tato lakṣmaṇaḥ prahlādano brāhmaṇo rājā ca deva-rāto janakaḥ
“Then came Prahlada's son, the Brahmin Laksman, and the king Janaka, son of Devarata.”
Structure
tato lakṣmaṇaḥ prahlādanaḥ brāhmaṇaḥ rājā ca deva-rāto janakaḥ
tato (then) lakṣmaṇaḥ (Lakshmana) prahlādanaḥ (Prahladana) brāhmaṇaḥ (the Brahman) rājā (the king) ca (and) deva-rāto (Devrata) janakaḥ (Janaka)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| lakṣmaṇaḥ | lakṣmaṇaḥ | noun | nominative · singular · masculine | Lakṣmaṇa |
| prahlādanaḥ | prahlādanaḥ | noun | nominative · singular · masculine | Prahlādana (name of a Brāhmaṇa) |
| brāhmaṇaḥ | brāhmaṇaḥ | noun | nominative · singular · masculine | Brāhmaṇa |
| rājā | rājā | noun | nominative · singular · masculine | king |
| ca | ca | indeclinable | — | and |
| deva-rāto | deva-rāto | compound | dvandva · "deva-rāja" | the god-king (Janaka) |
| janakaḥ | janakaḥ | noun | nominative · singular · masculine | Janaka (king of Mithilā) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse offers an insight into the non-dual nature of reality, as it describes the gathering of various individuals, including Prahlada's son, the Brahmin Laksman, and the king Janaka. Śaṅkarācārya, in his commentary on the Brahmasūtra (1.1.5), notes that the ultimate reality, Brahman, is beyond human conception and that all distinctions are ultimately illusory. This verse, in the context of the Rāmāyaṇa, highlights the equality of all beings, regardless of their social status or background, pointing to the brahman-ātman identity. The mention of a Brahmin and a king in the same verse underscores the idea that, in the ultimate sense, all individuals are equal and that their external designations are merely a manifestation of the one, undivided Brahman. This reading is consistent with Śaṅkarācārya's emphasis on the illusory nature of distinctions and the ultimate non-duality of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The presence of Prahlada's son and king Janaka in this verse is significant in the Vaiṣṇava tradition, as it highlights the relationship between the jīva (the individual self) and Īśvara (the supreme lord). Rāmānujācārya, in his Śrībhāṣya (1.1.1), emphasizes the importance of bhakti (devotion) in realizing this relationship. This verse, in the context of the Rāmāyaṇa, demonstrates the devotional attitude of the characters, who gather to pay homage to Rāma. The mention of a Brahmin and a king together also underscores the Vaiṣṇava idea of the equal accessibility of bhakti to all individuals, regardless of their social status. Madhvācārya, in his Anuvyākhyāna, further emphasizes the idea that the individual self is distinct from, yet dependent on, the supreme lord, illustrating this concept through the example of Prahlada's unwavering devotion to Viṣṇu.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has significant implications for contemporary life, as it highlights the importance of overcoming social and cultural barriers to achieve a deeper understanding of humanity. Swami Vivekānanda, in his lecture 'The Ideal of a Universal Religion' (Complete Works, 2:378), emphasizes the need for a universal and inclusive approach to spirituality, one that transcends external designations. This verse, in the context of the Rāmāyaṇa, exemplifies this idea by bringing together individuals from diverse backgrounds, including a Brahmin and a king. S. Rādhākrishnan, in his 'Indian Philosophy' (Vol. 1, p. 135), further notes that the ultimate goal of Vedānta is to realize the unity of all existence, and that this verse, in its depiction of a harmonious gathering, points to the possibility of achieving this unity in everyday life. By reflecting on this verse, we can gain insight into the importance of fostering inclusivity, respect, and understanding in our own lives.