atha rājā tu jānakīṃ dṛṣṭvā prahṛpyā vismitaḥ
“Then, having seen Jānaki, the King was delighted and amazed.”
Structure
atha - rājā - tu - jānakīṃ - dṛṣṭvā - prahṛpyā - vismitaḥ
rājā (king) tu (then) jānakīṃ (Jānakī) dṛṣṭvā (having seen) prahṛpyā (with great joy) vismitaḥ (was amazed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tu | tu | indeclinable | — | indeed, surely |
| jānakīṃ | jānakīṃ | noun | accusative · singular · feminine | Jānakī (Sītā) |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| prahṛpyā | prahṛpyā | verb | √hṛ · absolutive · third | being delighted |
| vismitaḥ | vismitaḥ | verb | √vism · past participle · third | was astonished |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, though narrative in nature, hints at the non-dual essence of reality when understood in the context of the entire Rāmāyaṇa. The delight and amazement of the King upon seeing Jānaki (Sītā) can be seen as a metaphor for the realization of one's true nature. According to Shankara, the ultimate reality is beyond all worldly experiences, yet it is through such experiences that one may catch glimpses of it. In his commentary on the Brahmasūtra (1.1.1), Shankara discusses how the ultimate truth (Brahman) is the essence of all beings and experiences. Similarly, the King's experience here symbolizes the jīva's (individual soul) realization of its true identity with Brahman, facilitated through the acknowledgment of the divine in another being. This interpretation aligns with the Advaitic notion of the world being an illusion (māyā), and true understanding coming from beyond the mundane. The King's reaction, thus, can be seen as a symbol of the bliss (ānanda) that accompanies the realization of the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen through the lens of bhakti, or devotion. The King's delight and amazement upon seeing Jānaki reflects the jīva's natural inclination towards the divine. Rāmānujācārya, in his Śrī Bhāṣya, discusses the loving relationship between the jīva and Īśvara (God), emphasizing that all beings are inherently connected to and dependent on the divine. The King's reaction, therefore, symbolizes the devotional love (prema) that arises from recognizing the divine in another. This is particularly significant in the context of the Rāmāyaṇa, where Rāma (the king) and Sītā (Jānaki) are often seen as embodiments of the divine and the ideal devotee, respectively. Madhvācārya, with his emphasis on the difference (bheda) between the jīva and Īśvara, would likely interpret the King's experience as a testament to the inherent dependence of the jīva on the grace of Īśvara for spiritual enlightenment and liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often spoke about the universal principles found in ancient texts like the Rāmāyaṇa. This verse can be seen as highlighting the importance of recognizing the divine in all beings. In his lectures and writings, Vivekānanda emphasized the need for self-realization and the service of others as a path to spiritual growth. The King's delight and amazement upon seeing Jānaki can thus be interpreted as a symbol of the joy and fulfillment that comes from serving and recognizing the divine in others. Radhakrishnan, in his discussions on the Rāmāyaṇa, noted the importance of living a life of ethics and morality, as exemplified by Rāma. The King's reaction, in this context, reflects the ethical and moral principles that guide human behavior towards a more universal and compassionate way of living. Both thinkers would likely see this verse as an invitation to embrace a life of service, compassion, and self-awareness, reflecting the universal and practical applications of ancient wisdom in contemporary life.