Tato rājā niścayaṃ dṛṣṭvā putraṃ praduṣṭātmavān . Niṣīdyedāṃ vacaṇamabravīt ||
“Then having made up his mind, seeing his son, the king, with a corrupted mind, sat down and spoke this sentence.”
Structure
Tato rājā niścayam dṛṣṭvā putraṃ praduṣṭātmavān niṣīda idaṃ vacaṇam abravīt
Tato (then) rājā (the king) praduṣṭātmavān (with a troubled mind) niścayam (the truth) dṛṣṭvā (having seen) putraṃ (his son) niṣīda (sat down) idaṃ (this) vacaṇam (speech) abravīt (spoke)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tato | tato | indeclinable | — | then, thereafter |
| rājā | rājā | noun | nominative · singular · masculine | king |
| niścayam | niścayam | noun | accusative · singular · masculine | decision, conclusion |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| putraṃ | putraṃ | noun | accusative · singular · masculine | son |
| praduṣṭātmavān | praduṣṭātmavān | noun | nominative · singular · masculine | whose soul is corrupted |
| niṣīda | niṣīda | verb | √sī √ni · optative · second | sit down |
| idaṃ | idaṃ | pronoun | accusative · singular · neuter | this |
| vacaṇam | vacaṇam | noun | accusative · singular · masculine | speech, words |
| abravīt | abravīt | verb | √brū · past · third | he spoke |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the phrase 'praduṣṭātmavān' indicates a mind corrupted by attachment and ignorance. Śaṅkarācārya, in his commentary on the Brahmāsūtra, notes that such corruption stems from the failure to recognize the brahman-ātman identity. The king's situation serves as a metaphor for the individual's struggle with the ego and the limited self. Śaṅkarācārya would likely argue that the king's 'niścayaṃ dṛṣṭvā' (having made up his mind) implies a moment of introspection, where one must look beyond the distorted self and seek the true, unchanging ātman. This interpretation underscores the non-dual reading, where the ultimate reality is the undivided brahman, and the distinctions between the individual self (jīva) and the supreme self (paramātman) are transcended. Through this lens, the verse invites the reader to contemplate the nature of the self and the path to liberation from the corruption of the ego.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition would likely interpret this verse in the context of the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his Śrībhāśya, discusses the concept of 'prapatti' or self-surrender, which involves recognizing one's limitations and dependence on the divine. The king's 'pratuṣṭātmavān' (corrupted mind) represents the state of the jīva prior to self-surrender, whereas 'niścayaṃ dṛṣṭvā' (having made up his mind) signifies the decision to surrender to the will of the Lord. Madhvācārya, on the other hand, might view the verse as an illustration of the distinction between the jīva and Īśvara, emphasizing the need for the individual to recognize their inherent dependence on the divine and seek refuge in the Lord. Both Rāmānujācārya and Madhvācārya would focus on the devotional aspect, highlighting the importance of surrender and devotion in overcoming the corruption of the ego and achieving liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the importance of self-reflection and introspection in overcoming the limitations of the ego. This verse, with its image of the king making up his mind and speaking, can be seen as a call to introspection and self-awareness. Vivekānanda would likely argue that the 'corrupted mind' refers to the distorted perceptions and attachments that arise from ignorance and ego-centricity. The act of 'making up one's mind' (niścayaṃ dṛṣṭvā) represents a moment of resolve, where one commits to a path of self-discovery and transformation. Rādhākrishnan, in his writings on the Upaniṣads, highlights the universal and practical application of such verses, connecting them to contemporary life and the human quest for meaning and fulfillment. This verse, in the context of Neo-Vedānta, invites the reader to engage in a process of self-inquiry, recognizing the universal principles that underlie human experience and striving for a more authentic and liberated existence.