atha rājā tam abravīt sa rājā mithilā-adhipaḥ

sa rājā (that king) mithilā-adhipaḥ (of Mithilā) atha (then) tam (to him) abravīt (spoke)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse, atha rājā tam abravīt sa rājā mithilādhipaḥ, presents an opportunity to reflect on the nature of the Self and the absolute reality, Brahman. According to Shankara, the absolute reality is beyond human comprehension and duality. In his commentary on the Brahmasutra (1.1.1), Shankara explains that the ultimate reality is the nondual Brahman, and all distinctions, including the distinction between the individual self (jīva) and the supreme Self (Īśvara), are ultimately illusory. In the context of this verse, the king of Mithilā, representing the jīva, engages with another, symbolizing the interactions of the world. However, from a non-dual perspective, these interactions are mere appearances, and the true nature of reality remains unchanged. Shankara's reasoning on related passages, such as the Taittirīya Upaniṣad (2.1.1), emphasizes the importance of recognizing the unity of the Self and Brahman. This verse, while seemingly straightforward, invites the reader to consider the deeper implications of non-duality and the ultimate identity of the individual self with the supreme reality.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The verse atha rājā tam abravīt sa rājā mithilādhipaḥ highlights the relationship between the jīva (the individual self) and Īśvara (the supreme Lord). In the Vaiṣṇava tradition, this relationship is one of devotion and surrender. Rāmānujācārya, in his commentary on the Brahmasutra (1.1.1), emphasizes the importance of bhakti, or devotion, as the means to attain liberation. The king of Mithilā, as a jīva, is seen as a servant of the Lord, and his actions are guided by his devotion to the divine. Madhvācārya, on the other hand, would interpret this verse as an example of the fivefold relationship between the jīva and Īśvara, which includes the relationship of master and servant. In this context, the king's speech represents the jīva's attempt to communicate with the divine, and the response, though not explicitly stated in the verse, is implicit in the divine plan. This verse thus exemplifies the Vaiṣṇava emphasis on the personal relationship between the individual and the supreme Lord, encouraging devotion and self-surrender as the path to spiritual liberation.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): The verse atha rājā tam abravīt sa rājā mithilādhipaḥ offers a profound insight into the nature of human communication and the quest for truth. Swami Vivekānanda, in his lecture 'The Powers of the Mind,' emphasizes the importance of self-inquiry and the pursuit of knowledge. The king of Mithilā, in speaking to the other, represents the human desire to connect with others and to seek understanding. This verse can be seen as a call to introspection, encouraging the individual to examine their own motivations and intentions in communication. S. Radhakrishnan, in his book 'The Reign of Religion in Contemporary Philosophy,' highlights the relevance of Eastern thought to modern society, emphasizing the importance of empathy and compassion in human relationships. This verse, in the context of contemporary life, invites the reader to consider the impact of their words on others and to cultivate a sense of responsibility and awareness in their interactions. By reflecting on the king's words and actions, we are encouraged to strive for greater understanding, empathy, and wisdom in our own lives, recognizing the interconnectedness of all human experience.

More from this source