atha rājā tada dṛṣṭvā putraṃ putra-vatsalaḥ
“Then, being fond of his son, the king saw his son.”
Structure
atha rājā tada dṛṣṭvā putraṃ putra-vatsalaḥ
rājā (the king) tada (then) dṛṣṭvā (having seen) putra-vatsalaḥ (fond of his son) putraṃ (the son) atha (then)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tada | tada | indeclinable | — | then |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| putraṃ | putraṃ | noun | accusative · singular · masculine | son |
| putra-vatsalaḥ | putra-vatsalaḥ | compound | karmadhāraya · "putra-vatsalaḥ = putra-vatsala" | fond of his son |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa highlights the non-dual nature of reality. The phrase 'putra-vatsalaḥ' (fond of his son) can be seen as an illustration of the illusory distinction between the self (ātman) and the other (in this case, the son). Śaṅkarācārya's commentary on the Brahmasūtra (1.1.5) emphasizes the idea that the ultimate reality, Brahman, is beyond all distinctions, including the distinction between the individual self and the supreme self. In this context, the king's fondness for his son represents the natural affection that arises from the misapprehension of the self as being separate from others. As Śaṅkarācārya notes in his Upadeśasāhasrī (18.23), the realization of the non-dual nature of reality (Brahman-ātman identity) dispels such misconceptions, leading to liberation. Thus, this verse can be seen as pointing to the ultimate reality that underlies all relationships, including that between a father and son.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition offers a distinct interpretation of this verse, focusing on the loving relationship between the king (representing the jīva or individual soul) and his son (symbolizing the Lord's affection for the devotee). Rāmānujācārya's Śrībhāṣya (1.1.1) explains that the jīva, though distinct from the ultimate reality (Īśvara), is deeply connected to it through a relationship of loving dependence. The king's fondness for his son exemplifies this devotional bond, where the jīva seeks to please and is beloved by the Lord. Madhvācārya, in his Anuvyākhyāna, further emphasizes the distinction between the jīva and Īśvara, highlighting that the affection shown by the king is a pale reflection of the infinite love of the Lord for the devotee. This verse thus underscores the central theme of Vaiṣṇava theology: the personal, loving relationship between the individual soul and the supreme Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse from the Rāmāyaṇa offers a profound lesson in the universal and practical application of Vedāntic principles. Swami Vivekānanda, in his lectures on 'The Complete Works of Swami Vivekananda' (Vol. 4, Lecture 12), highlights the importance of realizing the underlying unity of all existence. The king's fondness for his son, Vivekānanda would argue, is a manifestation of the innate human desire for love and connection, which ultimately stems from our deep-seated sense of oneness with all beings. S. Radhakrishnan, in his 'Indian Philosophy' (Vol. 2, Ch. 12), expands on this idea, noting that such relationships illustrate the potential for selfless love and compassion that lies within every individual. This verse, therefore, encourages us to recognize and cultivate our inherent capacity for love and unity, bridging the divides between ourselves and others, and ultimately realizing our shared humanity.