Athā rājā tu vijayād Indro nāmābiviśrutaḥ.
“Then the king, famous for his victory, was named Indra.”
Structure
Athā rājā tu vijayād Indraḥ nāma abiviśrutaḥ
Athā (then) rājā (the king) Indraḥ (named Indra) tu (indeed) vijayād (from victory) nāma (by name) abiviśrutaḥ (became famous)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Athā | Athā | indeclinable | — | Then, thereafter |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tu | tu | indeclinable | — | indeed, surely |
| vijayād | vijayād | noun | ablative · singular · masculine | from victory |
| Indraḥ | Indraḥ | noun | nominative · singular · masculine | Indra |
| nāma | nāma | indeclinable | — | by name |
| abiviśrutaḥ | abiviśrutaḥ | verb | √śru · past participle · third | celebrated, famed |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, stating the king was named Indra, hints at the non-dual nature of reality. Shankara, in his commentary on the Brahma Sutras, notes that names and forms are mere conventions, and the ultimate reality, Brahman, transcends these distinctions. Here, 'Indra' symbolizes the king's role as a ruler, much like Indra, the king of the gods. This emphasizes the brahman-ātman identity, where the individual self (ātman) is ultimately the same as the universal reality (Brahman). The naming of the king as Indra serves as a reminder of this unity, stripping away the illusion of separate existence and pointing towards the non-dual essence. This interpretation is in line with Shankara's reasoning in his commentary on the Taittiriya Upanishad, where he discusses the oneness of the Self with Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition views this verse as an opportunity to reflect on the relationship between the jīva (the individual soul) and Īśvara (the Supreme Lord). Ramanuja, in his Sri Bhashya, comments that the naming of the king as Indra signifies the dependence of all beings on the divine. The king's fame and victory are not his own, but rather a manifestation of the divine grace. This underscores the devotional aspect, where the jīva recognizes its inherent subservience to Īśvara and seeks to align itself with the divine will. The verse, therefore, serves as a reminder of the importance of bhakti (devotion) and prapatti (surrender) in achieving spiritual liberation. Madhva, in his commentary on the Bhagavad Gita, further elaborates on this theme, highlighting the distinction between the jīva and Īśvara, while emphasizing the jīva's total dependence on Īśvara for liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, in the context of modern life, offers a profound message on the nature of identity and success. Swami Vivekananda, in his lectures on the Bhagavad Gita, notes that true victory and fulfillment come not from external accomplishments, but from realizing one's true nature. The naming of the king as Indra symbolizes the aspirant's journey towards self-discovery and the realization of their divine potential. This verse encourages individuals to look beyond external validation and instead, focus on cultivating inner strength, wisdom, and compassion. As Radhakrishnan notes in his book 'The Bhagavadgītā', the struggle for self-realization is a universal and timeless quest, relevant to all individuals regardless of their background or circumstances. By embracing this universal message, one can find practical application in contemporary life, leading to a more meaningful and fulfilling existence.