Na tu tena mahārājan sahadevo na saṃstathā । Nā rājā na ca devanātho nāyaṃ vānarayūthapaḥ .
“For with that Maharaj, Sahadeva is not present; nor is the King, nor Dasaratha, nor is this Lord of the monkey army.”
Structure
Na tu tena mahārājan sahadevo na saṃstathā Nā rājā na ca devanātho nāyaṃ vānarayūthapaḥ
Tena(by him) mahārājan(great king) na(not) tu(indeed) sahadevo(Sahadeva) na(not) saṃstathā(was present) Nā(nor) rājā(the king) na(not) ca(and) devanātho(Devaratha) nā(nor) ayaṃ(this) vānarayūthapaḥ(lord of monkeys)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| tena | tena | pronoun | instrumental · singular · masculine | by him |
| mahārājan | mahārājan | noun | accusative · singular · masculine | great king |
| sahadevo | sahadevo | noun | nominative · singular · masculine | Sahadeva |
| na | na | indeclinable | — | not |
| saṃstathā | saṃstathā | noun | nominative · singular · masculine | he who is situated |
| Nā | nā | indeclinable | — | not |
| rājā | rājā | noun | nominative · singular · masculine | king |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| devanātho | devanātho | noun | nominative · singular · masculine | Lord of the gods |
| nā | nā | indeclinable | — | not |
| yaṃ | yaṃ | pronoun | accusative · singular · masculine | whom |
| vānarayūthapaḥ | vānarayūthapaḥ | noun | nominative · singular · masculine | Lord of the monkeys |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa underscores the concept of non-duality by indicating the absence of distinctions among entities when the ultimate reality, Brahman, is considered. Śaṅkara's commentary on the Brahmasūtra (1.1.1) emphasizes that the ultimate truth is beyond human comprehension and all distinctions are merely illusory. In this context, the absence of Sahadeva, the King, Dasaratha, and the Lord of the monkey army, points to the unity of all existence, where individual identities are subsumed by the all-encompassing Brahman. This interpretation highlights the illusory nature of the world and encourages the seeker to look beyond the veil of Maya to realize the identity of Brahman and Ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition sees this verse as an exhortation to devotion and surrender to the divine will. Rāmānujācārya, in his commentary on the Bhagavad Gītā (18.66), emphasizes the importance of surrendering all actions to the Lord, echoing the sentiment that true peace and liberation can only be achieved by recognizing the Lord's sovereignty. In this verse, the absence of key figures serves as a reminder of the Lord's ultimate control over all events and the importance of devotion to Him. This reading underscores the personal relationship between the jīva (individual soul) and Īśvara (the Lord), with the jīva's liberation dependent on recognizing and surrendering to Īśvara's will.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the practical application of spiritual principles in everyday life. Regarding this verse, a modern interpretation might focus on the universal message of unity and interconnectedness. The absence of distinctions among characters can be seen as a metaphor for the modern quest for global harmony and understanding. As Vivekānanda noted in his speech at the World's Parliament of Religions (1893), the recognition of a common humanity and the pursuit of spiritual growth can lead to a more compassionate and unified world. This verse, therefore, encourages readers to transcend individual and national boundaries, striving for a world where such distinctions are overcome, reflecting the universal and eternal principles of Vedānta.