atha rājā tu vijayād indra iva divi ramya-tām

rājā (king) tu (then) atha (thus) vijayād (from victory) indraḥ (Indra) iva (like) divi (in heaven) ramya-tām (rejoice)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, 'atha rājā tu vijayād indra iva divi ramya-tām', when interpreted through the lens of Advaita Vedānta, points to the ultimate reality of Brahman. Śaṅkarācārya, in his commentaries, often emphasizes the non-dual nature of reality, suggesting that the distinctions we perceive, such as the difference between king and Indra, or heaven and earth, are illusory. The phrase 'indra iva' (like Indra) hints at the similarity between the microcosm (the king) and the macrocosm (Indra), implying that the essence of both is the same, which is Brahman. This verse can be seen as a metaphor for the jīva (individual self) achieving mokṣa (liberation) and realizing its identity with Brahman, the ultimate reality, much like the king achieving victory and rejoicing like Indra in heaven. Thus, it underscores the Advaitic principle of brahman-ātman identity, where the ultimate goal is to realize that the self (ātman) is not different from the universal reality (Brahman).

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as a reflection of the relationship between the jīva (individual soul) and Īśvara (the personal God). Rāmānujācārya, for instance, would interpret 'vijayād' (having achieved victory) as the triumph of the soul over the bondage of karma and the realization of its true nature as a servant of God. The comparison of the king with Indra, who is considered a deity, signifies the soul's potential to achieve a divine status through devotion and service to Īśvara. The phrase 'divi ramya-tām' (in heaven, having rejoiced) can be seen as a reference to Vaikuṇṭha, the divine realm of Viṣṇu, where the liberated soul resides in bliss. This interpretation aligns with the Vaiṣṇava emphasis on bhakti (devotion) as the means to attain mokṣa, underscoring the personal relationship between the jīva and Īśvara, where the former seeks to please and serve the latter to achieve liberation.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures of Neo-Vedānta, would interpret this verse in a universal and practical light. According to them, 'atha rājā tu vijayād indra iva divi ramya-tām' symbolizes the human quest for perfection and the fulfillment of one's potential. The 'victory' achieved by the king is not just a military or political triumph but a spiritual one, where the individual overcomes their inner weaknesses and realizes their true potential. The phrase 'indra iva divi ramya-tām' suggests a state of bliss and perfection that can be achieved by anyone, regardless of their background, through self-effort and the realization of their inherent divinity. This interpretation aligns with Vivekānanda's emphasis on the potential divinity of man and Radhakrishnan's philosophical synthesis of Eastern and Western thought, highlighting the universal applicability of Vedāntic principles in achieving personal and societal harmony. It encourages individuals to strive for self-realization and to contribute positively to the world, much like the king who, having achieved victory, rejoices in the well-being of his kingdom.

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