tatastu dṛṣṭvā ca sudarśanāṃ tāṃ nagarīṃ vānaramukhyaiḥ ।
“Then, having seen that beautiful city with the chief of monkeys.”
Structure
tatastu dṛṣṭvā ca sudarśanāṃ tāṃ nagarīṃ vānaramukhyaiḥ
tatastu (then) vānaramukhyaiḥ (by the chief of monkeys) ca (and) dṛṣṭvā (having seen) sudarśanāṃ (beautiful) tāṃ (that) nagarīṃ (city)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatastu | tatastu | indeclinable | — | then, thereafter |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| ca | ca | indeclinable | — | and |
| sudarśanāṃ | sudarśanāṃ | noun | accusative · singular · feminine | beautiful to see |
| tāṃ | tāṃ | pronoun | accusative · singular · feminine | that |
| nagarīṃ | nagarīṃ | noun | accusative · singular · feminine | city |
| vānaramukhyaiḥ | vānaramukhyaiḥ | compound | bahuvrīhi · "vānaramukhya + aiḥ" | with the chief of the monkeys |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tatastu dṛṣṭvā ca sudarśanāṃ tāṃ nagarīṃ vānaramukhyaiḥ, presents an opportunity for a non-dual reading, where the distinction between the observer and the observed begins to dissolve. According to Shankara's commentary on the Brahma Sutras, the ultimate truth, Brahman, is beyond all dualities. Here, the act of seeing the beautiful city can be seen as a metaphor for the recognition of one's true nature. As Shankara notes in his commentary on the Taittiriya Upanishad, the Self (Ātman) is not something that can be seen as an object but is the very essence of the seer. Thus, this verse points to the identity of Brahman and Ātman, where the individual self realizes its oneness with the ultimate reality. The 'beautiful city' symbolizes the world as it truly is - a manifestation of Brahman, and seeing it with the 'chief of monkeys' signifies the guidance of the intellect towards this realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse reflects the devotional aspect of the Rāmāyaṇa, where the relationship between the jīva (individual soul) and Īśvara (the Lord) is central. Rāmānujācārya, in his commentary on the Brahma Sutras (Śrī Bhāṣya), discusses how the jīva's realization of its true nature involves a deepening of its love and dependence on Īśvara. Seeing the 'beautiful city' with the 'chief of monkeys' can symbolize the jīva's journey under the guidance of the Lord or His emissaries towards realizing its inherent dependence on and love for the Divine. The beauty of the city may represent the beauty of the divine realm, and the chief of monkeys could signify the guidance of the divine or spiritual masters in recognizing this beauty. Madhvācārya, while differing in some aspects of his theology, would likely emphasize the importance of surrender to the will of the Lord in this journey, highlighting the verse as an illustration of the need for divine guidance in realizing one's true place in the world.
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 a call to recognize the beauty and diversity of the world around us, symbolized by the 'beautiful city'. The 'chief of monkeys' guiding the view could represent the intellect or the discriminative faculty that helps distinguish between the ephemeral and the eternal, the unreal and the real. Vivekānanda, in his talk on 'The Real and the Apparent Man', discusses how our perceptions are often clouded by our limited understanding, leading us to see the world in a fragmented manner. This verse, in the context of Neo-Vedānta, encourages a holistic view, recognizing the interconnectedness of all beings and the world. S. Radhakrishnan, echoing this sentiment, might interpret the verse as an exhortation to embrace a broader, universal perspective, where the individual self is seen in relation to the larger cosmic landscape, fostering a sense of unity and harmony among all living beings.