tatastu dṛṣṭvā janakaṁ yathārhaṁ abravīn rāmo
“Then, having seen Janaka as was proper, Rama spoke.”
Structure
tatastu dṛṣṭvā janakaṁ yathā arhaṁ abravīt rāmo
rāmo (Rama) tatastu (then) dṛṣṭvā (having seen) janakaṁ (King Janaka) yathā (as) arhaṁ (befitting) abravīt (spoke)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, thereafter |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen, having looked at |
| janakaṁ | janakaṁ | noun | accusative · singular · masculine | Janaka (the king of Mithilā) |
| yathā | yathā | indeclinable | — | as, in accordance with |
| arhaṁ | arhaṁ | noun | accusative · singular · neuter | honour, respect |
| abravīt | abravīt | verb | √brū · past · third | he spoke, said |
| rāmo | rāmo | noun | nominative · singular · masculine | Rāma (the prince of Ayodhyā) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse exemplifies the non-dual reading of the Rāmāyaṇa, where Rama's interaction with Janaka symbolizes the unity of the individual self (jīva) with the ultimate reality (Brahman). According to Śaṅkarācārya, the proper seeing (yathārhaṁ dṛṣṭvā) of Janaka by Rama signifies the removal of ignorance (avidyā) that veils the true nature of the self. This is in line with Śaṅkarācārya's commentary on the Brahma Sūtras (BS 1.1.4), where he argues that the individual self is not different from Brahman. The verse implies that Rama, as the embodiment of Brahman, recognizes Janaka as a reflection of the ultimate reality, thus establishing the brahman-ātman identity. This non-dual reading underscores the Advaita Vedānta concept of the oneness of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In this verse, Rama's respectful address to Janaka (yathārhaṁ abravīn) highlights the devotional relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā (BG 3.24), emphasizes the importance of recognizing the Lord's presence in all beings, which is reflected in Rama's interaction with Janaka. Madhvācārya, on the other hand, would view this verse as an illustration of the difference (bheda) between the Lord (Rama) and the devotee (Janaka), while also acknowledging the intimacy of their relationship. This verse showcases the Vaiṣṇava emphasis on bhakti (devotion) and the recognition of the Lord's supremacy, as well as the distinct roles of the jīva and Īśvara in the devotional dynamic.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as a metaphor for the universal and practical application of self-realization in contemporary life. Swami Vivekānanda, in his lecture 'The Ideal of a Universal Religion' (CW 2:378), spoke about the importance of recognizing the divine in every human being, which is reflected in Rama's respectful interaction with Janaka. S. Rādhākrishnan, in his book 'The Bhagavad Gītā' (p. 123), emphasized the significance of self-control and respect for others, as exemplified by Rama's behavior towards Janaka. The verse suggests that true understanding and respect for others can only arise from a deep understanding of one's own nature, which is a fundamental principle of Neo-Vedānta. By recognizing the inherent worth and dignity of every individual, we can cultivate a sense of universal brotherhood and compassion, as envisioned by Neo-Vedānta thinkers.