tataḥ śaśāṅkaśikharaṁ yathoṣmukhaṁ dṛṣṭvā raghuṃ
“Then looking Rama who was like the moon on the peak of a mountain,”
Structure
tataḥ śaśāṅkaśikharaṁ yathā oṣmukhaṁ dṛṣṭvā raghuṃ
tataḥ (then) raghuṃ (Raghu) yathā (like) oṣmukhaṁ (like a bowstring about to spring) dṛṣṭvā (having seen) śaśāṅkaśikharaṁ (the moon-peak, i.e., Mahendra mountain)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śaśāṅkaśikharaṁ | śaśāṅkaśikharaṁ | compound | bahuvrīhi · "śaśāṅkaśikharaḥ" | one whose peak is like the moon |
| yathā | yathā | indeclinable | — | like, as |
| oṣmukhaṁ | oṣmukhaṁ | adjective | — | having a fiery or passion-like face |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| raghuṁ | raghuṁ | noun | accusative · singular · masculine | Raghu (a name of a king) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the comparison of Rama to the moon on a mountain peak can be seen as an illustration of the non-dual nature of reality. Śaṅkarācārya, in his commentary on the Brahma Sutras, often utilizes analogies from nature to demonstrate the unity of Brahman and Ātman. Here, just as the moon's light illuminates the mountain, yet remains distinct and untouched by the mountain's imperfections, Rama, as the embodiment of the divine, shines forth with a purity that is not tainted by the worldly imperfections around him. This verse thus points to the brahman-ātman identity, where the individual self (Ātman) is ultimately one with the universal reality (Brahman). Śaṅkarācārya would argue that the realization of this identity is the key to liberation, and verses like these serve as reminders of the eternal, unchanging nature of the Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is significant in the Vaiṣṇava tradition as it highlights the beautiful and captivating nature of the Lord, here embodied as Rama. Rāmānujācārya, in his commentary on the Bhagavad Gita, often emphasizes the personal relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). The comparison of Rama to the moon suggests a benevolent and nurturing presence, reminiscent of the moon's gentle illumination. This relationship is one of dependence and surrender, where the jīva seeks refuge and guidance from Īśvara. Madhvācārya, with his emphasis on the difference (bheda) between the Lord and the individual souls, would see this verse as underscoring the unique and supreme status of Rama, whose beauty and majesty inspire devotion and service. Both Rāmānujācārya and Madhvācārya would interpret this verse as an invitation to deepen one's devotion and love for the Lord, recognizing His gracious and captivating presence in the world.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): In the context of Neo-Vedānta, this verse from the Rāmāyaṇa can be seen as a call to recognize and realize the divine within oneself and in all of existence. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of realizing one's true nature and the universal principles that govern human existence. The image of Rama as the moon on the mountain peak can be interpreted as a symbol of the eternal, unchanging essence that underlies all transient phenomena. This essence is not just a philosophical concept but a living reality that can be experienced through self-reflection, service, and devotion. S. Radhakrishnan, in his philosophical works, would likely view this verse as an illustration of the two-fold nature of reality—the universal (Brahman) and the individual (Ātman)—and the need to integrate these two aspects in our understanding and experience of life. This integration leads to a more harmonious and fulfilling existence, where the individual finds their place and purpose within the larger cosmic context.