tatastu dṛṣṭvā janakasya purandaraṃ dāśarathīṃśca tān ।
“Then having seen Janaka's king and those sons of Dasharatha”
Structure
tatastu dṛṣṭvā janakasya purandaraṃ dāśarathīṃśca tān
tatastu (then) dṛṣṭvā (having seen) janakasya (of Janaka) purandaraṃ (the lord) dāśarathīṃśca (and the sons of Dasharatha) tān (those)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tataḥstu | indeclinable | — | then, moreover |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| janakasya | janakasya | noun | genitive · singular · masculine | of Janaka |
| purandaraṃ | purandaraṃ | noun | accusative · singular · masculine | the lord of cities (Indra) |
| dāśarathīṃśca | dāśarathīṃśca | noun | accusative · plural · masculine | the sons of Daśaratha |
| tān | tān | pronoun | accusative · plural · masculine | them |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, upon closer examination, reveals the non-dual essence of reality. When it mentions 'tatastu dṛṣṭvā janakasya purandaraṃ dāśarathīṃśca tān,' it implies the Seer (the observer) is beyond the duality of the observed (Janaka's king and the sons of Dasharatha). According to Shankara's reasoning, as seen in his commentary on the Brahma Sutras, the ultimate reality (Brahman) is not bound by these distinctions. This verse, in the context of Advaita Vedanta, points to the Brahman-ātman identity, suggesting that the individual self (ātman) is not separate from the ultimate reality (Brahman). The act of seeing or observing (dṛṣṭvā) symbolizes the moment of realization where the distinctions between the seer, the seen, and the act of seeing dissolve into the unity of consciousness. This interpretation underscores the non-dual nature of reality, where the distinctions between different entities are ultimately illusory.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen through the lens of devotion and the relationship between the jīva (individual soul) and Īśvara (the Lord). Ramanuja, in his commentary on the Bhagavad Gita, emphasizes the importance of recognizing the Lord's presence in all beings. The reference to 'janakasya purandaraṃ dāśarathīṃśca tān' can be interpreted as a call to recognize the divine in both the king of Janaka and the sons of Dasharatha, symbolizing the inherent divine presence in all. The act of seeing or observing these figures is not just a physical act but a spiritual recognition of their roles in the divine plan. Madhva, with his emphasis on the difference between the Lord and the souls, might interpret this verse as highlighting the distinct roles and responsibilities of each character in the divine drama, underscoring the relationship of complete dependence of the jīva on Īśvara. This devotional reading underscores the idea that every action and observation can be a form of worship or recognition of the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his effort to make Vedantic principles accessible and practical for modern life, might interpret this verse as a call to see the divine in every being and situation. The mention of 'tatastu dṛṣṭvā janakasya purandaraṃ dāśarathīṃśca tān' can be seen as an invitation to transcend the mundane and recognize the sacred in the world around us. This recognition is not just a philosophical exercise but a practical approach to living a life of service, compassion, and unity. Radhakrishnan, with his emphasis on the universal and the contemporary relevance of Indian philosophy, might view this verse as symbolizing the universal human quest for meaning and connection. The act of seeing or observing, in this context, becomes an act of self-reflection and introspection, leading to a deeper understanding of oneself and one's place in the world. This interpretation highlights the timelessness and universality of the Rāmāyaṇa's themes, making them relevant to contemporary discussions on identity, community, and the human condition.