tatastu dṛṣṭvā ca tato'pi dṛṣṭvā sumahad-vismayamāgato'tha rājā.
“Then, having seen him, and again having seen him, the king was then filled with great wonder.”
Structure
tatastu dṛṣṭvā ca tato api dṛṣṭvā sumahat vismayam āgataḥ atha rājā
rājā atha tatastu dṛṣṭvā ca tato api dṛṣṭvā sumahat vismayam āgataḥ
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, from there |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| ca | ca | indeclinable | — | and |
| tato | tato | indeclinable | — | from that, then |
| api | api | indeclinable | — | also |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| sumahat | sumahat | adjective | — | great, extremely large |
| vismayam | vismayam | noun | accusative · singular · masculine | wonder, astonishment |
| āgataḥ | āgataḥ | verb | √gā · past · third | came, arrived |
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa illustrates the non-dual nature of reality, as the king's repeated observations of the subject lead to a profound sense of wonder. According to Shankara, such wonder (vismayam) arises from the intellect's inability to fully comprehend the ultimate reality, which is beyond the limits of human perception. In his commentary on the Brahma Sutras, Shankara explains that the ultimate goal of knowledge is to realize the identity of brahman and ātman, which is the source of all existence. This verse suggests that the king's experience of wonder is a step towards this realization, as he begins to transcend his limited perceptions and glimpse the deeper truth. In the context of Advaita Vedanta, the king's wonder can be seen as a moment of intuition, where the distinctions between subject and object, self and other, begin to dissolve, revealing the non-dual nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as an expression of the devotee's awe and reverence for the divine. The king's repeated observations of the subject represent the devotee's intense longing to behold the Lord's majestic form. Rāmānujācārya, in his commentary on the Bhagavad Gītā, highlights the importance of cultivating such devotion, which leads to a deep sense of dependence on the Lord and a willingness to surrender one's ego. In this context, the king's wonder can be seen as a manifestation of his growing devotion, as he becomes increasingly aware of the Lord's presence and majesty. Madhvācārya, on the other hand, would emphasize the difference between the Lord and the devotee, highlighting the king's wonder as a response to the Lord's gracious revelation of himself. Both traditions, however, agree that the verse points to the transformative power of devotion, which can lead the devotee to a deeper understanding of the Lord's nature and their own relationship with him.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse from the Rāmāyaṇa has significant implications for contemporary life, as it highlights the importance of cultivating a sense of wonder and awe in our daily experiences. Swami Vivekānanda, in his lectures on the Bhagavad Gītā, emphasizes the need to approach life with a sense of curiosity and openness, allowing us to transcend our limited perspectives and glimpse the deeper truth. S. Radhakrishnan, in his writings on Indian philosophy, notes that such a sense of wonder is essential for personal growth and transformation, as it allows us to tap into our inner potential and connect with the world around us. In this context, the king's wonder can be seen as a model for our own spiritual journeys, as we seek to cultivate a deeper sense of awareness and appreciation for the world and our place within it. By embracing a sense of wonder and awe, we can begin to transcend our ego-bound limitations and connect with the universal principles that underlie all existence.