Tato rājā nihatya rākṣasānstān dṛṣṭvā tad bṛgūṃ praviśya ca rājadhānīm
“Then, having killed those Rākṣasas, the king, having seen them, entered Bṛgū and the capital.”
Structure
Tato rājā nihatya rākṣasān tān dṛṣṭvā tad Bṛgūm praviśya ca rājadhānīm
Tato (then) rājā (the king) tān (those) rākṣasān (demons) nihatya (having killed) dṛṣṭvā (having seen) tad (that) Bṛgūm (Bṛgu) ca (and) praviśya (having entered) rājadhānīm (the capital city)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tato | Tato | indeclinable | — | Then, thereafter |
| rājā | rājā | noun | nominative · singular · masculine | the king |
| nihatya | nihatya | verb | √han · liṅ-optative · third | having killed |
| rākṣasān | rākṣasān | noun | accusative · plural · masculine | the Rākṣasas |
| tān | tān | pronoun | accusative · plural · masculine | them |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| tad | tad | pronoun | accusative · singular · neuter | that |
| Bṛgūm | Bṛgūm | noun | accusative · singular · masculine | Bṛgu |
| praviśya | praviśya | verb | √viś · liṅ-optative · third | having entered |
| ca | ca | indeclinable | — | and |
| rājadhānīm | rājadhānīm | noun | accusative · singular · feminine | the capital city |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the king's action of killing the Rākṣasas and then entering the city can be seen as a symbol for the individual self (jīva) transcending the obstacles (Rākṣasas) that hinder the realization of the ultimate reality (Bṛgū, the city). Śaṅkarācārya, in his commentary on the Brahma Sūtras, emphasizes the importance of self-inquiry and the relinquishing of worldly attachments to attain the knowledge of Brahman. The phrase 'tad bṛgūṃ praviśya ca' can be interpreted as the jīva merging with Brahman, signifying the non-dual nature of reality. This verse thus illustrates the Advaita Vedānta concept of the identity of the individual self with the ultimate reality, underscoring the idea that the true nature of the self is unveiled when the veils of ignorance are removed.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is significant in the Vaiṣṇava tradition as it highlights the role of divine intervention in the struggle between good and evil. The king's victory over the Rākṣasas represents the triumph of dharma over adharma, facilitated by the divine grace. Rāmānujācārya, in his commentary on the Bhagavad Gītā, stresses the importance of prapatti, or surrender to the Lord, as the means to attain liberation. The king's actions can be seen as an exemplification of this principle, where the individual, with the assistance of the divine, overcomes the obstacles to achieve a state of liberation. The 'city' (rājadhānīm) in this context symbolizes the realm of God, where the jīva, having overcome the Rākṣasas (symbolizing worldly desires and ignorance), enters into a relationship of loving service (bhakti) with the Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the importance of selfless action (niskāma karma) as a means to spiritual growth. The king's actions in this verse can be seen as an embodiment of this principle, where the focus is not on personal gain but on the fulfillment of duty (dharma). The 'killing of the Rākṣasas' can be metaphorically interpreted as the conquest over one's own lower nature, symbolizing the victory of the higher self over the ego and base desires. This verse thus underscores the universal message of self-overcoming and the pursuit of a higher ideal, resonating with Vivekānanda's emphasis on the potential for human perfection through self-effort and service to others. It speaks to contemporary life by highlighting the need for individuals to strive for self-improvement and to work towards creating a more just and harmonious society.