tato rājā janakaḥ pravṛttaḥ sacivaiḥ puruhitaḥ .
“Then King Janaka, surrounded by his ministers and priests, set out.”
Structure
tato rājā janakaḥ pravṛttaḥ sacivaiḥ puruhitaḥ
tato (then) rājā (king) janakaḥ (Janaka) sacivaiḥ (by the ministers) puruhitaḥ (along with the priests) pravṛttaḥ (went)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| rājā | rājā | noun | nominative · singular · masculine | king |
| janakaḥ | janakaḥ | noun | nominative · singular · masculine | Janaka, a proper noun (name of a king) |
| pravṛttaḥ | pravṛttaḥ | verb | √vṛt · past · third | having set out, having started |
| sacivaiḥ | sacivaiḥ | compound | bahuvrīhi · "sacivaḥ vaiḥ" | with his ministers |
| puruhitaḥ | puruhitaḥ | verb | √hā · past · third | accompanied |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, while describing King Janaka's action, subtly hints at the non-dual nature of reality through the use of 'tato' (then), implying a sequence of events that transcends temporal boundaries. Shankara, in his commentary on the Brahmasutras, discusses the concept of 'līlā' or the divine play, where actions are part of the ultimate reality, Brahman. Though not directly commenting on this verse, his interpretation of similar passages emphasizes the ultimate identity of the individual self (ātman) with the universal self (Brahman). The action of King Janaka, thus, can be seen as a manifestation of this play, pointing towards the unity behind all apparent diversity. This interpretation underscores the non-dual reading, suggesting that all actions, including those of King Janaka, are part of the unfolding of Brahman, thereby affirming the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be understood through the lens of 'prapatti' or surrender, where King Janaka's action is seen as an emblem of devotion. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of surrender to the Lord (Īśvara), which aligns with the idea of King Janaka being 'surrounded by his ministers and priests,' symbolizing the jīva's (individual soul's) dependence on Īśvara. This relationship between the jīva and Īśvara is central to Vaiṣṇava philosophy, highlighting the path of devotion (bhakti) as a means to achieve mokṣa (liberation). The verse, thus, underscores the devotional aspect, suggesting King Janaka's actions are guided by his devotion to a higher power, illustrating the Vaiṣṇava concept of the Lord's grace (anugraha) being essential for the jīva's liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound lesson in leadership and the universal application of dharma. Swami Vivekānanda, in his lectures, often spoke about the importance of selfless work (niskaama karma) and the role of a leader in serving the greater good. King Janaka's setting out, surrounded by his advisors, exemplifies a collaborative and consultative approach to governance, highlighting the value of collective wisdom in decision-making. This verse can be seen as encouraging contemporary leaders to adopt a similar approach, fostering a sense of community and cooperation. Furthermore, it underscores the practical application of dharmic principles in everyday life, emphasizing the importance of selflessness, wisdom, and the pursuit of the common good, values that are as relevant today as they were in ancient times, reflecting the universal and timeless nature of the Rāmāyaṇa's teachings.