atha rājā tad dṛṣṭvā vacanaṃ ca mahatāṃ tataḥ ।
“Then, having seen that, the King, in turn, spoke.”
Structure
atha rājā tad dṛṣṭvā vacanaṃ ca mahatāṃ tataḥ
atha (then) rājā (the king) tad (that) dṛṣṭvā (having seen) mahatāṃ (of the great ones) vacanaṃ (the speech) ca (and) tataḥ (thereafter)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tad | tad | pronoun | accusative · neuter · neuter | that |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| vacanaṃ | vacanaṃ | noun | accusative · singular · neuter | speech, word |
| ca | ca | indeclinable | — | and |
| mahatāṃ | mahatāṃ | noun | genitive · plural · masculine | of the great ones |
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, 'atha rājā tad dṛṣṭvā vacanaṃ ca mahatāṃ tataḥ,' the action of the King seeing and then speaking points towards the ultimate reality of Brahman. Śaṅkarācārya, in his commentary on the Brahmasūtra, emphasizes the idea that all actions, including seeing and speaking, are ultimately illusory (māyā) and that the true Self (Ātman) is beyond these transient phenomena. The phrase 'tad dṛṣṭvā' (having seen that) suggests a moment of introspection or awareness, hinting at the possibility of realizing one's true nature. Śaṅkarācārya would likely interpret this moment as an opportunity for the King, and by extension, the reader, to reflect on the impermanent nature of worldly perceptions and to seek the eternal, unchanging reality of Brahman. This verse, therefore, implicitly encourages a non-dual reading, where the distinctions between the King, his actions, and the world around him are understood as mere appearances, and the ultimate reality is recognized as the unified, all-encompassing Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as an illustration of the intimate relationship between the jīva (the individual soul) and Īśvara (the Supreme Lord). The King's action of seeing and then speaking, as described in 'atha rājā tad dṛṣṭvā vacanaṃ ca mahatāṃ tataḥ,' can be seen as a metaphor for the jīva's ability to perceive and interact with the world, which is a manifestation of Īśvara's divine will. Rāmānujācārya, in his commentary on the Bhagavad Gītā, often emphasizes the importance of prapatti, or surrender, to the will of Īśvara. In this context, the King's speech can be viewed as a form of prapatti, where, having seen the divine plan unfolding, he aligns his actions and words with the greater cosmic design, illustrating the principle of dependent reality (śeṣa-śeṣin) relationship between the jīva and Īśvara. This interpretation highlights the devotional aspect, encouraging the reader to find their place within the divine plan and to act in accordance with it.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often stressed the universal and practical applications of Vedantic principles in everyday life. Looking at the verse 'atha rājā tad dṛṣṭvā vacanaṃ ca mahatāṃ tataḥ,' one can see it as acall to introspection and thoughtful action. The King's moment of reflection before speaking can be viewed as a model for contemporary life, where we are encouraged to pause, consider our thoughts and actions, and then proceed with wisdom and compassion. Vivekānanda, in his speech 'The Message of Vivekananda,' emphasizes the importance of combining 'the hoarding of ideas' with 'their disbursal.' The act of the King seeing and then speaking can be seen as such a process—absorbing knowledge and then applying it wisely. This verse, therefore, has a practical message for modern society, encouraging individuals to cultivate mindfulness and to use their insights for the betterment of themselves and society, reflecting the universal principles of Vedānta in a contemporary context.