tataḥ pracā hṛṣṭā sarva evābhavat
“Then all the people became joyful”
Structure
tataḥ prajā hṛṣṭā sarva eva abhavat
tataḥ (then) prajā (the people) sarva (all) eva (indeed) hṛṣṭā (delighted) abhavat (became)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| prajā | prajā | noun | nominative · singular · feminine | progeny, offspring |
| hṛṣṭā | hṛṣṭā | verb | √hṛṣ · liṅ-optative or past participle · third | rejoiced, was delighted |
| sarva | sarva | noun | nominative · singular · neuter | all, everything |
| eva | eva | indeclinable | — | indeed, surely |
| abhavat | abhavat | verb | √bhu · imperfect · third | became, existed |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In the context of tataḥ prajā hṛṣṭā sarva evābhavat, Śaṅkarācārya would likely view the joy of the people as a reflection of the innate bliss of Brahman. According to Śaṅkara, the ultimate reality, Brahman, is characterized by sat, cit, and ānanda (existence, consciousness, and bliss). The joy expressed by the people in this verse can be seen as a manifestation of this inherent bliss, albeit in a conditioned and limited form. This interpretation is in line with Śaṅkara's commentary on the Taittirīya Upaniṣad, where he discusses the nature of ānanda as it relates to the self (Brahman). The verse thus points to the brahman-ātman identity, suggesting that the joy experienced by the people is a fleeting glimpse of the eternal bliss that underlies all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, the joy of the people in this verse can be seen as a result of their devotion to and connection with the divine. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of bhakti (devotion) in achieving a state of bliss and liberation. The people's joy, in this context, could be viewed as a direct result of their faith in and devotion to Rāma, reflecting the loving relationship between the jīva (individual self) and Īśvara (the Lord). Madhvācārya, on the other hand, might interpret this verse in the context of the distinction between the jīva and Īśvara, highlighting how the joy of the people is a manifestation of the Lord's grace and benevolence towards his devotees. This devotional reading underscores the personal and relational aspect of spiritual experience.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal and practical applications of Vedāntic principles. He might view the joy of the people in this verse as a symbol of the potential for collective upliftment and the realization of a shared human aspiration for happiness. This interpretation aligns with Vivekānanda's vision of a harmonious and enlightened society, where individuals, having realized their true nature, contribute to the well-being of all. Similarly, S. Radhakrishnan, in his philosophical works, highlighted the importance of integrating spiritual values into everyday life. He could interpret this verse as illustrating the impact of righteous leadership and the pursuit of dharma on the collective psyche, leading to a state of societal well-being and joy. Both Vivekānanda and Radhakrishnan would likely connect this verse to contemporary life by emphasizing the need for individual and collective spiritual growth to address modern challenges.