tatḥ projā hṛṣṭā sarva eva dṛṣṭvā gṛham
“Then, having seen the house, all the people were delighted.”
Structure
tatḥ prajāḥ hṛṣṭāḥ sarva eva dṛṣṭvā gṛham
tatḥ (then) sarvaḥ (all) prajāḥ (people) eva (indeed) hṛṣṭāḥ (rejoiced) dṛṣṭvā (having seen) gṛham (the house)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatḥ | tatah | indeclinable | — | thence, from that place |
| prajāḥ | prajāḥ | noun | nominative · plural · feminine | creatures, beings |
| hṛṣṭāḥ | hṛṣṭāḥ | verb | √hṛṣ · past participle · third | rejoiced, delighted |
| sarva | sarva | adjective | — | all, every |
| eva | eva | indeclinable | — | indeed, surely |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| gṛham | gṛham | noun | accusative · singular · neuter | house, home |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, 'tatḥ prajāḥ hṛṣṭāḥ sarva eva dṛṣṭvā gṛham', Shankara might interpret the 'house' as a symbol for the ultimate reality, Brahman. The joy of the people upon seeing the house can be seen as a metaphor for the bliss (ānanda) that arises from realizing one's true nature as non-dual consciousness. This interpretation is in line with Shankara's reasoning in his commentary on the Taittiriya Upanishad, where he explains that the knowledge of Brahman leads to the cessation of all sorrow and the attainment of supreme bliss. The verse suggests that just as the people find delight in the house, so does the self (ātman) find bliss in realizing its identity with Brahman, underscoring the Advaita notion of brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition might interpret this verse in the context of the joy that arises from devotion to a personal deity, such as Rāma. The 'house' could symbolize the divine abode or the heart of the devotee where the deity resides. Rāmānujācārya, in his commentary on the Brahmasutras, emphasizes the importance of bhakti (devotion) as a means to attain liberation. Similarly, in this verse, the delight of the people upon seeing the house can be seen as analogous to the joy that devotees experience in their devotion to Īśvara (the Lord). This interpretation highlights the personal relationship between the jīva (individual soul) and Īśvara, central to Vaiṣṇava theology, where the love and devotion of the jīva for Īśvara lead to ultimate liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. This verse can be seen as an illustration of the importance of harmony and peace in society, symbolized by the 'house'. The joy of the people in seeing the house can represent the universal aspiration for a sense of community and belonging. Vivekānanda, in his speech 'The Message of Vivekānanda' at the World's Parliament of Religions, talked about the need for a unified world, where individuals find happiness in the happiness of others. Similarly, S. Rādhākrishnan, in 'The Hindu View of Life', highlights the importance of social harmony and the realization of the common humanity that underlies all individual existence. This verse, in the context of Neo-Vedānta, encourages a reflection on how personal and societal prosperity are interconnected, promoting a message of universal peace and cooperation.