tathāgatavatī rājadhānī yāśasā jagatastadā
“Thus at that time, the royal capital was exalted by fame.”
Structure
tathāgatavatī rājadhānī yaśasā jagatastadā
tadā (then) jagataḥ (of the world) yaśasā (with fame) tathāgatavatī (having thus arrived) rājadhānī (the capital)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tathāgatavatī | tathāgatavatī | adjective | — | having gone to or having attained the state of a Tathāgata |
| rājadhānī | rājadhānī | noun | nominative · singular · feminine | capital city |
| yaśasā | yaśasā | noun | instrumental · singular · neuter | with fame |
| jagatastadā | jagatastadā | indeclinable | — | from the world thither |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tathāgatavatī rājadhānī yāśasā jagatastadā, hints at the non-dual essence of reality when understood through the lens of Advaita Vedānta. Śaṅkarācārya, in his commentary on the Brahmasūtra, emphasizes the idea that the ultimate reality, Brahman, is beyond all distinctions and dualities. The phrase 'tathāgatavatī' can be seen as an allegory for the realization of this ultimate truth, where 'tathāgata' symbolizes the state of being that has gone beyond (to the other shore of suffering), much like the Buddhist concept but interpreted here in the context of Vedānta. The city's fame, 'yāśasā', spreading throughout the world, 'jagatastadā', can be seen as the manifestation of this ultimate reality in the world of appearances. Śaṅkarācārya's reasoning on similar passages, such as the mantra 'Tat tvam asi' from the Chāndogya Upaniṣad, suggests that the individual self (ātman) is not different from the ultimate reality (Brahman), implying that true fame or recognition ('yāśasā') comes from realizing this identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as an illustration of the Lord's (Īśvara) grace and the devotee's (jīva) devotion. 'Tathāgatavatī rājadhānī' is seen as the city or kingdom of God, where 'tathāgata', though a term commonly associated with Buddhism, is interpreted here as the state of being in harmony with the divine will. The spread of 'yāśasā' or fame throughout 'jagatastadā' or the world signifies the expansive and glorifying nature of divine grace that permeates all existence. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of prapatti or self-surrender to the divine as a means to experience this grace, suggesting that the true exaltation ('yāśasā') of the self comes through devotion and surrender to the Lord. This interpretation aligns with the Vaiṣṇava emphasis on bhakti (devotion) as the path to realizing the relationship between the individual and the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would likely interpret this verse as a call to realize one's inner potential and contribute to the upliftment of society. 'Tathāgatavatī rājadhānī' can be seen as a symbol of the ideal society or the divine kingdom within each individual, where 'tathāgata' represents the state of perfect equilibrium and peace. The phrase 'yāśasā jagatastadā' signifies the impact of individual realization on the world, where genuine 'yāśasā' or fame is not about personal glorification but about the positive change one brings to the world. In his lecture 'The Message of Vivekananda', Swami Vivekānanda emphasizes the importance of self-realization and service to humanity, suggesting that true greatness comes not from seeking external validation but from realizing and expressing one's inner divinity. This perspective echoes the modern and universal appeal of Vedānta, focusing on the practical application of spiritual principles in everyday life and the pursuit of a more harmonious and enlightened world.