tato rāghavasutrasya mithilāṁ yoṣitā yayau
“Then the princess went to Mithilā, to Rāma's son.”
Structure
tato rāghava-putrasya mithilāṁ yōṣitā yayau
yōṣitā tato rāghava-putrasya mithilāṁ yayau
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| rāghava-putrasya | rāghava-putrasya | compound | tatpuruṣa · "rāghavasya putrasya" | of the son of Raghu |
| mithilāṁ | mithilāṁ | noun | accusative · singular · feminine | Mithilā |
| yōṣitā | yōṣitā | noun | nominative · singular · feminine | a woman |
| yayau | yayau | verb | √yā · past · third | went |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse presents an opportunity to reflect on the non-dual nature of reality. Shankara's commentary on the Brahma Sutras, particularly in his discussion of Brahman as the ultimate reality, can inform our understanding of this passage. The movement of the princess to Mithilā, to Rāma's son, can be seen as a metaphor for the journey of the individual self towards union with the ultimate reality. The mention of 'Rāghavaputrasya' (Rāma's son) serves as a reminder of the lineage and heritage that connects us all, pointing towards the underlying unity of existence. In this context, the verse can be interpreted as an illustration of the quest for self-realization, where the individual seeks to understand and experience the brahman-ātman identity, emphasizing the non-dual essence of reality as proposed by Shankara.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the loving relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). The princess's journey to Mithilā to meet Rāma's son can be seen as a symbol of the devotee's longing to be with the Lord. Rāmānujācārya's concept of 'prakāśa' (light) and 'vimarśa' (reflection) can be applied here, where the princess's actions reflect the light of her devotion, guiding her towards the Lord. This verse emphasizes the personal and intimate relationship between the devotee and the Supreme, underscoring the Vaiṣṇava doctrine of surrendered love (prapatti) as the means to attain union with the divine, with Rāma representing the ultimate object of devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda's emphasis on the universal and practical application of Vedāntic principles can shed light on this verse. The princess's journey can be seen as a symbol of the individual's quest for self-discovery and realization. In his lecture 'The Real Nature of Man', Vivekānanda discusses the importance of realizing one's true nature, beyond the limitations of the external world. This verse can be interpreted as an encouragement to embark on this journey of self-discovery, to move beyond the confines of our limited understanding and to seek union with our higher selves. As Rādhākrishnan notes in his writings on the Upaniṣads, this pursuit of knowledge and self-realization is a fundamental aspect of human existence, connecting us all in our shared quest for meaning and purpose.