tataḥ pracā hṛṣṭā sarve rāghava yaśasaṃstavaḥ
“Then, being delighted, all the people began to praise the fame of Rāghava.”
Structure
tataḥ prajā hṛṣṭā sarve rāghava yaśasaṃ stavaḥ
tataḥ (then) prajā (people) sarve (all) hṛṣṭā (rejoiced) rāghava (of Rāghava) yaśasaḥ (the fame) stavaḥ (praised)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| prajā | prajā | noun | nominative · plural · feminine | creatures, people |
| hṛṣṭā | hṛṣṭā | verb | √hṛṣ · past participle · third | delighted, rejoiced |
| sarve | sarve | noun | nominative · plural · masculine | all, entire |
| rāghava | rāghava | noun | genitive · singular · masculine | of Raghu, descendant of Raghu (Rāma) |
| yaśasaṃ | yaśasaṃ | noun | genitive · singular · neuter | of fame, glory |
| stavaḥ | stavaḥ | noun | nominative · singular · masculine | praise, hymn |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tataḥ prajā hṛṣṭā sarve rāghava yaśasaṃ stavaḥ, highlights the joy and praise that arises from recognizing the greatness of Rāghava, symbolizing the ultimate reality, Brahman. According to Shankara's reasoning, such recognition leads to a non-dual awareness, where the distinctions between the individual self (jīva) and the supreme self (Īśvara) dissolve. In his commentary on the Brahma Sutras, Shankara emphasizes that the knowledge of Brahman, as expressed through the praise of Rāghava's fame, ultimately reveals the identity of Brahman and ātman. This verse, therefore, points to the liberation that comes from realizing the non-dual nature of reality, where the individual ego is transcended, and the universal self is revealed. Through this lens, the praise of Rāghava's fame is not merely a devotional act but a metaphysical recognition of the ultimate truth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as an exemplification of the loving relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of bhakti (devotion) as a means to realize this relationship. The praise of Rāghava's fame, as described in the verse, is seen as an act of devotion that brings joy to both the devotee and the Lord. This joy is not merely emotional but a profound spiritual experience that deepens the bond between the jīva and Īśvara. Madhvācārya, on the other hand, would interpret this verse in the context of his Dvaita Vedānta, emphasizing the real distinction between the Lord and the individual souls, yet highlighting the intimacy and love that can exist between them, as exemplified by the people's joy and praise of Rāghava.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, tataḥ prajā hṛṣṭā sarve rāghava yaśasaṃ stavaḥ, can be seen as a universal call to recognize and celebrate the human potential for greatness, as symbolized by Rāghava. Swami Vivekānanda, in his lectures on the Bhakti Yoga, emphasizes the importance of inspiring others through our actions and the pursuit of excellence, which in turn inspires devotion and admiration. This verse, therefore, can be applied in contemporary life by recognizing the achievements of individuals who embody virtues and values that uplift society, thereby inspiring others to strive for similar greatness. S. Radhakrishnan, in his philosophical works, would likely interpret this verse as a testament to the power of human values and the importance of community in fostering an environment where individuals can thrive and be celebrated for their contributions, reflecting the universal and practical applications of Vedāntic principles in modern life.