Tato hṛṣṭaḥ prajāpo 'tha rājā cakre mithilā purī .
“Then, with great joy, the king, Janaka, built the city of Mithila.”
Structure
Tato hṛṣṭaḥ prajāpatḥ atha rājā cakre mithilā purī
Tato (then) hṛṣṭaḥ (delighted) prajāpatḥ (the protector of people) atha (thereupon) rājā (the king) mithilā (Mithilā) purī (city) cakre (made/built)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tato | Tato | indeclinable | — | Then, thereafter |
| hṛṣṭaḥ | hṛṣṭaḥ | noun | nominative · singular · masculine | rejoiced, delighted |
| prajāpo | prajāpo | noun | nominative · singular · masculine | Prajāpati, a creator |
| atha | atha | indeclinable | — | then, and |
| rājā | rājā | noun | nominative · singular · masculine | king |
| cakre | cakre | verb | √kṛ · past · third | made, created |
| mithilā | mithilā | noun | accusative · singular · feminine | Mithilā (a city) |
| purī | purī | noun | accusative · singular · feminine | city |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, describing King Janaka's joy in building the city of Mithila, can be seen as an allegory for the individual self (jiva) realizing its true nature as Brahman. Shankara, in his commentary on the Brihadaranyaka Upanishad, emphasizes the importance of recognizing the non-dual nature of reality. Similarly, in this verse, the joy of King Janaka represents the bliss (ānanda) that arises from the union of the individual self with the ultimate reality (Brahman). The building of Mithila can be seen as a metaphor for the construction of a new perspective, where the distinctions between subject and object, self and other, are transcended. This non-dual reading highlights the potential for liberation (mokṣa) that lies within every individual, awaiting realization. As Shankara notes, the ultimate goal is to realize that 'Tat tvam asi' (That thou art), emphasizing the identity of the individual self with the universal Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse underscores the concept of 'īśvara-prasāda,' or the grace of the Lord. King Janaka's joy in building Mithila is seen as a result of his devotion to the divine. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of prapatti, or self-surrender, as a means to attain the Lord's grace. In this context, Janaka's actions can be viewed as an expression of his devotion, with the city of Mithila representing a symbol of the divine kingdom. The relationship between the jīva (individual self) and Īśvara (the Lord) is one of dependence and surrender, where the jīva seeks to please Īśvara through selfless actions. This verse thus highlights the Vaiṣṇava ideal of performing actions as a means of cultivating devotion and ultimately attaining liberation through the Lord's grace.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a powerful message for contemporary life, emphasizing the importance of constructive action and the role of human effort in creating a better world. Swami Vivekānanda, in his lecture 'The Ideal of a Universal Religion,' stresses the need for individuals to work towards the betterment of society, citing the example of King Janaka's efforts in building Mithila. The city of Mithila can be seen as a symbol of a harmonious and prosperous society, where individuals work together for the common good. This verse highlights the universal and practical application of Vedāntic principles, where the pursuit of individual happiness and fulfillment is inextricably linked with the well-being of others. As Radhakrishnan notes, 'The individual is not isolated, he is part of the social whole,' emphasizing the importance of social responsibility and collective action in creating a more just and equitable world.