na tu gauraveṇa mahatā ca devaiḥ kṛtaḥ pūrvam
“Not before had such a mighty and glorious act been done by the gods.”
Structure
na tu gauraveṇa mahatā ca devaiḥ kṛtaḥ pūrvam
na tu (not indeed) gauraveṇa (with pride) mahatā (by greatness) ca (and) devaiḥ (by gods) pūrvam (previously) kṛtaḥ (was made)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| tu | tu | indeclinable | — | indeed, however |
| gauraveṇa | gauraveṇa | noun | instrumental · singular · masculine | with dignity, with majesty |
| mahatā | mahatā | noun | instrumental · singular · masculine | by a great one |
| ca | ca | indeclinable | — | and |
| devaiḥ | devaiḥ | noun | instrumental · plural · masculine | by the gods |
| kṛtaḥ | kṛtaḥ | verb | √kṛ · past passive · third | was made |
| pūrvam | pūrvam | indeclinable | — | previously, before |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, 'na tu gauraveṇa mahatā ca devaiḥ kṛtaḥ pūrvam,' underscores the unparalleled nature of Rama's actions, which, according to Shankara's non-dualistic interpretation, points towards the ultimate reality of Brahman. Shankara, in his commentaries on the Upanishads and the Bhagavad Gita, often emphasizes the transcendence of the ego and the realization of the Atman-Brahman identity. This verse can be seen as an illustration of how even the gods, embodiments of higher truths, have not achieved such a glorious act, hinting at the transcendental nature of Rama's actions, which mirror the unconditional and absolute nature of Brahman. The 'mahatā ca' (and great) in the verse suggests the grandeur that is beyond the mundane, guiding the seeker towards the understanding that true greatness lies in the realization of the Self, which is the ultimate reality beyond all duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as a testament to the divine qualities of Lord Rama, who, as an avatar of Vishnu, embodies the perfect blend of divine and human attributes. Ramanuja, in his interpretation, might see this as an example of the Lord's 'saulabhya' or accessibility, where despite being of unparalleled greatness, He engages in acts that are for the benefit of all beings, demonstrating His graciousness towards His devotees. The mention of 'devaiḥ' (by the gods) not having performed such an act before highlights the unique position of the Lord in the Vaiṣṇava cosmology, where He is both the object of devotion and the one who inspires devotion in others. This verse, therefore, reinforces the devotional path, encouraging the jīva (individual soul) to seek refuge in the Lord, who alone can provide liberation from the cycle of birth and death.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures and writings, often emphasized the practical application of Vedantic principles in everyday life. This verse, with its focus on the unprecedented nature of Rama's actions, can be seen as a call to action for the individual to strive for greatness. Vivekananda might interpret 'na tu gauraveṇa mahatā ca devaiḥ kṛtaḥ pūrvam' as a reminder that true greatness is not in merely imitating the past or the divine but in forging one's own path. This is in line with his teachings on the importance of self-reliance and individual effort. Furthermore, S. Radhakrishnan, with his universalistic approach, might see this verse as an illustration of the human potential for achieving the extraordinary, transcending conventional boundaries. Both thinkers would likely emphasize the universal message of striving for excellence and the pursuit of one's highest potential, reflecting the eternal and timeless essence of Indian thought.