atha rājā tad-āgatya gṛheṣu draṣṭuṃ prajāḥ . nadīmukhena jagāma so-anu brahmāṇaṃ yathā ..
“Then the king having come there to see the people proceeded towards the mouth of the river as if he would follow Brahma.”
Structure
atha rājā tad āgatya gṛheṣu dṛṣṭuṃ prajāḥ nadī mukhena jagāma saḥ anu brahmāṇaṃ yathā
atha (then) rājā (the king) tad (to that place) āgatya (having come) gṛheṣu (to the houses) prajāḥ (the subjects) dṛṣṭuṃ (to see) jagāma (went) saḥ (he) nadī mukhena (along the riverbank) brahmāṇaṃ (the Brahmanas) anu (following) yathā (as)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tad | tad | pronoun | accusative · singular · neuter | that |
| āgatya | āgatya | indeclinable | — | having come, arriving |
| gṛheṣu | gṛheṣu | noun | locative · plural · masculine | in the houses |
| dṛṣṭuṃ | dṛṣṭuṃ | indeclinable | — | to see |
| prajāḥ | prajāḥ | noun | accusative · plural · masculine | subjects, people |
| nadī | nadī | noun | nominative · singular · feminine | river |
| mukhena | mukhena | noun | instrumental · singular · neuter | by the mouth, face |
| jagāma | jagāma | verb | √gam · past · third | he went |
| saḥ | saḥ | pronoun | nominative · singular · masculine | he |
| anu | anu | indeclinable | — | along, following |
| brahmāṇaṃ | brahmāṇaṃ | noun | accusative · singular · masculine | Brahma |
| yathā | yathā | indeclinable | — | as, like |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse signifies the monarch's pursuit of spiritual knowledge, akin to the quest of the Absolute. By proceeding towards the river's mouth, the king exemplifies the individual self's journey towards the ultimate reality, much like the river's waters merging with the ocean. The accompaniment of the brahmana symbolizes the guidance of the spiritual preceptor, essential for realizing the non-dual nature of existence. As Śaṅkarācārya would interpret, this narrative underscores the importance of self-inquiry and the role of the guru in attaining liberation. The king's actions represent the initial steps on the path to self-discovery, echoing the Upaniṣadic notion of 'tadvijñānārtham' – the pursuit of knowledge of the ultimate reality. By venturing into the unknown, the king, like the seeker of truth, is willing to transcend the boundaries of mundane existence and seek the eternal truth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In this verse, the king's movement towards the river's mouth is seen as a symbol of devotion to the divine, reminiscent of the bhakta's dedication to their chosen deity. The presence of the brahmana represents the role of scripture and the guidance of the spiritual master in navigating the complexities of spiritual life. For Rāmānujācārya, this passage may allude to the concept of 'prapatti' – the act of surrender to the divine will – where the king, like the devotee, submits to the greater cosmic plan. Madhvācārya might interpret this as an example of 'sādhana' – the means to attain the ultimate goal of mokṣa – emphasizing the importance of self-effort, devotion, and the guidance of the guru in achieving liberation. The narrative reinforces the Vaiṣṇava emphasis on the path of devotion as a means to attain spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as an allegory for the individual's journey towards self-actualization and the integration of the human psyche. The river, with its source and mouth, represents the journey of human consciousness, from the finite to the infinite. The king's decision to proceed towards the river's mouth, accompanied by the brahmana, signifies the individual's quest for knowledge, guided by reason and intuition. Swami Vivekānanda might view this narrative as an example of the 'fourfold yoga' – the integration of jñāna, bhakti, karma, and rāja yoga – where the king's actions exemplify the harmonization of rational inquiry, devotion, selfless action, and meditation. S. Rādhākrishnan may interpret this passage as a call to balance the rational and intuitive aspects of human nature, emphasizing the importance of integrating the opposites to achieve a higher level of consciousness and realizing one's true potential.