tataḥ śatagatho rājā vṛkṣāyur api cāgraḥ
“Then king Shata-gatho and Vriksha-ayu also went ahead.”
Structure
tataḥ śatagatho rājā vṛkṣāyur api cāgraḥ
tataḥ (then) śatagatho (Shata-gatho) rājā (the king) vṛkṣāyur (Vrikshayur) api (also) cāgraḥ (in front)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śatagatho | śatagatho | noun | nominative · singular · masculine | one who has gone a hundred times |
| rājā | rājā | noun | nominative · singular · masculine | king |
| vṛkṣāyur | vṛkṣāyur | noun | nominative · singular · masculine | of the age of a tree |
| api | api | indeclinable | — | also, even |
| cāgraḥ | cāgraḥ | compound | dvandva · "ca + agrāḥ" | and foremost, and best |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tataḥ śatagatho rājā vṛkṣāyur api cāgraḥ, upon first glance seems to merely describe the actions of kings Shata-gatho and Vriksha-ayu. However, upon a deeper, non-dual reading, it can be seen as an illustration of the ultimate reality, Brahman, manifesting through various names and forms. Śaṅkarācārya, in his commentary on the Brahmasūtra, emphasizes the importance of understanding the distinctions between the ultimate reality and the world of names and forms. In the context of this verse, the progression of the kings can symbolize the journey of the individual self (ātman) towards realizing its true nature as one with Brahman. The fact that they 'went ahead' can be metaphorically interpreted as the transcendence of the limited self, culminating in the realization of the nondual truth. This interpretation aligns with Śaṅkarācārya's emphasis on the direct experience of Brahman-ātman identity, beyond the realm of duality and transactional reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The mention of King Shata-gatho and Vriksha-ayu in this verse offers a devotional reading, highlighting the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Gītā, discusses the concept of 'prapatti' or surrender, where the individual surrenders to the will of the Lord, akin to the loyalty and duty bound actions of these kings. The fact that they are mentioned as going ahead can signify the path of devotion (bhakti-mārga) where the jīva, through dedicated service and surrender, progresses towards union with Īśvara. Madhvācārya, emphasizing the dualistic aspect of the jīva-Īśvara relationship, might view this verse as an illustration of the devotee's eagerness to follow the path laid down by the Lord, symbolized by the kings' forward movement. Thus, this verse supports the Vaiṣṇava emphasis on devotion as a means to achieve spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedantic principles in everyday life. Viewing this verse through his lens, the actions of King Shata-gatho and Vriksha-ayu can be seen as symbolic of human striving and progress. The fact that they 'went ahead' signifies the forward-moving nature of human existence, always seeking to advance and improve. This aligns with Vivekānanda's exhortation to his followers to be active participants in life, to strive for excellence, and to cultivate strength of character, as these are the qualities that lead to true fulfillment and liberation. S. Radhakrishnan, in a similar vein, would likely interpret this verse as indicative of the dynamic interplay between the individual and society, where progress (going ahead) is a collective effort, necessitating cooperation, mutual respect, and a shared vision for the betterment of humanity. Thus, this verse connects to contemporary life by highlighting the importance of progressive action and collective advancement.