tataḥ prādurbhūva sudaṣṭvā ca rāmeṇa harṣitaḥ
“Then, having been well-examined by Rāma, he appeared (i.e., the name on the bow).”
Structure
tataḥ prādurbhūva sudaṣṭvā ca rāmeṇa harṣitaḥ
rāmeṇa (by Rama) sudaṣṭvā (having been well-shot) ca (and) tataḥ (then) harṣitaḥ (delighted) prādurbhūva (appeared)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| prādurbhūva | prādurbhūva | verb | √bhū · laṭ-preterite · third | appeared, became manifest |
| sudaṣṭvā | sudaṣṭvā | compound | karmadhāraya · "su-daṣṭvā" | beautifully seen or perceived |
| ca | ca | indeclinable | — | and |
| rāmeṇa | rāmeṇa | noun | instrumental · singular · masculine | by Rama |
| harṣitaḥ | harṣitaḥ | verb | √harṣ · kṛta-participle · third | delighted, pleased |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tataḥ prādurbhūva sudaṣṭvā ca rāmeṇa harṣitaḥ, can be seen through the lens of non-duality as it suggests the inherent union between the individual self (ātman) and the ultimate reality (Brahman). Śaṅkarācārya, in his commentary on the Brahma Sutras, emphasizes the importance of understanding the identity of ātman and Brahman. Although direct commentary on this specific verse from the Rāmāyaṇa is not provided by Śaṅkara, his overall philosophical stance encourages a reading that transcends the literal, focusing instead on the illumination of knowledge (vidyā) that reveals this unity. The 'appearance' or revelation in the verse can be seen as a metaphor for the moment of Self-realization, where the individual, through examination and scrutiny (sudaṣṭvā), realizes their true nature, akin to the joy (harṣitaḥ) of understanding the non-dual truth.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse, tataḥ prādurbhūva sudaṣṭvā ca rāmeṇa harṣitaḥ, highlights the devotional aspect of the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his Bhagavad Gītā Bhāṣya, discusses the concept of prapatti, or surrender to the Lord, which can be paralleled with the 'examination' (sudaṣṭvā) in the verse, indicating a deep introspection and submission to the divine will. The joy (harṣitaḥ) that follows is indicative of the bliss experienced by the devotee in the presence of the divine. The verse can thus be seen as an exemplification of the devotional path, where the individual, through self-examination and devotion, experiences divine revelation and joy, underscoring the personal and relational aspect of Vaiṣṇava theology.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be interpreted in the context of modern Vedānta as symbolizing the potential for self-realization that lies within each individual. Swami Vivekānanda, in his lectures, often emphasized the importance of self-examination and introspection as a means to unlock human potential. The act of 'appearance' (prādurbhūva) in the verse can be seen as a metaphor for the emergence of the true self, which is achieved through the process of self-examination (sudaṣṭvā) and devotion, exemplified by Rāma. This interpretation aligns with Vivekānanda's message of the inherent divinity of man and the universal principles of Vedānta that can guide individuals towards self-realization and service to humanity. The verse, in this context, encourages a practical and universal application of spiritual principles, aiming at the betterment of the individual and society.