atha rājā tato vismito vākyaṃ vismāpya vācaspatiṃ .
“The king was then surprised and astonished, and spoke a sentence that amazed even the eloquent.”
Structure
atha rājā tato vismitaḥ vākyaṃ vismāpya vācaspatim
atha (then) rājā (the king) tato (thereupon) vismitaḥ (wondered) vācyaṃ (speech) vācaspatim (Brihaspati) vismāpya (having caused to wonder)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now, well |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tato | tato | indeclinable | — | then, thereafter |
| vismitaḥ | vismitaḥ | verb | √vism · liṅ-past · third | was astonished |
| vākyaṃ | vākyaṃ | noun | accusative · singular · neuter | speech, sentence |
| vismāpya | vismāpya | verb | √vismāpaya · infinitive or gerund | having astonished |
| vācaspatim | vācaspatim | noun | accusative · singular · masculine | lord of speech, Brhaspati |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse illustrates the astonishment of the king, symbolizing the individual self's amazement upon realizing the ultimate truth. According to Śaṅkarācārya, this astonishment stems from the sudden grasp of the non-dual nature of reality, where the distinctions between the self and the absolute become blurred. In his commentary on the Brahmasūtras, Śaṅkara explains that the ultimate reality, Brahman, is the unchanging essence that underlies all existence. In this context, the king's amazement represents the moment of insight where the jīva, or individual self, recognizes its identity with Brahman, thus transcending the limitations of the material world. This verse, therefore, points to the fundamental Advaita Vedānta concept of brahman-ātman identity, where the individual self is ultimately one with the universal self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava interpretation of this verse focuses on the relationship between the jīva and Īśvara, emphasizing the devotional aspect of this interaction. Rāmānujācārya would likely view the king's astonishment as a manifestation of bhakti, or loving devotion, where the individual self is overwhelmed by the majesty and grace of the divine. In his Śrī Bhāṣya, a commentary on the Brahmasūtras, Rāmānuja discusses the concept of prapatti, or self-surrender, as a means to attain divine grace. In this context, the king's amazement can be seen as a form of prapatti, where he surrenders his ego and limitations, allowing himself to be guided by the divine will. This verse thus underscores the Vaiṣṇava emphasis on the personal relationship between the individual and the divine, highlighting the path of devotion as a means to spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern perspective, this verse can be seen as a call to self-reflection and introspection. Swami Vivekānanda, in his lectures on the Upaniṣads, often emphasized the importance of self-inquiry and the realization of one's true nature. The king's astonishment can be viewed as a symbol of the individual's awakening to their inner potential and the universal principles that govern human existence. As Vivekānanda notes, 'The whole universe is a collection of slides, as it were, of this one theme – the realization of the Self.' This verse, therefore, encourages the reader to look beyond the external world and to explore the depths of their own consciousness, where the universal and the individual intersect. By doing so, one can uncover the hidden patterns and meanings that underlie human experience, leading to a more authentic and fulfilling life. In this sense, the verse offers a practical and universal message, applicable to individuals from all walks of life, inviting them to embark on a journey of self-discovery and spiritual growth.