sa tu rāghavasāktaṣya jānakeśvaramabravīt
“He, having been influenced by Rāghava, spoke to the Lord of Janakī.”
Structure
sa tu rāghava-saktasya jānakeśvaram abravīt
saḥ (he) tu (then) rāghava-saktasya (of one united with Rāghava) jānakeśvaram (to Jānakī's lord) abravīt (spoke)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| sa | sa | pronoun | nominative · singular · masculine | he |
| tu | tu | indeclinable | — | indeed, then |
| rāghava | rāghava | noun | genitive · singular · masculine | of Rāghava |
| saktasya | saktasya | noun | genitive · singular · masculine | of one who is united or devoted |
| jānakeśvaram | jānakeśvaram | noun | accusative · singular · masculine | the lord of Janakā |
| abravīt | abravīt | verb | √brū · past · third | spoke |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, sa tu rāghavasāktaṣya jānakeśvaramabravīt, the emphasis on Rāghava's influence leading the speaker to address the Lord of Janakī underscores a non-dual reading. According to Śaṅkarācārya, such verses indicate the ultimately indivisible nature of reality, where distinctions between the self (ātman) and the absolute (brahman) are transcended. This is akin to his commentary on the Brahmasūtra, where he argues for the identity of brahman and ātman, suggesting that the individual self, when influenced by the absolute (here, Rāghava), recognizes its true nature. Thus, the verse points to the brahman-ātman identity, where the speaker's address to the Lord signifies a unity of consciousness beyond duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the devotional aspect of the relationship between the jīva (individual soul) and Īśvara (the Lord). For Rāmānujācārya, the influence of Rāghava on the speaker symbolizes the grace of God that awakens the soul to its true nature and its relationship with the divine. The act of speaking to the Lord of Janakī represents the surrender and devotion of the jīva towards Īśvara, emphasizing the personal and loving relationship between God and the soul. Madhvācārya would further argue that this relationship is characterized by a real distinction between the individual soul and God, yet with an emphasis on the soul's complete dependence on God's grace for spiritual growth and liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would interpret this verse as an illustration of the universal principle of influence and the power of ideals. The influence of Rāghava on the speaker represents the transformative power of higher ideals and the divine within each individual. This transformation enables the individual to connect with something greater than themselves, symbolized by the Lord of Janakī. In his lectures on the 'Universal Religion' and 'The Complete Works of Swami Vivekananda', Vivekānanda emphasizes the practical application of such principles in everyday life, encouraging individuals to strive for self-realization and service to humanity, reflecting the universal and inclusive spirit of Vedānta. Similarly, S. Radhakrishnan might view this verse as an example of the integral yoga, where the individual, through devotion and self-surrender, achieves a higher state of consciousness, illustrating the synthesizing spirit of Indian thought that combines action, knowledge, and devotion.