atha rājā tad-āgacchat kṛtvā yaśasi sa-sainikaḥ
“Then, having acquired fame, the king came with his army.”
Structure
atha rājā tad āgacchat kṛtvā yaśasi sa sainikaḥ
rājā (the king) atha (then) tad (that) āgacchat (went) kṛtvā (having made) yaśasi (famous) sa (with) sainikaḥ (soldiers)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tad | tad | indeclinable | — | to that place, thither |
| āgacchat | āgacchat | verb | √gam · laṭ · third | he went, approached |
| kṛtvā | kṛtvā | indeclinable | — | having done, having performed |
| yaśasi | yaśasi | noun | locative · singular · masculine | in fame, with fame |
| sa | sa | indeclinable | — | with, along with |
| sainikaḥ | sainikaḥ | noun | nominative · singular · masculine | attended by an army, with his army |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse from the Rāmāyaṇa, the phrase 'kṛtvā yaśasi' can be seen as an indicator of the king's ego or individual self (jīva) achieving fame. However, as Shankara argues in his commentary on the Brahma Sutras (1.1.1), the ultimate reality (Brahman) is beyond all distinctions, including the concept of fame or individual achievements. The king's action and the subsequent acquisition of fame point to the temporary nature of worldly gains, underscoring the non-dual (Advaita) perspective that true Reality (Brahman) is unchanging and untouched by human endeavors. This interpretation aligns with Shankara's reasoning in his Upadesasahasri, where he emphasizes the importance of understanding the distinction between the unchanging Self (ātman) and the changing, ephemeral world. Ultimately, the verse hints at the brahman-ātman identity by suggesting that true fulfillment lies not in external achievements like fame, but in the recognition of one's true, unchanging nature.
Vaiṣṇava tradition (Rāmānujācārya): This verse highlights the relationship between the jīva (the king) and Īśvara (the divine), emphasizing the role of divine grace in human achievements. Rāmānujācārya, in his commentary on the Bhagavad Gita, discusses how all actions, including those that lead to fame (yaśas), are ultimately dependent on the Lord's will. The king's ability to 'acquire fame' (kṛtvā yaśasi) is not solely his own doing but is facilitated by the divine. This interpretation underscores the Vaiṣṇava concept of 'prapatti,' or surrender to the divine will, as a means to achieve true fulfillment. The verse can be seen as an illustration of how, even in worldly pursuits, the jīva's actions are intertwined with the grace of Īśvara, pointing to a devotional path where one recognizes and submits to the divine presence in all achievements.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda, in his lectures and writings, often emphasized the universal principles that underlie ancient texts like the Rāmāyaṇa. This verse, with its depiction of a king achieving fame, can be seen as a metaphor for the human quest for recognition and fulfillment. Vivekānanda, in his speech 'The Real Nature of Man,' highlights the importance of self-realization and the understanding of one's true nature beyond external validations like fame. The king's journey, in this context, symbolizes the individual's path towards self-discovery and the realization that true strength and fulfillment come not from external sources, but from within. This verse, therefore, has a practical application in contemporary life, encouraging individuals to look beyond fleeting achievements and to cultivate inner fulfillment and self-awareness, principles that Vivekānanda advocated as essential for personal and societal progress.