atha rājā jagāma cakrī vadhanihatya mithilāyām
“Then the king, having killed the crow, went to Mithilā.”
Structure
atha rājā jagāma cakrī vadhani hatya mithilāyām
atha (then) rājā (the king) mithilāyām (in Mithilā) cakrī (having taken) vadhani (the bow) hatya (having killed) jagāma (went)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, therefore |
| rājā | rājā | noun | nominative · singular · masculine | king |
| jagāma | jagāma | verb | √gam · laṭ-past · third | went |
| cakrī | cakrī | noun | accusative · singular · masculine | discus, wheel |
| vadhani | vadhani | noun | locative · singular · masculine | on the discus |
| hatya | hatya | verb | √han · laṭ-participle · third | having killed |
| mithilāyām | mithilāyām | noun | locative · singular · feminine | in Mithilā |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, atha rājā jagāma cakrī vadhanihatya mithilāyām, on the surface level describes King Janaka's actions after killing a crow. However, delving deeper, Śaṅkarācārya's commentary in the Brahma Sūtra Bhāṣya (1.1.5) emphasizes the non-dual nature of ultimate reality, suggesting that all actions, including those of the king, are ultimately a manifestation of the unified brahman. While Śaṅkarācārya doesn't directly comment on this verse, his reasoning on the identity of brahman and ātman (as seen in the Taittirīya Upaniṣad 2.1.1) implies that the king's journey to Mithilā, symbolizing his engagement with the world, is also a part of this unified reality. Thus, this verse points to the ultimate reality where distinctions between the self and the world dissolve, underscoring the brahman-ātman identity. In this context, the killing of the crow and the journey to Mithilā are not just physical actions but represent the king's (and by extension, the individual's) journey towards understanding this non-dual truth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, this verse offers insights into the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his Śrī Bhāṣya (2.2.42), discusses the concept of prapatti, or complete surrender to the Lord, as a means to achieve liberation. The king's action of killing the crow can be seen as a metaphor for the jīva's struggle against the forces of ignorance and evil, with the crow symbolizing these forces. The subsequent journey to Mithilā represents the jīva's path towards realizing its true nature and its relationship with Īśvara, facilitated by devotion and surrender. This reading emphasizes the personal aspect of the divine and the dependency of the jīva on Īśvara's grace for liberation, aligning with Rāmānujācārya's visiṣṭādvaita philosophy.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on 'The Complete Works of Swami Vivekananda', emphasizes the universal application of Vedāntic principles in everyday life, suggesting that the ultimate goal of life is to realize one's true self. This verse, through its depiction of the king's actions, can be interpreted as a call to practical action and self-reflection. The act of killing the crow can symbolize the overcoming of personal weaknesses or vices, while the journey to Mithilā signifies the path towards self-realization and service to others. Vivekānanda would likely see the king's journey as emblematic of the individual's journey towards realizing their potential and contributing positively to society, underscoring the importance of self-improvement and service. This reading aligns with Vivekānanda's stress on the practical application of spiritual principles in daily life, encouraging individuals to strive for personal growth and social welfare.