atha rājā jagāma cittāṃ praviśya mahato janasyā
“Then the King, entering into the mind of the great people,”
Structure
atha - rājā - jagāma - cittāṃ - praviśya - mahato - janasyā
rājā (king) atha (then) mahato (of the great) janasyā (crowd) cittāṃ (the city) praviśya (having entered) jagāma (went)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| jagāma | jagāma | verb | √gam · past · third | he went |
| cittāṃ | cittāṃ | noun | accusative · singular · feminine | mind, thought |
| praviśya | praviśya | indeclinable | — | having entered |
| mahato | mahato | noun | genitive · singular · masculine | of the great one, of the king |
| janasyā | janasyā | noun | genitive · singular · masculine | of the people |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, 'atha rājā jagāma cittāṃ praviśya mahato janasyā', the phrase 'praviśya mahato janasyā' suggests the king's entrance into the minds of the people, symbolizing the non-dual essence of consciousness. Shankara's commentary on the Brahma Sutras (BS 1.1.4) explains that the ultimate reality, Brahman, is the essence of all beings. This verse, in the context of the Ramayana, alludes to the king's awareness of his oneness with his people, reflecting the Brahman-ātman identity. The king's ability to understand the minds of his people indicates a deeper, unified consciousness, pointing towards the ultimate non-dual reality. This interpretation is supported by Shankara's concept of 'sākṣī' or witness consciousness, which is the unchanging, all-pervading essence that underlies all individual minds, including that of the king and his people.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition views this verse as an expression of the intimate relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya's theory of 'viśiṣṭādvaita' (qualified non-dualism) emphasizes the real distinction between the individual self and the Supreme, yet their inseparable relationship. The king, as a representative of the divine on earth, entering into the minds of his people, illustrates the Lord's concern for His devotees. Madhvācārya, in his 'Anuvyākhyāna', highlights the concept of 'bheda' (difference) and 'abheda' (non-difference), which can be applied here to understand the king's connection with his subjects as a reflection of the Lord's relationship with the individual souls. This verse thus underscores the devotional aspect of the Ramayana, where the king's actions are guided by his duty towards his people, mirroring the Lord's benevolence towards all beings.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on 'The Science of Yoga', emphasizes the practical application of yoga in everyday life, including the development of empathy and understanding towards others. This verse, 'atha rājā jagāma cittāṃ praviśya mahato janasyā', can be seen as a demonstration of the king's yogic ability to connect with the minds of his people, illustrating the universal principle of empathy. S. Rādhākrishnan, in his book 'The Philosophy of the Upanishads', discusses the concept of 'sarvam Anatma' (all is the Self), which finds resonance in this verse. The king's ability to understand his people reflects the broader idea that all human beings are interconnected. This message of unity and empathy is particularly relevant in contemporary life, where global challenges require collective understanding and cooperation. The king's entrance into the minds of his people serves as a reminder of our shared humanity and the importance of compassionate leadership.