atha rājā tadāgacchata kauśalyāṃ mithilāṃ nagarīm ॥ ८१ ॥
“Then the king reached Mithaali nagari of Kaushalya.”
Structure
atha rājā tadā agacchata kauśalyām mithilām nagarīm
atha (then) rājā (the king) tadā (at that time) agacchata (went) kauśalyām (to Kauśalyā) mithilām (to Mithilā) nagarīm (city)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tadā | tadā | indeclinable | — | then |
| agacchata | agacchata | verb | √gach · past tense · third | he went |
| kauśalyām | kauśalyām | noun | locative · singular · feminine | in Kauśalyā |
| mithilām | mithilām | noun | accusative · singular · feminine | Mithilā |
| nagarīm | nagarīm | noun | accusative · singular · feminine | city |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, atha rājā tadāgacchata kauśalyāṃ mithilāṃ nagarīm, presents an opportunity to reflect on the non-dual nature of reality. According to Shankara, the ultimate reality, Brahman, is beyond human comprehension and the distinctions we make. The king's journey to Mithila, the city of Kaushalya, can be seen as a metaphor for the individual self's (jiva) journey towards realizing its true nature, which is identical with Brahman. In his commentary on the Brihadaranyaka Upanishad, Shankara argues that the self is not bound by space or time, and its true nature is revealed through the realization of its identity with the absolute (Brahman). This verse, although narrative in context, hints at the transcendence of spatial and temporal limitations, pointing towards the ultimate unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The act of King Janaka reaching Mithila, as mentioned in this verse, signifies the devotional connection between the individual self (jiva) and the supreme lord (Isvara). For Ramanuja, this narrative can be seen as an allegory of the devotee's journey towards union with God, where Mithila represents the realm of divine presence. The city belonging to Kaushalya, Rama's mother, symbolizes the nurturing and protective aspect of the divine. Madhva, on the other hand, might interpret the king's movement as a symbol of the distinction between the infinite (God) and the finite (human), underscoring the dependence of the finite on the infinite. In the Vaiṣṇava tradition, such narratives serve to deepen the understanding of the relationship between the jiva and Isvara, emphasizing devotion and surrender as paths to spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound lesson in the universality of human experience. Swami Vivekananda, in his lectures, often spoke about the importance of realizing one's true potential and the unity of all existence. The king's journey to Mithila can be seen as a symbol of personal growth and self-discovery. The city of Mithila, associated with the wisdom of King Janaka, represents a place of spiritual enlightenment and wisdom. In contemporary life, this verse reminds us of the importance of striving for wisdom and self-awareness. As Radhakrishnan noted, understanding the deeper, universal message of such texts can help us navigate the complexities of modern life, fostering a more compassionate and inclusive society. The narrative encourages us to embark on our own journey of self-discovery, just as the king reached Mithila, to find our own path to wisdom and inner peace.