atha rājā tadāgatyadadarśa himavāntanaṁ. tato hari sa gṛhītvā cāpe ca dhanu āpatat.
“Then the king having come there, saw Partha; and then taking the bow Krishna held it and put an arrow on it.”
Structure
atha rājā tadā agatyadadarśa himavāntanaṁ tato hari sa gṛhītvā cāpe ca dhanuḥ āpatat
atha (then) rājā (the king) tadā (at that time) agatya (having gone) adadarśa (saw) himavāntanaṁ (the Himalayan region)tato (then) sa (he) hari (the best one, i.e., Rama) gṛhītvā (having taken) cāpe (on his shoulder) ca (and) dhanuḥ (the bow) āpatat (fell)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tadā | tadā | indeclinable | — | then |
| agatyadadarśa | agatyadadarśa | verb | √darś · past · third | saw, beheld |
| himavāntanaṁ | himavāntanaṁ | noun | accusative · singular · masculine | the Himalayan region |
| tato | tato | indeclinable | — | thence, then |
| hari | hari | noun | nominative · singular · masculine | the monkey (presumably Hanuman) |
| sa | sa | pronoun | nominative · singular · masculine | he |
| gṛhītvā | gṛhītvā | verb | √gṛh · past · third | having taken |
| cāpe | cāpe | noun | locative or accusative (ambiguity due to sandhi) · singular · masculine or neuter | the bow |
| ca | ca | indeclinable | — | and |
| dhanuḥ | dhanuḥ | noun | accusative · singular · neuter | the bow |
| āpatat | āpatat | verb | √pat · past · third | flew |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the interaction between the king and Partha (Krishna) symbolizes the relationship between the individual self (jīva) and the ultimate reality (Brahman). Shankara's commentary on the Brahma Sutras emphasizes the non-dual nature of reality, where the individual self is ultimately identical with Brahman. This verse can be seen as an illustration of this concept, where the king's recognition of Partha represents the individual's realization of their true nature. Shankara's reasoning on similar passages, such as the Katha Upanishad, highlights the importance of self-inquiry and the removal of ignorance (avidyā) to attain this realization. In this context, the king's actions and Partha's response can be seen as a metaphor for the process of self-discovery and the ultimate understanding of the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is significant in the Vaiṣṇava tradition as it highlights the relationship between the devotee (the king) and the divine (Partha, or Krishna). Rāmānujācārya's commentary on the Bhagavad Gita emphasizes the importance of prapatti, or self-surrender, to attain liberation. In this verse, the king's approach to Partha can be seen as an act of prapatti, where the individual surrenders their ego and limitations to the divine. Madhvācārya's Dvaita Vedānta also emphasizes the importance of bhakti, or devotion, in achieving liberation. The king's recognition of Partha and his subsequent actions can be seen as an expression of bhakti, highlighting the devotee's dependence on the divine and their desire for spiritual guidance.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as a call to action, emphasizing the importance of self-empowerment and personal responsibility. Swami Vivekānanda's lectures on the Bhagavad Gita highlight the need for individuals to take charge of their own lives and strive for self-realization. In this context, the king's approach to Partha represents the individual's desire for guidance and self-improvement. S. Radhakrishnan's writings on the Upanishads and the Bhagavad Gita emphasize the importance of integrating spiritual values into daily life. This verse can be seen as a reminder to individuals to cultivate a sense of purpose and direction, just as the king seeks guidance from Partha. By applying the principles of self-inquiry and personal responsibility, individuals can strive for self-realization and make a positive impact in the world.