tato lakṣmaṇam āhūya rājā mithilāṃ nagarīm
“Then, the king, having called Lakṣmaṇa, went to the city of Mithilā.”
Structure
tato lakṣmaṇam āhūya rājā mithilām nagarīm
tato (then) rājā (king) lakṣmaṇam (Lakshmana) āhūya (calling) mithilām (Mithila) nagarīm (city)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| lakṣmaṇam | lakṣmaṇam | noun | accusative · singular · masculine | Lakṣmaṇa (accusative) |
| āhūya | āhūya | indeclinable | — | having called, summoning |
| rājā | rājā | noun | nominative · singular · masculine | king |
| mithilām | mithilām | noun | accusative · singular · feminine | Mithilā (accusative) |
| nagarīm | nagarīm | noun | accusative · singular · feminine | city (accusative) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'tato lakṣmaṇam āhūya rājā mithilāṃ nagarīm', illustrates the non-dual nature of reality through the actions of King Janaka. Śaṅkarācārya, in his commentary on the Brahmasūtra, emphasizes the importance of understanding the ultimate reality, Brahman, which is beyond human actions and dualities. In this context, the king's call to Lakṣmaṇa and his journey to Mithilā symbolize the individual self's (jīva) pursuit of knowledge and union with the ultimate reality. The city of Mithilā represents the realm of knowledge and realization, where the distinctions between the individual self and the ultimate reality dissolve. Thus, this verse points to the brahman-ātman identity, where the individual self recognizes its true nature as non-different from the ultimate reality, Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of devotion and surrender to the Lord. In this context, King Janaka's call to Lakṣmaṇa and his journey to Mithilā represent the Lord's gracious initiative to guide the individual self towards liberation. The city of Mithilā symbolizes the abode of the Lord, where the individual self can attain union with Him through devotion and self-surrender. Madhvācārya, on the other hand, would interpret this verse as an illustration of the Lord's sovereignty and the individual self's dependence on Him. Thus, this verse underscores the central theme of Vaiṣṇava theology: the loving relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a powerful message for contemporary life. Swami Vivekānanda, in his lectures on the Upaniṣads, emphasized the importance of self-discovery and the realization of one's true potential. In this context, King Janaka's call to Lakṣmaṇa and his journey to Mithilā represent the individual's journey towards self-discovery and the realization of their true nature. The city of Mithilā symbolizes the realm of human potential, where individuals can uncover their inherent strengths and abilities. S. Rādhākrishnan, in his writings on the Rāmāyaṇa, highlights the importance of human relationships and the role of friendship in personal growth. Thus, this verse underscores the universal values of self-discovery, friendship, and the pursuit of one's true potential, which are essential for a fulfilling and meaningful life in contemporary society.