tasya lokānāṃ hṛdāni vismayāccyutāni ca .
“The hearts of those people were struck with wonder and were dismayed.”
Structure
tasya lokānāṃ hṛdāni vismayāt cyutāni ca
tasya (of His) lokānāṃ (of the people) hṛdāni (hearts) vismayāt (from wonder) cyutāni (were shaken) ca (and)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| lokānāṃ | lokānāṃ | noun | genitive plural · plural · masculine | of the worlds |
| hṛdāni | hṛdāni | noun | accusative plural · plural · neuter | hearts |
| vismayāt | vismayāt | indeclinable | — | on account of wonder |
| cyutāni | cyutāni | noun | accusative plural · plural · neuter | fell |
| ca | ca | particle | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa highlights the astonishment of the people upon witnessing an extraordinary event, potentially the divine manifestation of Rāma. Shankara's non-dual reading would interpret this wonder (vismaya) as a momentary glimpse into the ultimate reality, beyond the mundane. The hearts being struck with wonder and dismay signify the limitations of the human mind in comprehending the divine. This moment of awe can be seen as a precursor to the realization of the brahman-ātman identity, where the individual self (jīva) recognizes its true nature as part of the universal consciousness (brahman). While Shankara does not directly comment on this verse, his reasoning on similar passages, such as the Chāndogya Upaniṣad, emphasizes the importance of recognizing the ultimate reality that underlies all phenomena. Thus, this verse can be seen as an invitation to transcend the ordinary and seek the extraordinary, the divine within.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition views this verse through the lens of bhakti, or devotion. The wonder and dismay experienced by the people are a manifestation of their love and reverence for the divine, in this case, Rāma. Rāmānujācārya would interpret this verse as an example of the jīva's (individual self) natural inclination towards Īśvara (the personal deity), highlighting the intimate relationship between the two. The emotions evoked in the people's hearts signify their dependence on and surrender to the divine will. Madhvācārya, on the other hand, might emphasize the difference between the jīva and Īśvara, viewing the wonder as a recognition of the superiority of the divine. While neither Rāmānuja nor Madhva directly comments on this verse, their broader philosophical stances provide a framework for understanding the devotional implications of this passage.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan offer a universal and practical interpretation of this verse, focusing on its application to contemporary life. The astonishment and dismay experienced by the people can be seen as a metaphor for the human response to the unknown or the extraordinary. Vivekānanda, in his lectures on the Bhakti Yoga, discusses the importance of cultivating a sense of wonder and awe in our daily lives, recognizing the divine in all aspects of existence. Rādhākrishnan, in his writings on the Upaniṣads, emphasizes the significance of self-inquiry and exploration, highlighting the need to transcend mundane limitations and seek the ultimate reality. This verse, in the context of Neo-Vedānta, serves as a reminder to approach life with a sense of curiosity and openness, recognizing the interconnectedness of all experiences and the potential for spiritual growth and self-realization in every moment.