atha rājā tad-āgāśca lokāṣṭūṣyanta sarvaśaḥ
“Then the king, the Brahmins and all the people rejoiced.”
Structure
atha rājā tad āgāś ca lokāḥ tūṣyanta sarvaśaḥ
atha (then) rājā (the king) ca (and) tad (those) āgāś (regions) lokāḥ (people) sarvaśaḥ (in every way) tūṣyanta (were pleased)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, now |
| rājā | rājā | noun | nominative · singular · masculine | king |
| tad | tad | pronoun | accusative · singular · neuter | that |
| āgāś | āgāś | noun | accusative · singular · masculine | sky, heaven |
| ca | ca | indeclinable | — | and |
| lokāḥ | lokāḥ | noun | nominative · plural · masculine | worlds, people |
| tūṣyanta | tūṣyanta | verb | √tūṣ · laṭ · third | were pleased, were satisfied |
| sarvaśaḥ | sarvaśaḥ | indeclinable | — | completely, entirely |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa underscores the non-dual nature of ultimate reality. Shankara, in his commentary on the Brahmasūtras, emphasizes the importance of understanding the ātman as brahman, the unchanging, all-pervading reality. The joy expressed by the king, the Brahmins, and all people upon the occasion described in this verse, is a reflection of the inherent bliss (ānanda) of brahman. According to Shankara, the realization of this bliss is possible when the individual self (jīva) recognizes its identity with the supreme self (paramātman). This verse, though part of a narrative, points to the idea that true rejoicing comes from the comprehension of this non-dual identity, which transcends fleeting worldly pleasures. The collective rejoicing (sarvaśaḥ) symbolizes the universal nature of this bliss, accessible to all when the veil of ignorance (avidyā) is lifted.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as an illustration of the dependent relationship between the jīva (individual self) and Īśvara (the Lord). The rejoicing of the king and his people reflects the natural state of the jīva when in harmony with Īśvara. Rāmānuja's concept of 'śeṣa-śeṣin' (the lord and servant relationship) is pertinent here, where the jīva finds fulfillment in serving and loving Īśvara. Madhvācārya, on the other hand, might emphasize the distinction between the jīva and Īśvara, highlighting that the joy experienced by the king and his subjects is a gift from Īśvara, underscoring His grace and sovereignty. Both perspectives within the Vaiṣṇava tradition see this verse as a moment where the interconnectedness of all beings with the divine is celebrated.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, would interpret this verse as symbolizing the universal principle of joy and unity that underlies all existence. Vivekānanda, in his lectures, often emphasized the importance of realizing one's true nature and the interconnectedness of all humanity. He would likely see the collective rejoicing in this verse as a manifestation of the inherent human aspiration for harmony and happiness, achievable through spiritual growth and service to others. Rādhākrishnan, with his focus on the practical application of Vedāntic principles in modern life, might connect this verse to the idea of 'sarvodaya' (the uplift of all), suggesting that true joy comes from working towards the well-being of the entire community, reflecting the universal and egalitarian spirit of Vedānta.