tataḥ pravṛtto janayatpituṛṇāṃ sa pitā nṛpaḥ
“Then, he who was the father, that king, having taken birth, produced his ancestors”
Structure
tataḥ pravṛtto janayati pitṛṇāṃ sa pitā nṛpaḥ
sa nṛpaḥ pitā tataḥ pravṛtto pitṛṇāṃ janayati
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| pravṛtto | pravṛtto | verb | √vṛt · past participle · third | having turned or moved towards |
| janayati | janayati | verb | √jan · present · third | he begets |
| pitṛṇāṃ | pitṛṇāṃ | noun | genitive · plural · masculine | of the fathers or ancestors |
| sa | sa | pronoun | nominative · singular · masculine | he |
| pitā | pitā | noun | nominative · singular · masculine | father |
| nṛpaḥ | nṛpaḥ | noun | nominative · singular · masculine | king |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'tataḥ pravṛtto janayatpituṛṇāṃ sa pitā nṛpaḥ,' presents an intriguing paradox that can be reconciled through the non-dual lens of Advaita Vedanta. Shankara's interpretation would likely emphasize the illusory nature of time and causality, suggesting that the king's birth and his production of ancestors are not sequential events but interconnected aspects of a single, timeless reality. This reading underscores the ultimate identity of Brahman and Ātman, where all distinctions, including those of time and space, dissolve. In his commentary on the Brahma Sutras, Shankara discusses the concept of 'ajāti-vāda,' or the doctrine of non-origination, which resonates with this verse's theme of cyclical time and the non-dual essence of existence. By considering the king's role as both father and descendant, one is led to contemplate the eternal, unchanging essence that underlies all apparent duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse would focus on the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya might view the king's production of his ancestors as an allegory for the dependence of all beings on the divine will. The king, symbolizing the jīva, can only act and produce effects because of the enabling power of Īśvara. This perspective highlights the doctrine of 'prapatti,' or surrender, where the jīva acknowledges its total dependence on the Lord and seeks refuge in Him. Madhvācārya, with his emphasis on 'bheda-abheda,' or the simultaneous difference and non-difference between the individual soul and God, might see this verse as illustrating how the Lord, through His grace, enables the jīva to fulfill its role within the divine plan, thereby affirming both the distinction and the inseparability of the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the nature of time, causality, and the human condition, which can be applied to contemporary life. Swami Vivekānanda, in his lectures on the cycle of birth and death, might interpret the king's story as a metaphor for the eternal cycle of samsāra, where every ending marks a new beginning. He would likely emphasize the importance of understanding and transcending this cycle to achieve spiritual liberation. Sarvepalli Radhakrishnan, with his focus on the universal and the practical application of Vedantic principles, might view this verse as an invitation to introspection on our own place within the broader tapestry of existence. By contemplating the interconnectedness of all beings across time, as symbolized by the king and his ancestors, one can cultivate a sense of responsibility, compassion, and unity, which are essential for navigating the complexities of modern life and promoting a more harmonious global community.