Atha rājā janayatāṁ vaṃśottamḥ śrīmān trivargasya gṛhītaḥ svadharmaḥ.
“Then, the king, the best of the lineage of kings, having taken hold of the three goals of human life, attained his own duty.”
Structure
Atha rājā janayatām vaṃśa-uttamaḥ śrīmān tri-vargasya gṛhītaḥ sva-dharmaḥ
Atha (now) rājā (the king) vaṃśa-uttamaḥ (the best of the lineage) janayatām (of the procreators/ ancestors) śrīmān (the glorious one) tri-vargasya (of the three goals: dharma, artha, kāma) gṛhītaḥ (having taken/ accepted) sva-dharmaḥ (one's own duty)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Atha | Atha | indeclinable | — | now, then |
| rājā | rājā | noun | nominative · singular · masculine | king |
| janayatām | janayatām | verb | √janaya · optative · third | may he beget |
| vaṃśa-uttamaḥ | vaṃśa-uttamaḥ | compound | bahuvrīhi · "vaṃśe uttamaḥ" | the best of the lineage |
| śrīmān | śrīmān | noun | nominative · singular · masculine | the glorious one |
| tri-vargasya | tri-vargasya | compound | tatpuruṣa · "tri-vargasyā" | of the three aims (dharma, artha, kāma) |
| gṛhītaḥ | gṛhītaḥ | verb | √gṛh · past participle · third | taken, accepted |
| sva-dharmaḥ | sva-dharmaḥ | compound | karmadhāraya · "svaḥ dharmaḥ" | one's own duty |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the concept of 'svadharma' or one's own duty, can be seen as a pointer to the ultimate reality of brahman-ātman identity. As Shankara notes in his commentary on the Bhagavad Gita, 'the self is not bound by the limitations of the worldly life, but is essentially free' (BG 3.27 commentary). The 'trivargasya' or three goals of human life (dharma, artha, kāma) are means to an end, leading the individual towards the realization of the ultimate truth. The king, as a symbol of the individual self, having taken hold of these goals, is able to fulfill his own duty, which is none other than the realization of his true nature as brahman. This non-dual reading underscores the idea that the ultimate goal of human life is to transcend the limitations of the worldly existence and realize one's true identity as the ultimate reality. As Shankara notes, 'the knowledge of the self is the means to attain liberation' (Upadesasahasri, 1.1).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the importance of fulfilling one's duty (svadharma) as a means of achieving the ultimate goal of human life, which is devotion to the Lord. As Ramanuja notes in his commentary on the Brahmasutra, 'the individual self (jiva) is dependent on the Lord (Isvara) for its very existence' (BS 1.1.1 commentary). The 'trivargasya' or three goals of human life are not ends in themselves, but rather means of cultivating devotion to the Lord. The king, as a devotee of the Lord, having taken hold of these goals, is able to fulfill his duty, which is none other than serving the Lord. This devotional reading emphasizes the relationship between the individual self and the Lord, where the individual self is seen as a servant of the Lord, and the ultimate goal of human life is to attain liberation through devotion (prapatti). As Madhva notes, 'the Lord is the ultimate reality, and the individual self is dependent on Him for its liberation' (Anuvyakhyana, 1.1).
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has significant universal and practical applications in contemporary life. As Vivekananda notes in his lecture 'The Ideal of a Universal Religion', 'the ultimate goal of human life is to realize one's true nature as a spiritual being' (Complete Works, 2.378). The 'trivargasya' or three goals of human life can be seen as a means of cultivating this realization, where the individual strives to fulfill their duty (svadharma) in a selfless and detached manner. The king, as a symbol of the individual, having taken hold of these goals, is able to fulfill his duty, which is none other than serving humanity. This reading emphasizes the importance of selfless service and the cultivation of a universal sense of responsibility, where the individual sees themselves as part of a larger whole. As Radhakrishnan notes, 'the ultimate reality is not a distant concept, but a living experience that can be realized in everyday life' (Indian Philosophy, 2.347). This verse can be seen as a call to action, encouraging individuals to strive for self-realization and to fulfill their duty in a manner that contributes to the greater good of humanity.