tathāgatavatī rājadhānīm āhūya sva-janān yayuḥ.
“They went to Kosala, having invited the citizens of the capital.”
Structure
tathāgatavatī rājadhānīm āhūya sva-janān yayuḥ
te (they) āhūya (having called) tathāgatavatī (endowed with such qualities) rājadhānīm (the capital) sva-janān (their kinsmen) yayuḥ (went)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tathāgatavatī | tathāgatavatī | adjective | — | having gone to or having come from Tathāgata |
| rājadhānīm | rājadhānīm | noun | accusative · singular · feminine | the royal capital |
| āhūya | āhūya | indeclinable | — | having called |
| sva-janān | sva-janān | noun | accusative · plural · masculine | one's own people |
| yayuḥ | yayuḥ | verb | √yā · preterite · third | they went |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'tathāgatavatī rājadhānīm āhūya sva-janān yayuḥ' can be seen through the lens of non-duality, where the ultimate reality, Brahman, is perceived in all actions and beings. Śaṅkarācārya, in his commentary on the Brahma Sutras, emphasizes the importance of understanding the identity of Brahman and Ātman. This verse, in the context of the Rāmāyaṇa, points to the journey of the Self (Rāma and his companions) towards the ultimate reality, symbolized by the capital city. The act of inviting the citizens of the capital can be seen as an invitation to the inner Self, reflecting the non-dual nature of reality. Śaṅkarācārya's reasoning on similar passages highlights the importance of introspection and self-realization, where the distinction between the individual self and the ultimate reality dissolves, echoing the concept of 'Tat Tvam Asi' - Thou Art That.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is interpreted with a emphasis on bhakti, or devotion. Rāmānujācārya, in his commentary on the Bhagavad Gītā, discusses the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord), highlighting the path of devotion as a means to realize this relationship. The invitation to the citizens of the capital can be seen as a symbol of inviting all aspects of the self and the community to partake in the divine journey, underscoring the importance of inclusive devotion. Madhvācārya, on the other hand, might view this verse through the lens of dvaita (dualism), emphasizing the distinction between the individual souls and the Supreme Lord, yet still recognizing the devotional path as a means to bridge this gap. Both perspectives within the Vaiṣṇava tradition point to the verse as a call to devotion and recognition of the divine presence in all beings and actions.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern Vedāntic perspective, this verse can be understood as a call to universalism and practical application of spiritual principles. Swami Vivekānanda, in his lectures, emphasized the importance of serving humanity as a means to realize the divine within. The act of inviting the citizens of the capital can be seen as a metaphor for inclusivity and service to all, reflecting Vivekānanda's vision of a universal society where the divine is recognized in every being. S. Rādhākrishnan, in his philosophical works, discusses the importance of integrating spiritual values into everyday life, citing the need for a harmonious balance between the individual and the community. This verse, in the context of contemporary life, encourages individuals to engage in actions that promote unity and understanding, reflecting the universal and practical applications of Vedāntic principles in modern society.