atha rājā janakaḥ śrutvā mithilāṃ prasthitaḥ ॥ ३७३ ॥
“Then, having heard, King Janaka set out for Mithilā.”
Structure
atha rājā janakaḥ śrutvā mithilāṃ pra-sthitaḥ
janakaḥ rājā śrutvā atha mithilāṃ pra-sthitaḥ
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| janakaḥ | janakaḥ | noun | nominative · singular · masculine | Janaka, a proper noun (name of a king) |
| śrutvā | śrutvā | indeclinable | — | having heard |
| mithilāṃ | mithilāṃ | noun | accusative · singular · feminine | Mithilā, a proper noun (name of a city) |
| pra-sthitaḥ | pra-sthitaḥ | compound | tatpuruṣa · "pra + sthitaḥ" | set out, started |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, atha rājā janakaḥ śrutvā mithilāṃ prasthitaḥ, highlights the concept of the conditioned self (jīva) responding to its environment. Śaṅkarācārya would likely interpret King Janaka's actions as a reflection of the non-dual nature of reality, where the distinctions between the individual self (jīva) and the ultimate reality (Brahman) are transcended. In his commentary on the Brahmasūtra (1.1.1), Śaṅkara argues that the ultimate reality is beyond human comprehension, yet it is through the actions and experiences of individuals like King Janaka that we glimpse the unity of existence. This verse points to the brahman-ātman identity by showing how King Janaka's response to the call is instinctual and spontaneous, much like the natural emergence of the world from Brahman. By embracing the non-dual perspective, one can see the verse as an illustration of the interconnectedness of all phenomena, where the individual's actions are an expression of the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In this verse, Rāmānujācārya would likely focus on the relationship between King Janaka and the divine, highlighting the dependence of the individual self (jīva) on the Lord (Īśvara). The phrase 'śrutvā' (having heard) implies a divine call or message that prompts King Janaka to set out for Mithilā. This response demonstrates the jīva's natural inclination towards the divine, underscoring the devotional aspect of the Vaiṣṇava tradition. Madhvācārya, on the other hand, might emphasize the distinction between the individual self and the Lord, arguing that King Janaka's actions are a result of his own free will, guided by the divine. This verse illustrates the complex interplay between the jīva and Īśvara, where the individual's response to the divine call is a crucial aspect of their spiritual journey. By examining King Janaka's response, we can gain insight into the Vaiṣṇava concept of 'prapatti' (surrender), where the individual surrenders to the will of the Lord, acknowledging their dependence on the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely interpret this verse as a call to action, emphasizing the importance of selfless service and the pursuit of one's duty (svadharma). King Janaka's decision to set out for Mithilā in response to the call is an example of selfless action, where the individual puts aside personal interests for the greater good. This verse can be seen as a reflection of Vivekānanda's emphasis on 'karmayoga' (the path of action), where the individual finds spiritual growth through selfless service. Similarly, S. Rādhākrishnan might view this verse as an illustration of the universal principles of ethics and morality, highlighting the importance of responding to the needs of others and fulfilling one's responsibilities. In his lectures on the Bhagavad Gītā, Radhakrishnan emphasizes the need for individuals to cultivate a sense of duty and selflessness, recognizing that this is essential for personal growth and social harmony. By applying the principles of this verse to contemporary life, we can cultivate a sense of social responsibility and work towards creating a more compassionate and harmonious world.