tatsamprekṣya mahātmānaḥ ayodhyāṃ nagarīṃ prati ।
“Having reflected on that, the great-souled one (Rāma) set his sights on the city of Ayodhyā.”
Structure
tat samprekṣya mahātmānaḥ ayodhyāṃ nagarīṃ prati
mahātmānaḥ (of the great-souled one) tat (that) samprekṣya (having seen) ayodhyāṃ (Ayodhyā) nagarīṃ (city) prati (towards)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tat | tat | pronoun | accusative · neuter singular · neuter | that |
| samprekṣya | samprekṣya | indeclinable | — | having seen |
| mahātmānaḥ | mahātmānaḥ | noun | nominative · singular · masculine | of great soul |
| ayodhyāṃ | ayodhyāṃ | noun | accusative · singular · feminine | Ayodhyā |
| nagarīṃ | nagarīṃ | noun | accusative · singular · feminine | city |
| prati | prati | indeclinable | — | towards |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, tatsamprekṣya mahātmānaḥ ayodhyāṃ nagarīṃ prati, Ādi Śaṅkarācārya would likely interpret 'tat' as the ultimate reality, Brahman. The mahātmā, or great-souled one, Rāma, sets his sights on Ayodhyā, symbolizing the individual self (jīva) turning towards the ultimate reality. This action signifies the non-dual nature of reality, where the individual self, upon reflection, recognizes its identity with the ultimate reality. Shankara's commentary on the Brahma Sūtras (1.1.1) emphasizes the importance of recognizing the identity of the individual self with the ultimate reality. In this context, Rāma's reflection and subsequent action towards Ayodhyā illustrate the process of recognizing this identity, underscoring the non-dual reading of the verse.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is particularly significant in the Vaiṣṇava tradition as it highlights the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya would likely interpret Rāma's reflection and subsequent action as an example of the jīva's inherent desire to reunite with the Lord. The city of Ayodhyā, in this context, symbolizes the realm of the Lord, and Rāma's movement towards it represents the jīva's longing for union with Īśvara. Madhvācārya, on the other hand, might emphasize the distinction between the jīva and Īśvara, highlighting Rāma's unique role as the incarnation of Viṣṇu. In his commentary on the Bhagavad Gītā (18.66), Madhva discusses the concept of śaraṇāgati, or surrender, which is reminiscent of Rāma's devotion to his duty and the Lord, as exemplified in this verse.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a universal and practical message that resonates with contemporary life. Swami Vivekānanda, in his lectures on the Rāmāyaṇa, often emphasized the importance of self-reflection and introspection. In this context, Rāma's reflection (tatsamprekṣya) serves as a powerful example of the need for individuals to examine their own thoughts, emotions, and actions. S. Radhakrishnan, in his book 'The Hindu View of Life,' discusses the concept of 'dharma' as the universal principle that guides human action. Rāma's movement towards Ayodhyā, in this sense, represents the individual's pursuit of their duty (svadharma) and their contribution to the greater good. This verse encourages individuals to reflect on their own values and principles, and to strive towards their highest potential, much like Rāma's journey towards Ayodhyā symbolizes the human quest for self-realization and fulfillment.