tasyavacaḥśrutvā rājā mithilāṃ nagarīm gatạḥ
“Having heard his words the king went to the city of Mithilā”
Structure
tasyavaḥ + śrutvā + rājā + mithilām + nagarīm + gatạḥ
rājā (king) tasyavaḥ (his words) śrutvā (having heard) mithilām (Mithilā) nagarīm (city) gatạḥ (went to)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tasyavaḥ | tasyavaḥ | indeclinable | — | unto him, to him |
| śrutvā | śrutvā | indeclinable | — | having heard |
| rājā | rājā | noun | nominative · singular · masculine | the king |
| mithilām | mithilām | noun | accusative · singular · feminine | Mithilā |
| nagarīm | nagarīm | noun | accusative · singular · feminine | city |
| gatạḥ | gataḥ | verb | √gam · past · third | went |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'tasyavacaḥ śrutvā rājā mithilāṃ nagarīm gatạḥ', underscores the notion of the king's actions being guided by the counsel he received, symbolizing the pursuit of knowledge and self-inquiry. Śaṅkarācārya, in his commentary on the Brahmasūtra, emphasizes the importance of śruti (revealed knowledge) in understanding the ultimate reality, Brahman. The king's journey to Mithilā can be seen as a metaphor for the individual's journey towards self-realization, where one must listen to and reflect upon the words of wisdom (tasyavacaḥ śrutvā) to attain the state of unity with Brahman. This verse, in the context of the Rāmāyaṇa, points to the idea that true understanding and wisdom lead to liberation, and the identification of the individual self (ātman) with the universal self (Brahman). As Śaṅkara notes in his Upadeśasāhasrī, the ultimate goal is to realize the non-dual nature of reality, which is achieved through the pursuit of knowledge and the rejection of ignorance.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The devotional reading of this verse highlights the importance of surrender and obedience to a higher authority. The king's decision to go to Mithilā after hearing the counsel (tasyavacaḥ śrutvā) exemplifies the ideal of prapatti, or self-surrender, which is central to Vaiṣṇava theology. Rāmānujācārya, in his Śrībhāṣya, emphasizes the concept of bhakti (devotion) as a means to attain liberation, where the individual (jīva) recognizes their dependence on the Lord (Īśvara) and seeks to fulfill His will. In this context, the king's journey represents the devotee's willingness to follow the Lord's command, ultimately leading to a deeper understanding of the Lord's nature and a sense of surrender. Madhvācārya, on the other hand, would likely interpret this verse as an illustration of the distinction between the Lord and the individual self, with the king's action demonstrating the proper relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a universal message of the importance of seeking wisdom and guidance in our lives. Swami Vivekānanda, in his lectures on the Rāmāyaṇa, often emphasized the need for individuals to cultivate self-awareness and to seek knowledge from those who have realized the truth. The king's decision to go to Mithilā after hearing the counsel represents the human quest for knowledge and understanding, which is a fundamental aspect of human nature. As Vivekānanda notes in his Complete Works, 'the greatest sin is to think yourself weak' – the king's action demonstrates the courage to seek wisdom and to take action based on that wisdom. S. Rādhākrishnan, in his writings on Indian philosophy, highlights the practical application of this verse in contemporary life, where individuals must navigate complex decisions and challenges, and the importance of seeking guidance from within and from others to achieve a sense of purpose and direction.