tasya vacanād rājā tuṣyāmāsa gadā-dharaḥ
“The king wearing the garland of a club, was delighted by his words.”
Structure
tasya vacanāt rājā tuṣyāmāsa gadā-dharaḥ
rājā (king) gadā-dharaḥ (the one with the mace) tasya (his) vacanāt (from the words) tuṣyāmāsa (became pleased)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tasya | tasya | pronoun | genitive · singular · masculine | |
| vacanāt | vacanāt | noun | ablative · singular · masculine | |
| rājā | rājā | noun | nominative · singular · masculine | |
| tuṣyāmāsa | tuṣyāmāsa | verb | √tuṣ · āsa- optative or āpastambha- aorist ( pseudo-) · third | |
| gādā-dharaḥ | gādā-dharaḥ | compound | bahuvrīhi · "gādāṃ dhārayati" | He who holds a staff or club |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the non-dual nature of reality, where the king, symbolizing the individual self, is delighted by the words of wisdom. According to Shankara, the king's delight is a result of understanding the ultimate reality, Brahman, which is beyond duality. In his commentary on the Brahma Sutras, Shankara explains that the individual self, upon realizing its true nature, becomes one with Brahman, much like the king, who, wearing the garland of a club, is reminded of his true identity. This verse points to the identity of Brahman and Ātman, where the individual self, upon realization, becomes one with the ultimate reality. The use of the word 'gadā-dharaḥ' (wearing the garland of a club) signifies the king's association with the divine, highlighting the non-dual nature of reality. Shankara's reasoning on this verse emphasizes the importance of self-inquiry and the realization of one's true nature, leading to the understanding of the ultimate reality, Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In this verse, the king's delight is a result of his devotion to the divine. According to Ramanuja, the king's wearing of the garland of a club symbolizes his surrender to the divine will. The verse highlights the relationship between the jīva (individual self) and Īśvara (the Lord), where the jīva, through devotion and surrender, attains a state of delight and bliss. Madhva, on the other hand, interprets the verse as a manifestation of the Lord's grace, where the king, upon receiving divine guidance, is filled with joy and devotion. The verse emphasizes the importance of bhakti (devotion) and prapatti (surrender) in achieving a state of union with the divine. The Vaiṣṇava tradition views this verse as a beautiful expression of the devotee's love and surrender to the Lord, highlighting the personal relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a universal and practical application, as it highlights the importance of wisdom and self-awareness in achieving a state of delight and fulfillment. According to Vivekananda, the king's delight is a result of his understanding of the ultimate reality, which is beyond the limitations of the individual self. In his lecture on 'The Real Nature of the Soul', Vivekananda explains that the individual self, upon realizing its true nature, becomes one with the ultimate reality, leading to a state of bliss and delight. Radhakrishnan, on the other hand, views this verse as a manifestation of the human quest for meaning and purpose. The verse emphasizes the importance of self-inquiry and the pursuit of wisdom in achieving a state of fulfillment and happiness. In contemporary life, this verse can be applied to the pursuit of personal growth and self-awareness, where individuals, through wisdom and self-reflection, can achieve a state of delight and fulfillment, much like the king in the verse.