atha rājā tada dṛṣṭvā putraṁ putravatāṁ varam
“Then, having seen his son, the king saw him to be the best among those who had sons.”
Structure
atha rājā tada dṛṣṭvā putraṁ putra-vatāṁ varam
rājā (king) tada (then) dṛṣṭvā (having seen) atha (thereafter) putraṁ (son) putra-vatāṁ (of those who have sons) varam (the best)
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 |
| putraṁ | putraṁ | noun | accusative · singular · masculine | son |
| putra-vatāṁ | putra-vatāṁ | compound | bahuvrīhi · "putravatāṁ" | having a son |
| varam | varam | noun | accusative · singular · masculine | best, excellent one |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, 'atha rājā tada dṛṣṭvā putraṁ putravatāṁ varam,' underscores the non-dual nature of reality by highlighting the king's perception of his son as the best among those who have sons. According to Śaṅkara, the ultimate reality, Brahman, is the unchanging essence that underlies all existence. The king's realization of his son's excellence symbolizes the recognition of the Ātman, the individual self, as a reflection of Brahman. Śaṅkara's commentary on the Brahmasūtra (3.3.30) states that the self (Ātman) is to be known as the reality that is 'one and without a second.' In this context, the verse illustrates how the king's perception of his son's excellence mirrors the individual's understanding of the self as an integral part of the ultimate reality, leading to the realization of the identity of Brahman and Ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse emphasizes the devotional aspect of the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā (12.18), highlights the importance of surrendering to the Lord with devotion. The king's affection for his son serves as a metaphor for the Lord's love for the devotee, illustrating the paternal bond between Īśvara and the jīva. Madhvācārya, in his Anuvyākhyāna (commentary on the Brahmasūtra), also underscores the significance of devotion, stating that the Lord is the supreme object of love and worship. Thus, this verse is seen as a representation of the divine love that inspires devotion in the jīva towards Īśvara, reflecting the Vaiṣṇava emphasis on bhakti as the means to attain ultimate liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lecture 'The Powers of the Mind,' emphasizes the importance of recognizing the inherent goodness and perfection in every individual. This verse, 'atha rājā tada dṛṣṭvā putraṁ putravatāṁ varam,' illustrates the king's ability to see the best in his son, symbolizing the capacity to perceive the divine in everyone. According to Vivekānanda, this recognition of inherent perfection is essential for personal growth and social harmony. S. Rādhākrishnan, in his book 'Eastern Religions and Western Thought,' highlights the universal applicability of such principles, stating that 'the aim of all great religions is to bring about a transformation of the human spirit.' This verse serves as a reminder of the importance of cultivating a positive and compassionate outlook, recognizing the inherent worth and potential in every individual, and striving for self-realization and universal harmony.