tatastu dṛṣṭvā ca tato rāghavaṁ priyadarśinam
“Then, having seen Rāghava, who was lovely to behold”
Structure
tatastu dṛṣṭvā ca tato rāghavaṁ priyadarśinam
tatastu (then) dṛṣṭvā (having seen) ca (and) tato (then) rāghavaṁ (Rāghava) priyadarśinam (the one with a pleasing form)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, from there |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| ca | ca | indeclinable | — | and |
| tato | tato | indeclinable | — | then, from him |
| rāghavaṁ | rāghavaṁ | noun | accusative · singular · masculine | Rāghava (Rāma) |
| priyadarśinam | priyadarśinam | adjective | — | whose appearance is dear or lovely |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, 'tatastu dṛṣṭvā ca tato rāghavaṁ priyadarśinam', presents an opportunity to reflect on the non-dual nature of reality. Śaṅkarācārya, in his commentary on the Brahmasūtra, emphasizes the importance of recognizing the ātman, the individual self, as being non-different from Brahman, the ultimate reality. While Śaṅkara does not directly comment on this specific verse, his philosophy can be applied here. The 'priyadarśinam' Rāghava, or the lovely to behold Rāma, can be seen as a symbol of the ultimate reality, Brahman, which is also the essence of the individual self. Thus, the act of seeing Rāghava can be interpreted as a metaphor for self-realization, where the individual recognizes their true nature as being one with the universe. This interpretation aligns with Śaṅkara's reasoning in his commentary on the Taittirīya Upaniṣad, where he discusses the importance of recognizing the ātman as the ultimate reality. By seeing Rāghava, one is reminded of the beauty and harmony that exist within the universe, reflecting the non-dual nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the loving relationship between the jīva, the individual soul, and Īśvara, the supreme lord. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of bhakti, or devotion, in achieving a personal relationship with God. The 'priyadarśinam' Rāghava, or the lovely to behold Rāma, represents the supreme lord, who is the object of devotion. The act of seeing Rāghava can be seen as a symbol of the direct experience of God's presence, which is the ultimate goal of the Vaiṣṇava tradition. Madhvācārya, on the other hand, would interpret this verse as an example of the difference between the jīva and Īśvara, highlighting the importance of recognizing the supreme lord as the ultimate reality. In both cases, the verse is seen as an expression of the devotional relationship between the individual and God, with Rāghava representing the supreme lord who is the object of devotion and love.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse from the Rāmāyaṇa can be seen as a powerful symbol of the universal and practical application of spiritual principles. Swami Vivekānanda, in his lectures on the Upaniṣads, emphasizes the importance of recognizing the divine within oneself and in all beings. The 'priyadarśinam' Rāghava, or the lovely to behold Rāma, can be seen as a representation of the universal divine, which is the essence of all existence. The act of seeing Rāghava can be interpreted as a metaphor for recognizing the beauty and goodness that exists within oneself and in the world. S. Radhakrishnan, in his writings on the Bhagavad Gītā, highlights the importance of cultivating a sense of detachment and inner peace, which is reflected in the verse's emphasis on the lovely to behold Rāghava. This verse can be applied to contemporary life by recognizing the importance of cultivating a sense of inner peace, compassion, and devotion, which are essential for achieving personal growth and harmony in the world.