tato lakṣmaṇamāhuḥ pśya rājā hi mumūrṣu ca
“Then they said to Lakshmana, 'Behold, Your Majesty, the King who wishes to die.”
Structure
tato lakṣmaṇam āhuḥ pśya rājā hi mumūrṣu ca
tato (then) rājā (the king) lakṣmaṇam (Lakshmana) āhuḥ (said) hi (indeed) ca (and) mumūrṣu (who wishes to die) pśya (see)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| lakṣmaṇam | lakṣmaṇam | noun | accusative · singular · masculine | Lakṣmaṇa |
| āhuḥ | āhuḥ | verb | √ā + hū · past · third | they said |
| pśya | pśya | verb | √pśya · imperative · second | see, look |
| rājā | rājā | noun | nominative · singular · masculine | king |
| hi | hi | indeclinable | — | for, indeed |
| mumūrṣu | mumūrṣu | noun | nominative · singular · masculine | who wishes to die |
| ca | ca | indeclinable | — | and |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tato lakṣmaṇamāhuḥ pśya rājā hi mumūrṣu ca, underscores the theme of mortality and the fleeting nature of worldly attachments, a concept central to Advaita Vedānta's non-dual philosophy. Shankara's commentary on the Brahma Sutras and his interpretation of the Upanishads reveal an emphasis on the ultimate reality, Brahman, and the illusory nature of the world (Maya). In the context of this verse, the desire to die (mumūrṣu) symbolizes the existential crisis that leads one to question the transient nature of human life and seek the eternal, unchanging Self (Ātman). This quest is fundamental to realizing the Brahman-Ātman identity, where the individual self (jīva) is ultimately one with the universal consciousness (Brahman). Through this verse, one is invited to introspect on the impermanence of worldly kingships and the eternal, unchanging essence that lies beyond the ephemeral nature of human existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse within the framework of bhakti, or devotion to a personal deity, emphasizing the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya's Vishishtadvaita philosophy highlights the qualified non-dualism where the jīva, though distinct from Īśvara, is inextricably connected and dependent on Him. In this context, the king's desire to die (mumūrṣu) can be seen as a symbol of the devotee's desire to transcend worldly sorrows and unite with the divine. The address to Lakshmana, a paradigm of devotion and service to Rāma, underscores the importance of loyalty and dedication to one's lord. Madhvācārya's Dvaita philosophy, on the other hand, might interpret this verse as illustrating the stark difference between the devotee's (Lakshmana's) selfless service and the king's attachment to worldly life, thereby emphasizing the path of devotion as the means to transcend worldly suffering.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound message for contemporary life, touching on themes of existential crisis, the search for meaning, and the universal human desire for transcendence. Swami Vivekananda, in his lectures and writings, often emphasized the importance of realizing one's true nature beyond the limitations and sufferings of the external world. The king's desire to die can be seen as a metaphor for the individual's longing to break free from the constraints of mundane existence and find the eternal, blissful essence within. S. Radhakrishnan, in his philosophical works, discussed the synthesis of Eastern and Western thought, highlighting the relevance of ancient wisdom in addressing modern human predicaments. This verse, in the context of Neo-Vedānta, invites reflection on the universal human quest for peace, happiness, and liberation, suggesting that true fulfillment lies not in external achievements but in the realization of one's inner, divine nature.