atha rājā janakaḥ śrutvā mithilāṃ priyayā gatā .
“Then having heard, King Janaka went to Mithilā with his beloved.”
Structure
atha rājā janakaḥ śrutvā mithilām priyayā gatā
atha (then) rājā (king) janakaḥ (Janaka) śrutvā (having heard) priyayā (by his dear wife) mithilām (to Mithilā) gatā (went)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| janakaḥ | janakaḥ | noun | nominative · singular · masculine | Janaka, a proper noun (name of a king) |
| śrutvā | śrutvā | indeclinable | — | having heard |
| mithilāṃ | mithilāṃ | noun | accusative · singular · feminine | Mithilā (name of a city) |
| priyayā | priyayā | noun | instrumental · singular · feminine | by his beloved (queen) |
| gatā | gatā | verb | √gam · past participle · third | went |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the phrase 'śrutvā mithilāṃ priyayā gatā' hints at the journey of the individual self towards the realization of its true nature. According to Shankara, the 'śrutvā' or hearing, symbolizes the process of acquiring knowledge that leads to self-realization. This knowledge is not limited to worldly matters but encompasses the understanding of the ultimate reality, Brahman. The move towards Mithilā with the beloved signifies the union of the individual self (jīva) with the ultimate reality (Brahman), facilitated by the acquisition of this knowledge. Shankara's commentary on the Taittiriya Upanishad (2.1.1) where he discusses the importance of hearing and reflection in understanding the self, is relevant here. This verse, in the context of Advaita Vedānta, thus points to the non-dual (advaita) nature of reality, where the distinction between the individual self and the ultimate reality is transcended.
Vaiṣṇava tradition (Rāmānujācārya): This verse holds special significance within the Vaiṣṇava tradition as it describes King Janaka's movement towards Mithilā, which can be seen as a metaphor for the soul's journey towards its divine destination. Rāmānujācārya, a key figure in the Vaiṣṇava tradition, would interpret 'mithilāṃ priyayā gatā' as symbolizing the loving relationship between the jīva (individual self) and Īśvara (the personal God). The phrase suggests that just as King Janaka moves towards his beloved, the jīva, with the grace of Īśvara, moves towards its ultimate abode, experiencing love and devotion. This interpretation is in line with Rāmānujācārya's concept of 'prapatti' or surrender, where the individual self surrenders to God out of love, seeking refuge and solace. The movement towards Mithilā, therefore, signifies the soul's prapatti, its devotional journey towards union with God.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a proponent of Neo-Vedānta, would interpret this verse in the context of practical Vedānta, emphasizing its relevance to contemporary life. The journey of King Janaka to Mithilā with his beloved can be seen as a metaphor for the harmonious integration of the individual's personal and spiritual life. Vivekānanda, in his lectures, often emphasized the importance of balancing the external and internal aspects of life, citing the need for individuals to pursue their worldly duties with a sense of detachment and awareness of their higher self. Similarly, S. Rādhākrishnan would view this verse as symbolizing the pursuit of knowledge and wisdom in everyday life, where the 'priyayā' or beloved, represents the pursuit of one's true nature and purpose. This interpretation underscores the universal and practical application of the verse, highlighting the importance of integrating spiritual awareness into daily life and relationships, thereby fostering a more meaningful and fulfilling existence.