tatastu dṛṣṭvā mithilāṃ janakasya duhitā | ca tayā sahā māyinḥ praviveśa sa nandanaḥ ॥
“Then having seen Mithilā, the princess of Janaka, Sītā, Rāma entered it along with her.”
Structure
tatastu dṛṣṭvā mithilām janakasya duhitā | ca tayā sahā māyinḥ praviveśa sa nandanaḥ
tatastu (then) dṛṣṭvā (having seen) mithilām (Mithilā) janakasya (of Janaka) duhitā (the daughter) ca (and) tayā (with her) sahā (together) māyinḥ (the magician) sa (that) nandanaḥ (son) praviveśa (entered)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, from there |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| mithilām | mithilām | noun | accusative · singular · feminine | Mithilā |
| janakasya | janakasya | noun | genitive · singular · masculine | of Janaka |
| duhitā | duhitā | noun | nominative · singular · feminine | daughter |
| ca | ca | indeclinable | — | and |
| tayā | tayā | pronoun | instrumental · singular · feminine | with her |
| sahā | sahā | indeclinable | — | with, along with |
| māyin | māyin | compound | karmadhāraya · "māyāṃ yāḥ" | who/which uses māyā |
| praviveśa | praviveśa | verb | √viś · past · third | entered |
| sa | sa | pronoun | nominative · singular · masculine | he |
| nandanaḥ | nandanaḥ | noun | nominative · singular · masculine | son (of Raghu) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse symbolizes the union of the individual self (jīva) with the ultimate reality (Brahman). Śaṅkarācārya, in his commentary on the Brahmasūtra, emphasizes the non-dual nature of existence. Here, Rāma's entry into Mithilā, accompanied by Sītā, can be seen as a metaphor for the realization of one's true nature. The 'seeing' of Mithilā represents the discernment of the intellect, which ultimately leads to the understanding that the individual self is not separate from the absolute. This verse illustrates the brahman-ātman identity, where the distinction between the self and the world disappears, and the individual realizes their true essence. Śaṅkarācārya's commentary on the Chāndogya Upaniṣad (6.2.1) highlights the importance of self-inquiry, which is reflected in Rāma's journey, as he navigates through the world, ultimately to realize his true nature.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In this verse, Rāma's relationship with Sītā exemplifies the love and devotion that a jīva should have towards Īśvara. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of bhakti (devotion) in attaining liberation. The bond between Rāma and Sītā represents the ideal relationship between the devotee and the divine. Sītā, as the embodiment of bhakti, accompanies Rāma, symbolizing the constant companionship of the Lord with his devotee. This verse highlights the significance of surrender and devotion in achieving spiritual liberation. Madhvācārya, in his commentary on the Mahābhārata, also emphasizes the role of devotion in realizing one's true nature and achieving union with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound message about the harmony and balance that can be achieved in life. Swami Vivekānanda, in his lectures on the Bhakti Yoga, emphasizes the importance of cultivating love and devotion in our relationships. Rāma's entry into Mithilā, accompanied by Sītā, can be seen as a symbol of the integration of the masculine and feminine principles, representing the balance of opposites in life. This verse encourages us to cultivate a sense of unity and cooperation in our personal and social relationships. S. Rādhākrishnan, in his writings on the Upaniṣads, highlights the importance of self-awareness and the realization of one's true nature, which is reflected in Rāma's journey and his relationship with Sītā, serving as a model for our own personal growth and development.