tatastu dṛṣṭvā mithilāṃ janakaḥ putrikāṃ dṛṣṭi-prasādena | rājā bibhīṣaṇo rāghavāya namaskṛtvā saparivāraḥ ॥ ३४७
“Then, seeing Mithilā, King Janaka, with the sight bestowed by a daughter, saw; King Vibhīṣaṇa, with his family, bowed to Raghu's descendant.”
Structure
tatastu - dṛṣṭvā - mithilām - janakaḥ - putrikām - dṛṣṭi - prasādena - rājā - bibhīṣaṇo - rāghavāya - namaskṛtvā - s - parivāraḥ
Janakaḥ (he, Janaka) dṛṣṭvā (having seen) tatastu (then) mithilām (Mithilā),putrikām (the princess, Sītā) dṛṣṭi-prasādena (by the graciousness of his glance),rājā (the king) bibhīṣaṇo (Bibhīṣaṇa) rāghavāya (to Rāma) namaskṛtvā (having bowed) s-parivāraḥ (with his family)
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 |
| janakaḥ | janakaḥ | noun | nominative · singular · masculine | Janaka |
| putrikām | putrikām | noun | accusative · singular · feminine | daughter |
| dṛṣṭi-prasādena | dṛṣṭi-prasādena | compound | tatpuruṣa · "dṛṣṭi-prasāda-en" | by the kindness of (his) glance |
| rājā | rājā | noun | nominative · singular · masculine | king |
| bibhīṣaṇo | bibhīṣaṇo | noun | nominative · singular · masculine | Bibhīṣaṇa |
| rāghavāya | rāghavāya | noun | dative · singular · masculine | to Rāghava |
| namaskṛtvā | namaskṛtvā | indeclinable | — | having bowed (to) |
| s | s | indeclinable | — | with |
| parivāraḥ | parivāraḥ | noun | nominative · singular · masculine | retinue, entourage |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'tatastu dṛṣṭvā mithilāṃ janakaḥ putrikāṃ dṛṣṭi-prasādena' underscores the non-dual essence of reality. Here, Shankara's commentary would likely focus on the 'dṛṣṭi-prasādena', the gracious sight or vision bestowed. This sight is not merely physical but implies a deeper, spiritual understanding that transcends mundane perception, pointing towards the ultimate reality, Brahman. The act of seeing Mithilā and the joy of seeing one's daughter reflects the blissful nature of the Self (Ātman), which is one with Brahman. Thus, this verse subtly hints at the identity of Brahman and Ātman, emphasizing the importance of recognizing the true Self beyond fleeting worldly pleasures and relations.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The affectionate encounter in this verse between King Janaka and his daughter, and the subsequent bowing of King Vibhīṣaṇa to Rāma, encapsulates the Vaiṣṇava emphasis on bhakti, or devotional love. Rāmānujācārya would interpret this as an example of the natural love (prīti) between the jīva (individual soul) and Īśvara (the Supreme Lord), exemplified through the relationship between the devotee and the Lord. This love is characterized by selfless surrender and devotion, as seen in Vibhīṣaṇa's gesture. The verse highlights the concept of 'maryādā', or the rules of devotion, which guide the behavior of the devotee towards the Lord and reflects the hierarchical structure of the Vaiṣṇava cosmos, with the Lord at the pinnacle.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda might view this verse as an illustration of the universal principles of love and service. The joy of King Janaka in seeing his daughter and the bowing of King Vibhīṣaṇa to Rāma symbolize the love and respect that should exist among all beings. This interpretation aligns with Vivekānanda's teachings on the importance of service to humanity as a means to realize the Divine within. It also resonates with S. Radhakrishnan's emphasis on the universal ethical values found across different cultures and religions. In contemporary life, this verse can remind us of the value of humility, the joy of selfless service, and the importance of cultivating a vision that sees the Divine in all beings, fostering a sense of global citizenship and unity.