tatastu mahato hlādaḥ sarve ca janapadāḥ
“Then there was great rejoicing and all the regions were delighted”
Structure
tatastu mahato hlādah sarve ca janapadāḥ
tatastu (then) mahataḥ (of the great one) hlādah (delight) sarve (all) ca (and) janapadāḥ (countries)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, thereafter |
| mahato | mahato | noun | genitive · singular · masculine | of the great one |
| hlādah | hlādah | noun | nominative · singular · masculine | joy, delight |
| sarve | sarve | noun | nominative · plural · masculine | all |
| ca | ca | indeclinable | — | and |
| janapadāḥ | janapadāḥ | noun | nominative · plural · masculine | countries, regions |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tatastu mahato hlādaḥ sarve ca janapadāḥ, when interpreted through the lens of Advaita Vedānta, implies a profound unity and joy that transcends the individual self. According to Śaṅkarācārya, the ultimate reality, Brahman, is the sole existent, and all phenomena, including the experience of rejoicing, are manifestations of this ultimate reality. The 'great rejoicing' mentioned in the verse can be seen as a glimpse into this unified, blissful nature of Brahman. Śaṅkarācārya's commentary on the Taittirīya Upaniṣad, where he discusses the nature of Ānanda (bliss) as inherent to Brahman, resonates with this interpretation. The delight experienced by all regions (janapadāḥ) symbolizes the universal and all-pervasive nature of this bliss, underscoring the non-dual (Advaita) perspective that the distinctions between the individual selves and the ultimate reality are illusory. Through this verse, we are reminded of the fundamental identity of Brahman and Ātman, where the experience of joy points towards the realization of this unity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, with its emphasis on devotion and the personal relationship between the individual soul (jīva) and the Supreme Lord (Īśvara), interprets this verse as an expression of divine joy and grace. Rāmānujācārya, in his commentary on the Brahma Sūtras, discusses the concept of 'bhakti' or devotion, which leads to the realization of the Supreme's grace. The 'great rejoicing' in this verse can be seen as a manifestation of this divine grace, where the joy of the Lord is reflected in the delight of all creation. This interpretation highlights the dependence of the jīva on Īśvara and the joy that arises from devotion and surrender. Madhvācārya, on the other hand, might emphasize the distinction between the Lord and His creation, viewing the verse as a celebration of the Lord's sovereignty and the natural response of devotion from His creation, underscoring the dual relationship between the worshiper and the worshiped.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a Neo-Vedānta perspective, as espoused by Swami Vivekānanda and S. Radhakrishnan, this verse offers a universal message of unity and the inherent potential for joy within every individual and community. Swami Vivekānanda, in his lectures, often emphasized the importance of realizing one's true nature and the universal principles that govern human existence. The 'great rejoicing' and the delight of all regions can be seen as a symbol of the potential for global unity and peace that arises when individuals realize their interconnectedness and shared human aspirations. Similarly, S. Radhakrishnan, in his philosophical works, discusses the concept of 'sarva' or the whole, highlighting the interconnected and holistic nature of reality. This verse, in the context of modern life, encourages us to strive for a world where such universal joy and harmony are achievable, emphasizing the practical application of Vedāntic principles in fostering global understanding and peace.