atha rājā tadā dṛṣṭvā putraṁ putravatāṁ varam
“Then, the king, having seen his son, the best among those having sons”
Structure
atha rājā tadā dṛṣṭvā putraṁ putravatāṁ varam
rājā (king) tadā (then) dṛṣṭvā (having seen) atha (then) putraṁ (son) putravatāṁ (of those having sons) varam (the best)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | the king |
| tadā | tadā | indeclinable | — | then |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| putraṁ | putraṁ | noun | accusative · singular · masculine | son |
| putravatāṁ | putravatāṁ | noun | genitive · plural · masculine | of those having sons |
| varam | varam | noun | accusative · singular · masculine | best, excellent one |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In the context of this verse, the king's realization of his son as the best among those having sons can be seen as a metaphor for the individual self (jīva) recognizing its true nature as the ultimate reality (Brahman). Śaṅkarācārya, in his commentary on the Brahma Sutras, emphasizes the importance of understanding the non-dual nature of reality. Although he does not directly comment on this verse, his reasoning on the nature of the self and the ultimate reality can be applied here. The verse suggests that just as the king sees his son as the best, the individual should strive to see the divine within themselves, ultimately leading to the realization of the identity of the individual self with the universal self (Brahman). This interpretation is in line with Śaṅkarācārya's notion of 'tat tvam asi' (thou art that), where the individual self is ultimately the same as the universal self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an illustration of the loving relationship between the Lord (Īśvara) and the individual soul (jīva). Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of bhakti (devotion) in realizing one's true nature and one's relationship with the divine. In the context of this verse, the king's love and pride for his son can be seen as a reflection of the Lord's love for the individual soul. The verse highlights the importance of recognizing and revering the divine within oneself and in others, which is a central theme in Vaiṣṇava tradition. Madhvācārya, on the other hand, might interpret this verse as emphasizing the distinction between the Lord and the individual soul, while still acknowledging the loving relationship between them.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Upaniṣads, emphasizes the importance of self-realization and the recognition of the divine within oneself. This verse, in the context of modern life, can be seen as a reminder of the importance of self-discovery and the pursuit of one's true potential. The king's recognition of his son as the best among those having sons can be seen as a metaphor for the individual's journey of self-discovery and the realization of their own unique strengths and abilities. S. Rādhākrishnan, in his writings on the philosophy of the Upaniṣads, highlights the importance of the universal and practical application of these ancient texts. This verse, in particular, can be seen as a call to recognize and cultivate the divine within oneself, leading to a more fulfilling and meaningful life.