Atha rājā tu nijaputra-viyogena śokamagnaḥ śava-dṛśair iva santāpitaḥ
“The king was then overwhelmed with grief due to the separation from his son, and tormented as if by the sight of a corpse.”
Structure
Atha rājā tu nijaputra-viyogena śokamagnaḥ śava-dṛśair iva santāpitaḥ
Atha (then) rājā (the king) tu (indeed) śoka-agnaḥ (engulfed in grief) santāpitaḥ (tormented) iva (like) śava-dṛśair (by seeing the dead body) nijaputra (of his own son) viyogena (by separation)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Atha | Atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tu | tu | indeclinable | — | indeed, surely |
| nijaputra-viyogena | nijaputra-viyogena | compound | tatpuruṣa · "nijaputra-viyoga ena" | due to separation from one's own son |
| śokamagnaḥ | śokamagnaḥ | compound | bahuvrīhi · "śokam agnaḥ" | overwhelmed with grief |
| śava-dṛśair | śava-dṛśair | compound | bahuvrīhi · "śava dṛśair" | like one who sees a corpse |
| iva | iva | indeclinable | — | like, as if |
| santāpitaḥ | santāpitaḥ | verb | √tāp · past participle · third | tormented, distressed |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the king's grief due to separation from his son illustrates the pain of ignorance, which arises from misidentifying the Self with the non-Self. According to Shankara, the ultimate reality, Brahman, is untouched by human suffering. The king's torment, like the sight of a corpse, symbolizes the fleeting nature of worldly attachments. This suffering can be transcended by realizing the identity of the individual self (ātman) with the universal Self (Brahman), as taught in the Upanishads. Shankara's commentary on the Brahmasutra (2.1.14) emphasizes that liberation from suffering comes from understanding the distinction between the Self and the non-Self, echoing the idea that the king's grief is a product of his inability to distinguish between the eternal Self and the ephemeral world. Through this verse, we are reminded that true liberation lies in recognizing the non-dual nature of reality, where the distinctions between subject and object, including the separation between the king and his son, are ultimately illusory.
Vaiṣṇava tradition (Rāmānujācārya): The Vaiṣṇava tradition, as exemplified by Rāmānujācārya, interprets this verse in the context of the loving relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). The king's grief over his son's departure mirrors the jīva's innate longing for union with Īśvara. Rāmānujācārya's commentary on the Bhagavad Gītā (Chapter 18, Verse 66) highlights the idea that just as the king is tormented by the separation from his son, the jīva is afflicted by the sense of separation from God. The solution, Rāmānujācārya would argue, lies in surrendering to God's will, recognizing that the jīva's true nature is to be in a loving relationship with Īśvara. This surrender leads to the realization that the separation is not absolute, for the jīva and Īśvara are connected through their inherent relationship of dependence and love. The king's emotional response, therefore, serves as a metaphor for the existential yearning of the human soul for divine communion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures in the Neo-Vedānta movement, would interpret this verse in light of its universal and practical application to human life. Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the importance of recognizing and transcending human suffering through self-realization. The king's grief, symbolized by the image of being tormented as if by the sight of a corpse, represents the profound sorrow that can arise from attachment to ephemeral things. Radhakrishnan, in his writings on the Upanishads, underscores the idea that true freedom from suffering comes from understanding the eternal and unchanging nature of the Self. This verse, therefore, invites us to reflect on our own attachments and the sources of our suffering, suggesting that by embracing a broader, more universal perspective, we can find solace and peace. Both Vivekānanda and Radhakrishnan would encourage us to apply the timeless wisdom of the Rāmāyaṇa to our contemporary lives, using the king's experience as a mirror to our own struggles with loss and separation, and as a reminder of the path to inner peace and liberation.