atha rājā tad ajānān kṛtavairī yaḥ pitā naḥ
“Then the king, not knowing that he was our father, became our enemy.”
Structure
atha rājā tad ajānān kṛta-vairī yaḥ pitā naḥ
rājā (king) atha (now) ajānān (not knowing) tad (that) kṛta-vairī (made enemy) yaḥ (who) pitā (father) naḥ (our)...
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 · singular · neuter | that |
| ajānān | ajānān | noun | accusative · plural · masculine | enemies |
| kṛta- | kṛta- | compound | bahuvrīhi · "kṛta-vairin" | who has made |
| vairī | vairī | noun | nominative · singular · masculine | enemy |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| pitā | pitā | noun | nominative · singular · masculine | father |
| naḥ | naḥ | pronoun | dative · plural · masculine | to us, our |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the king's ignorance of his true relation to his sons serves as a metaphor for the individual self's (jīva) ignorance of its true nature as Brahman. Shankara's commentary on the Brahma Sutras (particularly 1.1.5) highlights the concept of avidyā, or ignorance, which veils the true identity of the self. This verse illustrates how such ignorance leads to a misplaced sense of separation and enmity, much like the king's misplaced hostility towards his own sons. The non-dual reading of this verse underscores the importance of realizing the identity of the individual self with the ultimate reality (Brahman) to overcome such ignorance and the suffering it entails. By recognizing this unity, one can transcend the delusions of separation and hostility, realizing the true, unchanging self that underlies all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse speaks to the complex interplay between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā (especially 7.18-22), emphasizes the doctrine of viśiṣṭādvaita, which posits a qualified non-dualism where the jīva and Īśvara are distinct yet inseparable. The king's failure to recognize his sons as his own kin illustrates the fundamental problem of ignorance (avidyā) in the Vaiṣṇava tradition, which separates the jīva from its true Lord and thus from its true self. Through devotion (bhakti) and the grace of Īśvara, the jīva can come to realize its true relationship with the Lord, just as the king might come to recognize his sons, thereby ending the state of enmity and separation. This verse, thus, highlights the path of devotion as a means to overcome ignorance and restore the rightful relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures on the essence of Vedanta, often emphasized the universal principles underlying all existence. This verse from the Rāmāyaṇa can be seen as an allegory for the human condition, where ignorance of our true nature and our interconnectedness with all beings leads to conflict and suffering. Vivekananda, in his speech 'The Real and the Apparent Man' (Complete Works, Vol. 2), talks about how the apparent man, driven by ignorance and ego, creates divisions and strife, while the real man, understanding his true nature, sees the oneness of all existence. This verse suggests that recognizing our true relationships, whether familial, social, or spiritual, is crucial for overcoming the barriers that separate us and for realizing our common humanity. In contemporary life, this message resonates strongly, encouraging us to look beyond superficial differences and to cultivate a deeper understanding and empathy for all beings, recognizing the inherent unity that underlies our diverse existence.