atha rājā paraṃtapaḥ tvṣṭīdac ca gaṇaḥ sah
“Then the king, who was the tormentor of his enemies, and his attendants were pleased.”
Structure
atha rājā parataṃ-tapaḥ tṛṣṭī-dat sa-gaṇaḥ sah
atha (then) saḥ (that) rājā (king) parataṃ-tapaḥ (protector of enemies) tṛṣṭī-dat (with pleasure) sa-gaṇaḥ (with attendants) sah (together)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| parataṃ-tapaḥ | paratam-tapaḥ | compound | bahuvrīhi · "parataṃ tapati yaḥ" | he who conquers the best |
| tṛṣṭī-dat | tṛṣṇī-dat | compound | bahuvrīhi · "tṛṣṇīṃ deti yaḥ" | who gives satisfaction |
| sa | sa | pronoun | nominative · singular · masculine | he |
| gaṇaḥ | gaṇaḥ | noun | nominative · singular · masculine | multitude, group |
| sah | sah | indeclinable | — | together with |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, when examined through the lens of Advaita Vedānta, underscores the non-dual nature of reality. The description of the king, who is the tormentor of his enemies and yet is pleased along with his attendants, can be seen as a metaphor for the ultimate reality, Brahman, and its relationship with the world. According to Shankara, the distinction between the ruler (the king) and the ruled (his enemies and attendants) is a manifestation of Maya, the illusory power that veils the true nature of Brahman. In this context, 'paraṃtapaḥ' or the tormentor of enemies, symbolizes the transcendent aspect of Brahman that goes beyond the duality of friend and foe. The pleasure experienced by the king and his attendants signifies the bliss inherent in the realization of one's true self (ātman) as being identical with Brahman. Shankara's commentary on the Brahmasūtras, particularly his discussion on the nature of Brahman and the world, provides a philosophical framework to understand this verse as pointing towards the ultimate non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse with a focus on the devotional aspect, highlighting the loving relationship between the jīva (the individual self) and Īśvara (the supreme Lord). The king in this context can be seen as a representation of the Lord, and his pleasure along with his attendants reflects the joy of the divine in the company of his devotees. Rāmānujācārya, in his Bhagavad Gītā Bhāṣya, emphasizes the personal aspect of God and the importance of devotion (bhakti) in realizing one's true nature and relationship with the divine. Similarly, this verse can be understood as illustrating the harmony and bliss that result from the recognition of one's subservience to and love for the supreme being. The term 'paraṃtapaḥ' underscores the Lord's role as the protector and guide of his devotees, while 'tvṣṭīdat' signifies the gifts or blessings bestowed by the Lord upon those who seek refuge in him.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern perspective, this verse can be seen as a call to recognize and realize the inherent unity and harmony that exist among all beings. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of service to others as a means to self-realization. The image of the king and his attendants being pleased together suggests a vision of society where the ruler and the ruled, the strong and the weak, find common ground and work towards the well-being of all. This verse can be interpreted as advocating for a society based on compassion, mutual respect, and the understanding that true strength lies not in dominating others but in uplifting them. Vivekānanda's concept of 'Daridra-Nārāyana,' or seeing God in the poor and the downtrodden, resonates with this interpretation, as it encourages individuals to recognize the divine in every human being and to work towards their upliftment. This universal and practical application of the verse can inspire contemporary efforts towards creating a more just and equitable society.