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Let us look at Śrī Rāmānujācārya’s commentary for the above sūtra. The interpretations of the three schools of Vedanta differ from one another only in parts where it is not possible to give proof to anyone. Where it is possible to provide proof, they have no objections.

Hanumān, Aṅgada, Tāra, and other vānaras looked for Sītā in all possible places in the direction indicated by Sugrīva. They searched the caves and thickets of the Vindhyās and were exhausted. As they were craving for water, they came across an enormous cavern overgrown with trees and creepers.  They saw swans, krauñcas, sārasas, and cakravākas flying out of the cavern, their bodies wet and red with pollen grains of lotus.  Hanumān deduced that there must be water inside the cavern and entered it along with the other vānaras, who were excited.

The summary is this. Daiva is hidden, a secret. It comes suddenly and unexpectedly, and cannot be grasped by the logic of causality. The word in Saṃskṛta is “ākasmika” — kasmāt means from where — “akasmāt” means that one doesn’t know from where it came. It is not possible to determine the causes and effects of such an occurrence. Since daiva is not directly perceptible, we forget it. The blow of despondency, if it hits us, becomes tolerable if we keep daiva in our minds while performing karma.

Once the sky was free of clouds, Rāma, who had waited patiently the entire rainy season, was overcome with intense desire to regain the company of Sītā. He looked at the clear skies of the autumn night and the shining orb of the moon. Realising that Sugrīva was given over to lust and that the right time for action had passed, Rāma lamented deeply. He cried, “My beloved, whose voice was as sweet as the sārasas, found delight in their calls; how will she find enjoyment now? The beautiful lady used to wake up to the calls of the divine swans in the past.