atha rājā tadā dṛṣṭvā putraṃ putravat satīṃ sutām
“Then, the king, having seen his son like a son, and his daughter-in-law like a daughter”
Structure
atha rājā tadā dṛṣṭvā putraṃ putra-vat satīm sutām
rājā (king) tadā (then) dṛṣṭvā (having seen) atha (thereafter) putraṃ (son) putra-vat (like a son) satīm (good, noble) sutām (daughter)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tadā | tadā | indeclinable | — | then |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| putraṃ | putraṃ | noun | accusative · singular · masculine | son |
| putra-vat | putra-vat | compound | karmadhāraya · "putra iva" | like a son |
| satīm | satīm | noun | accusative · singular · feminine | wife |
| sutām | sutām | noun | accusative · singular · feminine | daughter |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse from the Rāmāyaṇa, the king's perception of his son and daughter-in-law as his own children underscores the non-dual nature of reality. According to Śaṅkara, the ultimate reality, Brahman, is the only truth, and all distinctions, including those between family relationships, are illusory (māyā). The king's affection towards his son and daughter-in-law as if they were his own offspring illustrates the potential for realizing this unity. Śaṅkara's commentary on the Brahma Sūtras (BS 1.1.5) highlights the importance of understanding the absolute identity between the individual self (ātman) and the universal self (Brahman), a concept that this familial scenario symbolically represents. By seeing beyond superficial relationships, one can grasp the deeper, unified reality that underlies all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse illustrates the loving relationship between the jīva (individual soul) and Īśvara (the Supreme Lord), as exemplified by the king's affection for his son and daughter-in-law. Rāmānujācārya would interpret this as a reflection of the Lord's love for all beings, emphasizing the concept of Viśiṣṭādvaita (qualified non-dualism), where the individual souls and the Supreme Lord are distinct yet intimately connected. In his Śrī Bhāṣya (SB 1.1.1), Rāmānujācārya discusses the importance of recognizing the dependent yet real nature of the jīva in relation to Īśvara, much like the king's familial love acknowledges the unique identities of his son and daughter-in-law within the context of their relationship to him. This understanding fosters a devotional attitude towards the Supreme, recognizing His love and care for all creation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would view this verse as an exemplification of the universal principles of love and unity that underlie human relationships. He emphasized the practical application of Vedāntic principles in everyday life, encouraging individuals to see the divine in all beings. In his lecture 'The Absolute and Manifestation' (Complete Works, Vol. 2), Vivekānanda discusses how the Absolute (Brahman) manifests in the relative world, including in human relationships. This verse's depiction of familial love can be seen as a manifestation of that universal love, teaching us to treat all with the same affection and respect as we would our closest family members. By recognizing this unity, we can foster a more compassionate and harmonious society, reflecting the ideals of Vedānta in modern life.