tasya tad-rāghavasa vācanaṁ śrutvā munayo deva-rātasya cakāra vismayam
“On hearing that speech of Rāma, the sages present there felt amazed at Rāma's reverence for the king.”
Structure
tasya / tad / rāghavasa / vācaṁ / śrutvā / munayo / deva-rātasya / cakāra / vismayam
munayo (sages) deva-rātasya (of the king) tasya (that) rāghavasa (of Rāghava) vācaṁ (speech) tad (that) śrutvā (having heard) vismayam (wonder) cakāra (experienced)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| tad | tad | pronoun | accusative · neuter singular · neuter | that |
| rāghavasa | rāghavasa | compound | possessive bahuvrīhi or tatpuruṣa · "rāghavo nāma yasya (or) rāghavasaṃ nāma" | Rāghava's (speech) |
| vācaṁ | vācaṁ | noun | accusative · singular · feminine | (his) speech/word |
| śrutvā | śrutvā | indeclinable | — | having heard |
| munayo | munayo | noun | nominative · plural · masculine | sages/munis |
| deva-rātasya | deva-rātasya | compound | tatpuruṣa · "deva-rāt nāma yasya" | Daśaratha's (the king whose fame reaches the gods) |
| cakāra | cakāra | verb | √kṛ · past tense (3rd person) · third | he made/performed |
| vismayam | vismayam | noun | accusative · singular · masculine | wonder/amazement |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa highlights the non-dual nature of reality, as Rāma's reverence for the king exemplifies the unity of the individual self (jīva) with the ultimate reality (Brahman). Shankara's commentary on the Brahma Sutras (1.1.1) emphasizes that the knowledge of Brahman leads to the understanding that the individual self is not separate from the ultimate reality. In this context, Rāma's actions demonstrate a deep understanding of this non-dual reality, where the distinctions between the king and the self are transcended. The amazement of the sages at Rāma's reverence is a testament to the extraordinary nature of this realization, which points to the identity of Brahman and ātman. As Shankara notes in his Upadesasahasri (1.14), the ultimate reality is beyond all distinctions, and Rāma's actions in this verse embody this understanding.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse showcases the devotee's (Rāma) unwavering devotion to the Lord (king), exemplifying the Vaiṣṇava ideal of prapatti, or self-surrender. Rāmānujācārya, in his Śrībhāṣya (1.1.1), highlights the importance of self-surrender as a means to attain liberation. Rāma's reverence for the king demonstrates this self-surrender, where the individual ego is subsumed by devotion to a higher power. The relationship between jīva and Īśvara is one of dependence, where the individual relies on the Lord for guidance and protection. Madhvācārya's commentary on the Bhagavad Gītā (18.66) also emphasizes the importance of self-surrender, and Rāma's actions in this verse can be seen as an exemplary model of this devotional attitude.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound universal application, as it highlights the importance of reverence and respect for authority, which is essential for personal growth and societal harmony. Swami Vivekānanda, in his lecture 'The Ideal of a Universal Religion' (1896), emphasizes the need for self-control and respect for others as a means to achieve spiritual growth. Rāma's reverence for the king demonstrates this self-control and respect, which are essential for achieving a higher state of consciousness. S. Rādhākrishnan, in his book 'The Hindu View of Life' (1927), also notes that the Hindu tradition emphasizes the importance of respect for authority and tradition, which is reflected in Rāma's actions in this verse. This verse can be seen as a call to cultivate reverence and respect in our daily lives, leading to a more harmonious and balanced existence.