tatastu rāghavaḥ śrīmān dṛṣṭvā sītāṃ tato vṛkṣād
“Then, the illustrious Rāghava, having seen Sītā, then from the tree”
Structure
tatastu rāghavaḥ śrīmān dṛṣṭvā sītāṃ tato vṛkṣāt
tatastu (then) rāghavaḥ (Raghu's descendant, i.e. Rama) śrīmān (the glorious one) dṛṣṭvā (having seen) sītāṃ (Sita) tato (then) vṛkṣāt (from the tree)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, thereafter |
| rāghavaḥ | rāghavaḥ | noun | nominative · singular · masculine | Rāghava (Rāma) |
| śrīmān | śrīmān | noun | nominative · singular · masculine | resplendent one, noble one |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| sītāṃ | sītāṃ | noun | accusative · singular · feminine | Sītā |
| tato | tato | indeclinable | — | thence, from that place |
| vṛkṣāt | vṛkṣāt | noun | ablative · singular · masculine | from the tree |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa offers a glimpse into the non-dual nature of reality. Ādi Śaṅkarācārya, in his commentary on the Brahma Sutras, underscores the importance of recognizing the ultimate reality, Brahman, as the essence of all existence. In the context of this verse, Rāghava's sighting of Sītā from the tree can be seen as a metaphor for the seeker's realization of the Self. Just as Rāghava's gaze upon Sītā signifies a moment of recognition, the seeker's contemplation on the ultimate reality leads to the understanding that the individual self (ātman) is not separate from Brahman. This realization is encapsulated in the concept of 'tat tvam asi' (that thou art), highlighting the identity between the individual self and the universal Self. Thus, this verse, through its narrative, point towards the ultimate non-dual reality, guiding the seeker towards the comprehension of the Brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse with a focus on the devotional relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the concept of prapatti, or self-surrender, as the means to attain liberation. In the context of this verse, Rāghava's actions symbolize the Lord's initiative in revealing Himself to the devotee. Sītā, as the embodiment of the devotee's longing for union with the divine, is seen by Rāghava from the tree, signifying the Lord's benevolence in making His presence known to those who seek Him. This verse, therefore, underscores the importance of devotion and surrender in the pursuit of spiritual liberation, highlighting the personal relationship between the jīva and Īśvara. Madhvācārya would further emphasize the difference between the Lord and the individual souls, yet the intimacy of their relationship in devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the universal principles of religion, often emphasized the practical application of spiritual truths in everyday life. This verse from the Rāmāyaṇa can be seen in the light of his teachings on the importance of self-realization and service to others. Rāghava's sighting of Sītā from the tree can be interpreted as a symbol of the individual's realization of their true nature and their connection to the world around them. Just as Rāghava's actions are guided by his love and concern for Sītā, the individual, upon realizing their true Self, is compelled to act with compassion and service towards all beings. S. Rādhākrishnan, in his philosophical writings, highlights the universal applicability of such spiritual truths, emphasizing that the pursuit of self-knowledge and the practice of selfless service are essential for individual and societal well-being. This verse, therefore, serves as a reminder of the importance of integrating spiritual insights into practical life, fostering a sense of unity and responsibility towards all.