ayodhyā purī vāsudevasya rājaḥ purītī cāgrataḥ ।
“The city of Ayodhyā was the residence of King Daśaratha, and it surpassed all other cities.”
Structure
ayodhyā purī vāsudevasya rājasya purī ca agrataḥ
vāsudevasya (of Vasudeva) rājasya (of the king) ayodhyā (Ayodhya) purī (city) ca (and) agrataḥ (in front) purī (city) itī (thus)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| ayodhyā | ayodhyā | noun | nominative · singular · feminine | Ayodhyā (name of a city) |
| purī | purī | noun | nominative · singular · feminine | city |
| vāsudevasya | vāsudevasya | noun | genitive · singular · masculine | of Vāsudeva (name of a person, here referring to Rāma) |
| rājasya | rājasya | noun | genitive · singular · masculine | of the king |
| purī | purī | noun | nominative · singular · feminine | city |
| ca | ca | indeclinable | — | and |
| agrataḥ | agrataḥ | indeclinable | — | in front, ahead |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa highlights the concept of a single, supreme reality underlying all existence. According to Shankara, the description of Ayodhyā as the residence of King Daśaratha and its supremacy over other cities can be seen as a metaphor for the ultimate reality, Brahman, which underlies all phenomena. Shankara's commentary on the Brahma Sutras (1.1.5) discusses the idea that the ultimate reality is beyond human comprehension, yet it can be inferred through the study of scriptures and self-inquiry. In the context of this verse, the city of Ayodhyā represents the individual self (jīva), while King Daśaratha represents the ultimate reality (Brahman) that resides within. The verse points to the non-dual nature of reality, where the individual self and the ultimate reality are ultimately one. This understanding is in line with Shankara's concept of 'ātma-jñāna' or self-knowledge, which is the realization of the identity of the individual self with the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, as represented by Rāmānujācārya and Madhvācārya, views this verse as an expression of the loving relationship between the jīva (individual self) and Īśvara (the Lord). According to Rāmānuja, the city of Ayodhyā represents the realm of the Lord, where the jīva can experience the divine presence. The supremacy of Ayodhyā over other cities signifies the unique relationship between the jīva and Īśvara, where the jīva is dependent on the Lord for its very existence. Madhva, on the other hand, would interpret this verse as an illustration of the difference between the Lord and the jīva, emphasizing the importance of devotion (bhakti) and self-surrender (prapatti) as the means to attain spiritual liberation. In his commentary on the Bhagavad Gītā (18.66), Madhva highlights the role of devotion in realizing the Lord's presence within oneself.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern perspective, this verse can be seen as a call to recognize the universal and eternal principles that underlie human existence. Swami Vivekānanda, in his lecture 'The Ideal of a Universal Religion,' emphasized the importance of realizing the oneness of all existence and the interconnectedness of all beings. Similarly, S. Radhakrishnan, in his book 'The Bhagavad Gītā,' highlights the practical application of the Gītā's teachings in everyday life, emphasizing the importance of selfless action (nishkāma karma) and devotion to the higher self. In the context of this verse, the city of Ayodhyā represents the ideal human community, where individuals live in harmony with one another and with the natural world, recognizing their shared humanity and their place within the larger cosmos. This understanding is in line with Vivekānanda's vision of a universal religion, where individuals from all backgrounds can come together to realize their common humanity and work towards the betterment of society.