universal self dissolve. Shankara's reasoning in the Taittiriya Upanishad commentary, emphasizing the importance of recognizing one's true nature as not separate from Brahman, is particularly relevant. This verse, thus, serves as a stepping stone towards the comprehension of the non-dual reality, encouraging the seeker to transcend worldly attachments and realize the ultimate truth of Brahman-Ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The affectionate gaze of the king towards his son, as described in 'atha rājā tu dṛṣṭvā putraṁ putravat sudāruṇam,' exemplifies the tender and loving relationship between the jīva (the individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Brahma Sutras, discusses the concept of 'aprītih' or the loving disposition of the Lord towards His devotees, which is reciprocated by the devotion of the jīva. This verse reflects the natural affection that exists between the creator and the created, mirroring the bhakti (devotional love) that a devotee nurtures towards the Divine. Madhvācārya also emphasizes the importance of recognizing the distinction between the Lord and the jīva, while affirming a loving and dependent relationship. The emotional depth of the king's love for his son, therefore, symbolizes the profound and reciprocal love between the devotee and the Lord, highlighting the personal and relational aspect of the divine in the Vaiṣṇava tradition.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhakti Yoga, spoke about the universal love that underlies all existence, a theme resonant in the verse 'atha rājā tu dṛṣṭvā putraṁ putravat sudāruṇam.' This verse illustrates the power of love and compassion in breaking down barriers and uniting individuals. Vivekānanda emphasized the importance of cultivating such universal love, which is not limited to familial bonds but extends to all of humanity and beyond. S. Rādhākrishnan, in his philosophical works, discussed the concept of 'bhakti' as an inclusive and expansive form of love that connects the individual not only with the divine but also with fellow human beings and nature. The affectionate gaze of the king towards his son, therefore, serves as a metaphor for the inclusive and expansive nature of love that can bridge all divides, fostering a sense of global citizenship and harmony, and providing a practical and universal application of the ancient wisdom encapsulated in this verse.