atha rājā tāṃs tribhir etaiḥ saha devaratham anucintayat.
“Then the king thought about them along with his brother Bharata.”
Structure
atha rājā tāṃs tribhir etaiḥ saha devaratham anucintayat
atha (then) rājā (king) tāṃs (those) tribhir (three) etaiḥ (with these) saha (together) devaratham (son) anucintayat (thought about)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tāṃs | tāṃs | pronoun | accusative · plural · masculine | those (men) |
| tribhir | tribhir | noun | instrumental · plural · masculine | three (men) |
| etaiḥ | etaiḥ | pronoun | instrumental · plural · masculine | these |
| saha | saha | indeclinable | — | with |
| devaratham | devaratham | noun | accusative · singular · masculine | Devaratha ( Lakṣmaṇa ) |
| anucintayat | anucintayat | verb | √cint · laṭ · third | he thinks about, reflects on |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa highlights the king's introspection in the company of his brothers, particularly Bharata. Shankara's non-dualistic approach would interpret 'devaratham anucintayat' as the king's contemplation on the divine chariot (devaratha), symbolizing the journey of the self towards the ultimate reality, Brahman. The use of 'anucintayat' suggests a deep, deliberate thought, implying the king's quest for self-realization. This introspection, in Shankara's view, would lead to the understanding of the identity of the individual self (ātman) with the universal self (Brahman), illustrating the fundamental principle of Advaita Vedanta. The presence of 'tribhir etaiḥ saha' (along with these three) could be seen as symbolic of the three states of consciousness (waking, dreaming, and deep sleep) that the seeker must traverse to realize the non-dual truth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an exemplification of the devotion and duty (dharma) that binds the jīva (individual soul) to Īśvara (the Supreme Lord). Rāmānujācārya might interpret 'devaratham anucintayat' as the king's meditation on the divine will, recognizing his role as a servant of the divine. The king's contemplation, in this context, is not merely an intellectual exercise but a devotional act, surrendering his thoughts and actions to the divine plan. This surrender is quintessential in Vaiṣṇava philosophy, where the jīva seeks to align its will with that of Īśvara, leading to a life of bhakti (devotion) and ultimately, liberation. Madhvācārya, on the other hand, might emphasize the dualistic aspect, highlighting the distinction between the individual self and the Supreme Lord, yet underscoring the importance of devotion as a means to bridge this gap.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern perspective, this verse can be seen as a call to introspection and self-awareness, values that are universally relevant. Swami Vivekānanda would likely emphasis the importance of 'anucintayat' as a process of self-reflection, urging individuals to look within themselves to find the divine. This introspection is not limited to spiritual pursuits but is essential for personal growth and understanding one's place in the world. Vivekānanda's idea of 'each for himself and for all' could be linked to the king's consideration of his duties and responsibilities in relation to his brothers and kingdom, symbolizing a broader harmony between individual aspirations and collective well-being. Similarly, S. Radhakrishnan might view this verse as an illustration of the human quest for meaning and the pursuit of higher values, where the 'devaratham' represents the ideal to which humanity should strive, encompassing both spiritual and moral development.