tato rāghavaputrasya mithilāṃ praviveśa tada
“Then he entered Mithilā, the city of the king Janaka, then.”
Structure
tato rāghavaputrasya mithilāṃ praviveśa tada
tada tato rāghavaputrasya mithilāṃ praviveśa
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| rāghavaputrasya | rāghavaputrasya | compound | tatpuruṣa · "rāghavaputrasya = rāghavasya putraḥ" | of the son of Raghu |
| mithilāṃ | mithilāṃ | noun | accusative · singular · feminine | Mithilā |
| praviveśa | praviveśa | verb | √viś · past · third | he entered |
| tada | tada | indeclinable | — | then |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tato rāghavaputrasya mithilāṃ praviveśa tada, offers a profound insight into the non-dual nature of reality. As Shankara explains in his commentary on the Brahmasūtra (1.1.5), the ultimate reality, Brahman, is beyond human comprehension. The entrance of Rāma into Mithilā symbolizes the entrance of the individual self (jīva) into the realm of the absolute (Brahman). Here, Rāma, as the embodiment of the supreme Self, enters Mithilā, which represents the finite world, thereby illustrating the all-pervading nature of the ultimate reality. This verse, in Shankara's view, underscores the idea that the distinctions between the individual self and the absolute are merely apparent, and that the true nature of reality is one, unchanging, and all-encompassing. The union of Rāma with Sītā, which is facilitated by his entry into Mithilā, can be seen as a metaphor for the brahman-ātman identity, where the individual self (jīva) ultimately merges with the absolute (Brahman).
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The entrance of Rāma into Mithilā, as described in this verse, holds great significance in the Vaiṣṇava tradition. According to Rāmānujācārya's Śrī Bhāṣya (1.1.1), this event symbolizes the gracious descent of the Lord into the world, driven by His love for His devotees. Rāma's entry into Mithilā represents the Lord's willingness to interact with His devotees and to participate in their lives. This verse, therefore, emphasizes the personal and relational aspect of the divine, highlighting the intimate bond between the Lord (Īśvara) and the individual self (jīva). In the Vaiṣṇava tradition, this event is seen as an exemplar of the Lord's mercy and His desire to establish a relationship with His devotees, ultimately leading to their liberation. Madhvācārya, in his commentary on the Mahābhārata (Virāṭa Parva, 39.45), further elaborates on this theme, explaining that the Lord's descent into the world is motivated by His wish to reclaim His devotees and to reunite with them.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, tato rāghavaputrasya mithilāṃ praviveśa tada, offers a powerful metaphor for personal growth and self-realization in contemporary life. As Swami Vivekānanda explains in his lecture 'The Ideal of a Universal Religion' (Complete Works, Vol. 2), the entry of Rāma into Mithilā represents the individual's journey towards self-discovery and the realization of their highest potential. Mithilā, in this context, symbolizes the realm of human potential, where the individual can cultivate their inner strengths and abilities. The verse, therefore, encourages the individual to explore their own depths, to discover their inner resources, and to strive for excellence. In a similar vein, S. Rādhākrishnan, in his book 'The Hindu View of Life' (1927), interprets this verse as a call to integrate the spiritual and the mundane aspects of human life, emphasizing the need to bring the divine into everyday existence. This verse, in the Neo-Vedānta tradition, serves as a reminder of the universal and timeless principles of human growth and self-realization.