tathaiva kṛtvā tu tatkarma yathoktam ayodhyāṃ ca ramyāṃ nagarīm
“Having done thus, and having performed the said ceremony, he entered the beautiful city of Ayodhyā.”
Structure
tatha eva kṛtvā tu tat karma yathā uktam ayodhyāṃ ca ramyām nagarīm
tatha eva (thus indeed) kṛtvā (having done) tu (then) tat (that) karma (action) yathā (as) uktam (said) ayodhyām (to Ayodhyā) ca (and) ramyām (beautiful) nagarīm (city)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatha | tathā | indeclinable | — | thus, in that manner |
| eva | eva | indeclinable | — | indeed, surely |
| kṛtvā | kṛtvā | verb | √kṛ · past participle · third | having done |
| tu | tu | indeclinable | — | indeed, surely |
| tat | tat | pronoun | accusative · neuter singular · neuter | that (thing) |
| karma | karma | noun | accusative · singular · neuter | action, deed |
| yathā | yathā | indeclinable | — | as, in the manner that |
| uktam | uktam | verb | √vac · past passive · third | has been said, spoken |
| ayodhyām | ayodhyām | noun | accusative · singular · feminine | Ayodhyā (city) |
| ca | ca | indeclinable | — | and |
| ramyām | ramyām | noun | accusative · singular · feminine | beautiful, lovely |
| nagarīm | nagarīm | noun | accusative · singular · feminine | city, town |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tathaiva kṛtvā tu tatkarma yathoktam ayodhyāṃ ca ramyām nagarīm, when considered through the lens of non-duality, reflects the ultimate reality where actions (karma) and their outcomes are mere appearances (vyāvahārika) on the substratum of Brahman. Shankara's commentary on the Brahmasutras, particularly in the context of the relationship between the individual self (jiva) and the ultimate reality (Brahman), underscores the idea that all transactions, including the entering into the city of Ayodhya, are ultimately a play of consciousness. The 'beautiful city' can be seen as a metaphor for the realization of one's true nature, where duality ceases to exist. Thus, this verse points towards the Brahman-ātman identity, where the individual's actions, guided by scripture (yathoktam), lead to the understanding that the ultimate reality is not separate from the self. Shankara's reasoning, as seen in his Bhashyas, emphasizes the illusory nature of the world (maya), highlighting that true liberation lies in recognizing this non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as an expression of the loving relationship between the jiva (individual self) and Īśvara (the personal God). The act of entering the beautiful city of Ayodhya, after performing the prescribed ceremony, signifies the jiva's journey towards union with God. Rāmānujācārya's philosophy of Viśiṣṭādvaita (qualified non-dualism) emphasizes that this union is not a dissolution of the individual into the absolute but a realization of one's eternal relationship with God. The 'beautiful city' can be seen as a symbol of the divine realm, where the jiva, guided by scriptural injunctions (yathoktam), finds its true home in the presence of God. This interpretation highlights the devotional aspect, where the performance of duties (karma) and adherence to scriptural teachings are seen as means to foster a deeper love and connection with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would interpret this verse in the context of practical Vedānta, emphasizing the universal principles applicable to everyday life. The act of 'having done thus' and performing one's duty as prescribed (yathoktam) can be seen as a call to action, where one performs their responsibilities with dedication and then moves forward, entering into new ' cities' or realms of life, symbolized by Ayodhya. This can be applied to contemporary life, where individuals, after fulfilling their obligations, can enter into new phases of personal growth and development. Vivekānanda, in his lectures and writings, often spoke about the importance of fulfilling one's duty (svadharma) without attachment to outcomes, which aligns with the spirit of this verse. This universal and practical application invites the reader to reflect on their own journey, recognizing that every action, guided by wisdom and principle, leads to the realization of one's true potential and the beauty within.