atha rājā janayatāṃ sutaṃ dṛṣṭvā putra-vatsalaḥ
“Then, being fond of his son, the king saw his son begetting children.”
Structure
atha rājā janayatām sutaṃ dṛṣṭvā putra-vatsalaḥ
rājā (king) atha (then) dṛṣṭvā (having seen) janayatām (of those who give birth) sutaṃ (son) putra-vatsalaḥ (fond of sons)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| janayatām | janayatām | verb | √jan · liṅ-optative · third | may he beget, may he produce |
| sutaṃ | sutaṃ | noun | accusative · singular · masculine | son |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| putra-vatsalaḥ | putra-vatsalaḥ | compound | karmadhāraya · "putra-vatsalaḥ = putra-vatsala" | fond of his son, attached to his son |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the fondness of the king towards his son represents the natural love that exists between the individual self (jīva) and the ultimate reality (Brahman). According to Shankara, this verse points towards the understanding that the love and affection a parent has for their child is but a limited reflection of the all-encompassing love that Brahman has for all beings. In his commentary on the Brahma Sutras, Shankara explains that the individual self's perception of separation from Brahman is a result of ignorance (avidyā), and verses like these remind us of the inherent non-dual nature of reality. By recognizing the king's love for his son as a metaphor for the universal love of Brahman, we are guided towards the realization of the identity of the individual self with the ultimate reality, thereby transcending the limitations of the mundane world.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse from the Rāmāyaṇa highlights the loving relationship between a father and son, mirroring the devotional relationship between the jīva (individual self) and Īśvara (the personal deity). Rāmānujācārya, in his commentary on the Gītā, emphasizes the importance of recognizing the dependent nature of the jīva on Īśvara, much like the son's dependence on his father. The verse indicates that just as the king rejoices in his son's progeny, Īśvara delights in the devotion and love of the jīva. This loving interaction is central to the Vaiṣṇava understanding of the universe, where the mutual affection between the divine and the individual soul forms the basis of spiritual growth and ultimate liberation. The verse thus encourages a deepening of one's personal relationship with the divine, reflecting the Vaiṣṇava emphasis on bhakti (devotion) as the path to mokṣa (liberation).
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often spoke about the universal applications of ancient Indian scriptures, including the importance of familial love and duty as depicted in this verse. He would interpret the king's joy in his son's children as symbolic of the broader human quest for continuity and legacy, reflecting our inherent desire to transcend our individual limitations. In his lectures, Vivekānanda emphasized the importance of recognizing and serving the divine in every being, suggesting that our relationships with family and community are opportunities to practice this universal love. Similarly, S. Radhakrishnan, in his writings, highlighted the value of balancing the personal with the universal, noting that verses like these remind us of our interconnectedness and the responsibilities that come with it. Thus, this verse encourages us to approach our personal and familial relationships with a sense of reverence and service, recognizing the potential for spiritual growth and contribution to the greater good in all our interactions.