tatastu dṛṣṭvā mithilāṃ janakasya duhitaraṃ । tāṃ rāghaveṇa sahitāṃ dṛṣṭvā prahṛṣṭamanaḥ jaṭām ॥
“Then, seeing Janaka's daughter, Sītā, with Rāma, his mind full of joy, his matted locks were delighted.”
Structure
tatastu dṛṣṭvā mithilām janakasya duhitaraṃ tām rāghaveṇa sahitām dṛṣṭvā prahṛṣṭamanaḥ jaṭām
tatastu (then) dṛṣṭvā (having seen) mithilām (the city of Mithilā) janakasya (of King Janaka) duhitaraṃ (the daughter) tām (that girl) rāghaveṇa (with Raghu's son) sahitām (together) dṛṣṭvā (having seen) prahṛṣṭa-manaḥ (with rejoiced mind) jaṭām (I became)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, thereafter |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| mithilām | mithilām | noun | accusative · singular · feminine | Mithilā |
| janakasya | janakasya | noun | genitive · singular · masculine | of Janaka |
| duhitaraṃ | duhitaraṃ | noun | accusative · singular · feminine | daughter |
| tām | tām | pronoun | accusative · singular · feminine | her |
| rāghaveṇa | rāghaveṇa | noun | instrumental · singular · masculine | with Rāghava |
| sahitām | sahitām | compound | bahuvrīhi · "sahita + ā +m" | accompanied by |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| prahṛṣṭamanaḥ | prahṛṣṭamanaḥ | compound | bahuvrīhi · "prahṛṣṭa + manaḥ" | whose mind is delighted |
| jaṭām | jaṭām | noun | accusative · singular · feminine | having become delighted (or having put on matted hair, here implying a delighted mental state) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, tatastu dṛṣṭvā mithilāṃ janakasya duhitaraṃ, can be seen through the lens of non-duality. Śaṅkarācārya, in his commentary on the Brahmāsūtra, explains that the ultimate reality, Brahman, is beyond all distinctions and dualities. In this context, the joy of Jaṭāyu upon seeing Sītā with Rāma symbolizes the bliss of realizing the unity of all existence. According to Shankara, the world of duality is a manifestation of Maya, and the realization of the true Self (Ātman) as one with Brahman leads to liberation. This verse, therefore, points to the underlying non-dual reality, where the distinctions between Rāma, Sītā, and Jaṭāyu dissolve, revealing the singular, all-encompassing Brahman. Shankara's reasoning emphasizes the need to look beyond the literal meaning to the deeper, spiritual significance, echoing his commentary on the Taittirīya Upaniṣad, where he discusses the importance of understanding the Mahāvākya, 'Tat tvam asi' (That thou art), to realize the identity of the individual self with the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is interpreted with a focus on the devotional aspect, highlighting the loving relationship between the jīva (the individual soul) and Īśvara (the Lord). Rāmānujācārya, in his Śrī Bhāṣya, discusses the concept of prapatti, or self-surrender, which is exemplified in Jaṭāyu's devotion to Rāma and Sītā. Jaṭāyu's joy upon seeing the divine couple represents the bliss experienced by the devotee who has surrendered to the Lord. Madhvācārya, on the other hand, emphasizes the distinction between the jīva and Īśvara, highlighting the dependence of the individual soul on the Lord for liberation. In this context, Jaṭāyu's delight symbolizes the joy of the devotee in the company of the divine. Both Rāmānujācārya and Madhvācārya would see this verse as an illustration of the loving relationship between the Lord and His devotees, demonstrating the path to liberation through devotion and self-surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. This verse can be seen as an illustration of the universal principles of joy and devotion. According to Vivekānanda, true joy arises from the realization of one's inner nature, which is a spark of the divine. Jaṭāyu's delight upon seeing Rāma and Sītā represents the innate human desire for connection with something greater than oneself. S. Rādhākrishnan, in his philosophical works, highlights the importance of integrating spiritual values into modern life. In this context, this verse can be seen as a reminder of the need to cultivate devotion, selflessness, and compassion in our personal and social lives. By internalizing the values symbolized by Jaṭāyu's joy, individuals can experience a deeper sense of purpose and fulfillment, contributing to a more harmonious and meaningful world. As Vivekānanda often stressed, the pursuit of spiritual growth and self-realization is essential for both individual and collective well-being.