atha rājā tada dṛṣṭvā putraṁ putra-vatsalaḥ.
“The king then, being very fond of his son, having seen 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, well |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tada | tada | indeclinable | — | then, at that time |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen, seeing |
| putraṁ | putraṁ | noun | accusative · singular · masculine | son |
| putra-vatsalaḥ | putra-vatsalaḥ | compound | bahuvrīhi · "putra-vatsalaḥ = putra-vatsala" | fond of his son |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa presents an interesting case for non-dual interpretation. The king's affection for his son illustrates the natural, unconditioned love that underlies all relationships, mirroring the ultimate reality of Brahman. According to Shankara, such emotions, when understood in their pure form, point towards the identity of the individual self (ātman) with the universal self (Brahman). In his commentary on the Brahma Sutras, Shankara notes that the ultimate truth is beyond all distinctions, including those of lover and beloved. Thus, the king's love for his son, in its essence, reflects the unconditional and all-encompassing nature of Brahman, hinting at the non-dual truth where all distinctions, including the subject-object duality, are transcended. This interpretation underscores the Advaitic view that the world of distinctions is a manifestation of the one, unchanging reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava perspective on this verse focuses on the devotional aspect of the king's love for his son, seeing it as a metaphor for the loving relationship between the devotee (jīva) and the Lord (Īśvara). Rāmānujācārya, in his commentary on the Gītā, emphasizes the importance of bhakti, or devotion, in understanding the relationship between the individual and the divine. The verse illustrates the paternal affection of the king, which can be seen as analogous to God's love for all beings. This reading highlights the Vaiṣṇava doctrine of Viśiṣṭādvaita, where the distinction between the individual self and God is real but always within the context of a loving, dependent relationship. Madhvācārya, representing the Dvaita school, might view the king's love as an example of the real, existential dependence of all beings on God, emphasizing the dualistic distinction between the Lord and his devotees.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, a proponent of Neo-Vedānta, would likely interpret this verse in the context of the universal and practical applications of spiritual principles. The king's love for his son represents the universal principle of love and compassion that underlies all human relationships. Vivekananda, in his lectures and writings, often emphasized the importance of recognizing and cultivating this universal love as a means to achieve personal transformation and social harmony. Similarly, S. Radhakrishnan, in his philosophical works, discusses the significance of emotions and personal relationships in understanding the human condition and the path to spiritual fulfillment. This verse, from a Neo-Vedāntic perspective, encourages the reader to reflect on the nature of love and its role in shaping human experience, pointing towards a more compassionate and inclusive understanding of the world. It underscores the importance of empathy, selflessness, and unconditional love in contemporary life, aligning with the principles of universal brotherhood and the inherent dignity of all human beings.