atha rājā tada dṛṣṭvā putraṁ putra-vatsalaḥ.
“Then, the king, being very affectionate to his son, saw him.”
Structure
atha rājā tada dṛṣṭvā putraṁ putra-vatsalaḥ
rājā (king) tada (then) dṛṣṭvā (having seen) putra-vatsalaḥ (fond of his son) putraṁ (son) atha (then)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tada | tada | indeclinable | — | then |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| putraṁ | putraṁ | noun | accusative · singular · masculine | son |
| putra-vatsalaḥ | putra-vatsalaḥ | compound | bahuvrīhi · "putra-vatsalaḥ = putra-vatsalatāṁ yah gacchati (one who has affection for his son)" | fond of his son |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the king's affection towards his son is emblematic of the ultimate reality, Brahman, and its relationship with the individual self, Ātman. Shankara, in his commentary on the Brahmasūtra, emphasizes the non-dual nature of reality, where the distinctions between the individual and the ultimate are illusory. The king's affection, thus, symbolizes the intrinsic connection between Brahman and Ātman, highlighting their essential oneness. This verse, through the allegory of paternal love, points towards the realization of the Brahman-Ātman identity, encouraging the seeker to transcend worldly attachments and realize the non-dual truth. As Shankara notes, the knowledge of this identity liberates one from the cycle of birth and death, illustrating the profound spiritual significance embedded in the narrative of the Rāmāyaṇa.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is particularly significant in the Vaiṣṇava tradition as it underscores the loving relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his interpretation, would likely emphasize the bhakti aspect, where the king's love for his son parallels the devotee's love for God and God's love for the devotee. The paternal affection depicted here is a metaphor for the divine love that Īśvara has for all beings, encouraging a relationship of surrender and devotion. Madhvācārya, on the other hand, might highlight the distinction between the king (representing Īśvara) and the son (symbolizing the jīva), emphasizing the real difference between God and the individual soul, yet also the profound love and care that Īśvara has for the jīva, as exemplified by the king's affection for his son.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely interpret this verse in the context of the universal principles of love and compassion. He might argue that the king's affection for his son represents the inherent capacity for love and selflessness that lies within every human being, reflecting the divine spark within us. This capacity, when cultivated and expanded, can lead to a sense of oneness with all existence, fostering empathy, understanding, and harmony among individuals. S. Radhakrishnan, with his emphasis on the practical application of philosophical principles, might view this verse as an illustration of the importance of nurturing love and compassion in our personal and social lives. He could argue that recognizing and cultivating such qualities is essential for building a more harmonious and just society, where individuals can thrive and realize their full potential, reflecting the ideals of universal love and service that underpin the narrative of the Rāmāyaṇa.