tato rājyam upāgamya mithilāṃ daśaratho nṛpaḥ
“Then king Daśaratha came to Mithilā to rule the kingdom”
Structure
tato rājyam upāgamya mithilām daśaratho nṛpaḥ
daśaratho nṛpaḥ tato rājyam upāgamya mithilām (daśaratho - the king Daśaratha, nṛpaḥ - king, tato - then, rājyam - to the kingdom, upāgamya - having come, mithilām - to Mithilā)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| rājyam | rājyam | noun | accusative · singular · neuter | kingdom |
| upāgamya | upāgamya | indeclinable | — | having approached, having gone to |
| mithilām | mithilām | noun | accusative · singular · feminine | Mithilā |
| daśaratho | daśaratho | noun | nominative · singular · masculine | Daśaratha |
| nṛpaḥ | nṛpaḥ | noun | nominative · singular · masculine | king |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, while appearing to describe a historical event, holds within it the seeds of non-dualistic interpretation. Daśaratha's movement to Mithilā to rule can be seen as a metaphor for the jīva's (individual self) journey towards realizing its true nature as brahman. Śaṅkarācārya, in his commentary on the Brahma Sūtras, discusses the concept of 'prāpti' or attainment, which in the context of this verse, can be understood as the realization of one's true self. The 'rājyam' or kingdom that Daśaratha comes to rule symbolizes the realm of the Self, where the distinction between the ruler and the ruled dissolves. Thus, this verse points to the ultimate reality where the distinctions of subject and object, or ruler and ruled, lose their significance, leading to the understanding of brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen through the lens of bhakti, or devotion. Daśaratha's journey to Mithilā is a demonstration of his duty as a king, which parallels the jīva's duty to serve Īśvara (the Lord). Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the importance of prapatti, or self-surrender, as a means to realize one's true relationship with God. In this context, Daśaratha's actions can be seen as a form of prapatti, where he surrenders his will to the larger cosmic plan, reflecting the jīva's surrender to Īśvara. This verse thus highlights the devotional path, where the individual's actions are guided by a sense of duty and surrender to the divine, illustrating the loving relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the practical applications of Vedānta, often emphasized the importance of selfless work and duty as a means to spiritual growth. This verse, where Daśaratha comes to rule Mithilā, can be seen as an illustration of the principle of 'niskāma karma' or action without desire for personal gain. S. Radhakrishnan, in his commentary on the Bhagavad Gītā, discusses the concept of 'śreyas' and 'preyas', where one chooses the path of righteousness over personal pleasure. Daśaratha's action reflects this choice, demonstrating how one's duties and responsibilities can be fulfillment of a higher purpose. This verse, therefore, has a universal and practical application, encouraging individuals to find meaning and purpose in their actions, contributing to the greater good, and ultimately leading to personal and collective growth.