Tathāgatavatī rātriḥ tvayā draṣṭum aho tsavam

Tathāgatavatī (such a) rātriḥ (night) tvayā (by you) draṣṭum (to see) aho (what a) tsavam (festival)

Advaita Vedānta (Ādi Śaṅkarācārya): In the context of this verse, Tathāgatavatī rātristvayā draṣṭumahotsavam, Shankara's non-dual perspective invites us to contemplate the ultimate reality beyond the distinctions of the mundane festival. The word 'Tathāgatavatī' implies a state akin to the realization of the Buddha, pointing towards the attainment of the ultimate truth. According to Shankara, the verse hints at the unity of all existence, where the individual self (ātman) merges with the universal self (Brahman). This unity is analogous to the experience of the great festival (mahotsavam), where all distinctions are transcended, and only the pure consciousness remains. Shankara's reasoning, as seen in his commentary on the Brahma Sutras, emphasizes the importance of understanding the absolute (Brahman) as the only reality, and all else, including the concept of festivals, as mere appearances (Maya). Thus, the night (rātriḥ) symbolizes the ignorance (avidyā) that veils this truth, and the verse calls for its removal to behold the ultimate reality. This interpretation underscores the verse's pointer to the Brahman-ātman identity, where the individual, through self-realization, becomes one with the universal consciousness.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, particularly through the lens of Rāmānuja's Viśiṣṭādvaita, this verse can be seen as an invitation to participate in the divine festival (mahotsavam) of the Lord's grace. The term 'Tathāgatavatī' rātrih, or the night akin to the Buddha's realization, suggests a state of enlightenment or awakening to the true nature of the self and its relationship with Īśvara (the Lord). Rāmānuja's philosophy emphasizes the inseparable relationship between the individual self (jīva) and the supreme Lord (Īśvara), with the latter being the inner controller of all souls. This verse, in the context of the Rāmāyaṇa, highlights the devotional aspect where the night of ignorance is dispelled by the light of knowledge of the Lord's majesty. The 'great festival' symbolizes the joy and bliss that comes from experiencing the divine presence in one's life. In Madhva's Dvaita Vedanta, this verse might be interpreted with a stronger emphasis on the distinction between the Lord and the souls, yet both traditions concur on the devotional and relational aspect highlighted by the verse, pointing to a personal and intimate connection with the divine.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekânanda and S. Rādhākrishnan, representing the modern or neo-Vedāntic perspective, would likely interpret this verse in a universal and practical light. The 'great festival' (mahotsavam) could symbolize the universal celebration of human existence, where individuals come together beyond their differences to experience a collective consciousness or a shared human spirit. Vivekânanda, in his lectures and writings, often emphasized the unity of all existence and the potential of every individual to realize their divine nature. He might see this verse as an encouragement to transcend the petty distinctions and conflicts that characterize human life and to aspire towards a higher state of awareness and unity. Rādhākrishnan, with his emphasis on the philosophy of non-absolutism and the importance of experience, would likely underscore the experiential dimension of this verse, highlighting the individual's direct experience of the divine or the universal consciousness. Both thinkers would connect this ancient verse to contemporary life, advocating for a world where such a 'great festival' of humanity could be a lived reality, transcending borders, religions, and ideologies to celebrate our shared humanity.

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