atharājājagāmacittaṁbrahmācaivāgrataḥ ।
“Then the king's mind and Brahma himself from the front went.”
Structure
atha - rājā - jagāma - cittaṁ - brahmā - ca - eva - agrataḥ
atha (then) brahmā (Brahmā) ca (and) eva (indeed) agrataḥ (in front) rājā (the king) cittaṁ (to) jagāma (went)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| jagāma | jagāma | verb | √gam · past · third | he went |
| cittaṁ | cittaṁ | noun | accusative · singular · neuter | mind, thoughts |
| brahmā | brahmā | noun | nominative · singular · masculine | Brahmā |
| ca | ca | indeclinable | — | and |
| eva | eva | indeclinable | — | indeed, surely |
| agrataḥ | agrataḥ | indeclinable | — | in front, before |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual essence of ultimate reality, where the distinction between the individual self (cittaṁ) and the absolute (brahmā) dissolves. Shankara's commentary on the Brahma Sutras, particularly in the context of the Mahavakyas, illuminates how such verses as this one from the Rāmāyaṇa point towards the identity of brahman and ātman. The movement of the king's mind (cittaṁ) towards Brahma indicates a return to one's true nature, akin to the concept of ' Tat tvam asi' - You are That. This non-dual reading emphasizes that the ultimate goal is to transcend the limitations of the individual ego and realize one's unity with the universal consciousness, Brahma. The frontal or direct approach (agrataḥ) signifies a straightforward path to this realization, unencumbered by duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of devotional relationships and the distinction between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya might see the king's mind moving towards Brahma as an exemplification of the soul's innate longing for union with the divine. This movement signifies the potential for spiritual growth and proximity to God, emphasizing the path of devotion (bhakti) as the means to bridge the gap between the individual and the divine. Madhvācārya, on the other hand, might stress the real difference between the soul and God, yet both would agree on the importance of a direct, loving relationship with the divine, as suggested by the phrase 'agrataḥ', indicating a straightforward or intimate approach to the divine presence.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse is seen as a call to the universal within every individual, urging a direct and uncomplicated path to self-realization. Swami Vivekānanda, in his lectures on the practical applications of Vedanta, would likely interpret the king's mind moving towards Brahma as a symbol of the universal potential within each person to achieve a higher state of consciousness. He might cite this verse as an example of the necessity to look inward and upward, directly towards the ultimate truth, rather than being bogged down by external rituals or dogma. Similarly, S. Radhakrishnan, in his philosophical works, would probably focus on the ethical implications of this verse, arguing that the direct approach to the divine, unmediated by unnecessary complexities, allows for a more authentic and universally applicable spirituality, relevant to contemporary life and its challenges.