tato rājā janakaḥ prīto vismito atha bravīt .
“Then King Janaka, being delighted and amazed, spoke.”
Structure
tato rājā janakaḥ prītaḥ vismitaḥ atha bravīt
tato (then) rājā (king) janakaḥ (Janaka) prītaḥ (pleased) vismitaḥ (surprised) atha (then) bravīt (said)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| rājā | rājā | noun | nominative · singular · masculine | king |
| janakaḥ | janakaḥ | noun | nominative · singular · masculine | Janaka (the king of Mithilā) |
| prītaḥ | prītaḥ | verb | √prī · past participle · third | being pleased |
| vismitaḥ | vismitaḥ | verb | √vism · past participle · third | being astonished |
| atha | atha | indeclinable | — | then, at that time |
| bravīt | bravīt | verb | √brū · present · third | speaks, says |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa highlights King Janaka's state of being delighted and amazed, which according to Śaṅkarācārya, reflects the joy and wonder that arise from realizing the ultimate reality. In his commentary on the Brahmasūtra, Śaṅkara notes that such experiences are indicative of the individual self (ātman) recognizing its identity with the absolute reality (Brahman). The use of 'prīto vismitaḥ' to describe Janaka's state points to the non-dual (advaita) nature of reality, where the distinctions between the subject and object, or the self and the world, are transcended. This interpretation aligns with Śaṅkara's reasoning in his commentary on the Taittirīya Upaniṣad, where he explains that the experience of bliss (ānanda) is a key characteristic of realizing the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The delight and amazement of King Janaka, as described in this verse, signify the profound devotional experience that arises from recognizing the majesty and grace of the Supreme Lord (īśvara). Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the importance of cultivating such devotion (bhakti) as a means to attain liberation. Janaka's reaction upon witnessing the extraordinary abilities of Rāma can be seen as an exemplar of the spontaneous love and reverence that a devotee (jīva) feels towards the Lord. This interpretation highlights the personal and relational aspect of the divine, central to Vaiṣṇava theology, where the individual self (jīva) seeks to establish a loving relationship with the Supreme Person (īśvara). Madhvācārya would further emphasize the role of divine grace in such experiences, underscoring that Janaka's state is a result of the Lord's mercy.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a powerful example of the human potential for profound emotional and spiritual experience, as exemplified by King Janaka's reaction. Swami Vivekānanda, in his lectures on the Rāmāyaṇa, highlights the importance of cultivating such depth of feeling and openness to experience as a means to achieve personal growth and spiritual development. The description of Janaka as 'delighted and amazed' points to the universal human aspiration for transcendence and connection with something greater than oneself. S. Rādhākrishnan, in his philosophical works, would interpret this verse in the context of the broader human quest for meaning and fulfillment, emphasizing the role of emotions and personal experience in the pursuit of spiritual growth. Both Vivekānanda and Rādhākrishnan would see in Janaka's experience a reflection of the potential for human transformation and the realization of one's true nature, which is at the heart of the Neo-Vedāntic vision.