tayostva asmim naśoke niṣpanne janayāmāsa jagannivāsaḥ ॥ १५३ ॥
“Then, when the two were born and Kaushalya's grief had disappeared, the Lord of the world (Rāma) appeared.”
Structure
tayoḥ tu asmin na śoke niṣpanne jagan-nivāsaḥ janayāmāsa
jagan-nivāsaḥ (the protector of the world) tu (indeed) asmin (in this) na śoke (grief) niṣpanne (having arisen) tayoḥ (of those two) janayāmāsa (was born)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tayoḥ | tayoḥ | pronoun | genitive · dual · masculine | of those two |
| tu | tu | indeclinable | — | indeed, surely |
| asmin | asmin | pronoun | locative · singular · masculine | in this |
| na | na | indeclinable | — | not |
| śoke | śoke | noun | locative · singular · masculine | in grief |
| niṣpanne | niṣpanne | verb | √niṣpad · past participle · third | having occurred |
| jagan-nivāsaḥ | jagan-nivāsaḥ | compound | tatpuruṣa · "jagatāṃ nivāsaḥ" | the abode of the world |
| janayāmāsa | janayāmāsa | verb | √jan · aorist · third | he was born |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, 'tayostva asmim naśoke niṣpanne jagan-nivāsaḥ janayāmāsa', underscores the non-dual nature of reality. According to Shankara, the birth of Rāma signifies the manifestation of the Supreme Self (Brahman) in the world. The phrase 'na śoke' suggests the transcendence of worldly sorrows, echoing the Upaniṣadic concept of 'śokānta', or the cessation of sorrow, through the realization of Brahman. Shankara's commentary on the Brahma Sūtra (1.1.2) clarifies that the ultimate reality is beyond all worldly dualities, including sorrow and joy. Thus, Rāma's birth, as described in this verse, can be seen as a symbol of the emergence of the Ātman (the individual self) into the world, reminding us of our true identity as Brahman. This reading encourages the seeker to look beyond the empirical world and seek unity with the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is understood as an illustration of the Lord's (Īśvara) benevolence towards his devotees. Rāmānujācārya, in his Śrī Bhāṣya (commentary on the Brahma Sūtra), emphasizes the concept of 'prapatti', or self-surrender, as the means to attain the Lord's grace. The birth of Rāma, as described here, is a manifestation of the Lord's compassion towards Kaushalya and, by extension, all devotees. Madhvācārya, on the other hand, might view this verse through the lens of 'bheda', or difference, between the Lord and the jīva (individual self), highlighting the distinct roles of Rāma as the Lord and Kaushalya as the devotee. Both perspectives underscore the devotional relationship between the jīva and Īśvara, with this verse serving as a testament to the Lord's intervention in the world for the sake of his devotees.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, 'tayostva asmim naśoke niṣpanne jagan-nivāsaḥ janayāmāsa', offers a profound message of hope and spiritual awakening. Swami Vivekānanda, in his lectures on the Rāmāyaṇa, often emphasized the universal principles underlying the epic story. He might interpret Rāma's birth as a metaphor for the emergence of the divine within every individual, symbolizing the potential for spiritual growth and self-realization. S. Radhakrishnan, drawing from his philosophical synthesis of Eastern and Western thought, could view this verse as an illustration of the cosmic process, where the divine (jagan-nivāsaḥ) manifests in the world to guide humanity towards a higher plane of existence. Both thinkers highlight the practical application of this verse, encouraging individuals to seek the divine within themselves and to strive for a life of purpose and meaning, reflecting the universal and timeless appeal of the Rāmāyaṇa's message.