tato rājā janakaḥ prīto vācaspatimathābravīt . nīlāṃ hemnaḥ śatakaṃ sa ca dehādvisṛjyatāt .
“Then King Janaka, delighted, spoke to the Lord of Speech (Brahma) and released a hundred gold Nila birds from his body.”
Structure
tato - rājā - janakaḥ - prīto - vācaspatim - atha - ābravīt - nīlāṃ - hemnaḥ - śatakāṃ - sa - ca - dehāt - visṛjya - tat
tato (then) rājā (king) janakaḥ (Janaka) prīto (being pleased) vācaspatim (to the master of speech, i.e., Brahman) atha (then) ābravīt (spoke) sa (he) ca (and) dehāt (from his body) nīlāṃ (blue) hemnaḥ (golden) śatakāṃ (hundred) visṛjya (emitting) tat (that)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| rājā | rājā | noun | nominative · singular · masculine | king |
| janakaḥ | janakaḥ | noun | nominative · singular · masculine | Janaka (king of Mithilā) |
| prīto | prīto | verb | √prī · past participle · third | being pleased |
| vācaspatim | vācaspatim | noun | accusative · singular · masculine | Vācaspatī (name of a sage, here used as a title of respect) |
| atha | atha | indeclinable | — | then, now |
| ābravīt | ābravīt | verb | √brū · preterite · third | he spoke |
| nīlāṃ | nīlāṃ | noun | accusative · singular · feminine | blue, or a type of serpent |
| hemnaḥ | hemnaḥ | noun | ablative · singular · masculine | gold |
| śatakāṃ | śatakāṃ | noun | accusative · singular · feminine | hundred (here likely an adjective qualifying a noun) |
| sa | sa | pronoun | nominative · singular · masculine | he |
| ca | ca | indeclinable | — | and |
| dehāt | dehāt | noun | ablative · singular · masculine | body |
| visṛjya | visṛjya | verb | √sṛj · gerund | having released |
| tat | tat | pronoun | accusative · neuter · neuter | that |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa underscores the non-dual nature of reality, where King Janaka, as the embodiment of the Self (Ātman), delights in the unity of existence. Through the image of releasing a hundred gold Nila birds from his body, Śaṅkarācārya would likely interpret this as a metaphor for the liberation of the self from the confines of material existence, pointing towards the ultimate reality of Brahman. As Śaṅkara notes in his commentary on the Brahma Sutras, the individual self (jīva) is ultimately one with the universal Self (Brahman), and this verse can be seen as an allegory for that realization. The act of releasing the birds signifies the breaking free from the bondage of ignorance (avidyā), leading to the understanding of the brahman-ātman identity, a central tenet of Advaita Vedānta.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse could be understood as an illustration of the loving relationship between the devotee (jīva) and the Lord (Īśvara), with King Janaka's delight and action symbolizing the joy and liberation that come from devotion. Rāmānujācārya, emphasizing the importance of bhakti, might see Janaka's release of the gold Nila birds as an act of selfless love, mirroring the selfless love of the Supreme for his devotees. This act could represent the devotee's release from worldly attachments, facilitated by the grace of the Lord, leading to a deeper union with Īśvara. Madhvācārya, with his emphasis on the difference between the Lord and the devotee, might interpret this as a demonstration of the Lord's power and the devotee's humble dependence, highlighting the dependency of the jīva on Īśvara for liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern perspective, this verse can be seen as a powerful allegory for personal transformation and universal interconnectedness. Swami Vivekānanda, emphasizing the practical application of Vedāntic principles, might view King Janaka's action as a symbol of the human potential for growth and selflessness. The release of the Nila birds could represent the unleashing of one's inner potential, freeing oneself from the limitations of ego and worldly desires, to achieve a higher state of consciousness and contribution to society. Similarly, S. Radhakrishnan, focusing on the universal and ethical aspects of Vedānta, could interpret this verse as a call to action for humanity to strive for a world where such freedom and joy are available to all, reflecting the universal principles of empathy, compassion, and the pursuit of knowledge, which are central to contemporary life and global harmony.