yasya yasya ca hṛtā gauḥ sa tasya haraṇe rataḥ | taṁ vṛṇe vasudhā mātā ca tvāṁ sītā ca lakṣmaṇaḥ || 13 ||
“The earth, my mother, Sita, and Lakshmana all choose that person who takes away the one whose cow has been stolen.”
Structure
yasya yasya ca hṛtā gauḥ sa tasya haraṇe rataḥ taṁ vṛṇe vasudhā mātā ca tvāṁ sītā ca lakṣmaṇaḥ
yasya yasya(of him who)ca(and)hṛtā(stolen)gauḥ(cow)saḥ(he)tasya(of that person)haraṇe(in the stealing)rataḥ(delighted)taṁ(that person)vṛṇe(I choose)vasudhā(earth)mātā(mother)ca(and)tvāṁ(you)sītā(Sītā)ca(and)lakṣmaṇaḥ(Lakṣmaṇa)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yasya | yasya | pronoun | genitive · singular · masculine | |
| yasya | yasya | pronoun | genitive · singular · masculine | |
| ca | ca | indeclinable | — | and |
| hṛtā | hṛtā | verb | √hṛ · past participle · third | stolen |
| gauḥ | gauḥ | noun | nominative · singular · feminine | cow |
| sa | sa | pronoun | nominative · singular · masculine | he |
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| haraṇe | haraṇe | noun | locative · singular · neuter | in the act of stealing |
| rataḥ | rataḥ | indeclinable | — | engaged |
| taṁ | taṁ | pronoun | accusative · singular · masculine | him |
| vṛṇe | vṛṇe | verb | √vṛ · present · first | |
| vasudhā | vasudhā | noun | nominative · singular · feminine | earth |
| mātā | mātā | noun | nominative · singular · feminine | mother |
| ca | ca | indeclinable | — | and |
| tvāṁ | tvāṁ | pronoun | accusative · singular · masculine | you |
| sītā | sītā | noun | nominative · singular · feminine | Sītā |
| ca | ca | indeclinable | — | and |
| lakṣmaṇaḥ | lakṣmaṇaḥ | noun | nominative · singular · masculine | Lakṣmaṇa |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the concept of choice and protection highlights the non-dual nature of ultimate reality. According to Shankara's reasoning in the Brahmasutra Bhashya, particularly in the discussion on the unity of Brahman (1.1.1), the individual self (ātman) is ultimately not different from Brahman. The earth's, mother's, Sita's, and Lakshmana's choice symbolizes the innate tendency of the universe to support the recovery of what is rightfully one's own, mirroring the individual's journey towards self-realization. This recovery is akin to the recognition of one's true nature, which is Brahman. Thus, the verse points to the brahman-ātman identity, where the individual's pursuit of what is stolen (the cow, symbolizing one's true nature) is supported by the universe, reflecting the inherent unity and support of the non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse underscores the relationship between the jīva (individual soul) and Īśvara (the Lord), particularly in the context of protection and devotion. According to Ramanuja's Sri Bhashya, the lord's grace is what facilitates the recovery of the stolen cow, symbolizing the soul's return to its rightful state of union with the divine. The earth, the mother, Sita, and Lakshmana choosing the one who takes away the thief represents the divine and its various manifestations supporting the devotee in their spiritual journey. This aligns with Ramanuja's emphasis on prapatti, or self-surrender, where the devotee surrenders to the lord, who then takes care of the devotee's well-being, including the recovery of what has been lost, symbolizing spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a universal message of support and protection for those who strive to regain what is rightfully theirs, whether materially, morally, or spiritually. According to Swami Vivekananda's lectures on the Bhagavad Gita, particularly in 'The Message of the Upanishads' (Complete Works, Vol. 6), the universe is governed by laws of justice and harmony. The collective choice of the earth, the mother, Sita, and Lakshmana to support the one who recovers the stolen cow reflects the natural order of the universe, which is to restore balance and justice. This principle can be applied to contemporary life, encouraging individuals to stand up for what is right and just, not only for personal gain but as a contribution to the universal balance and harmony, echoing Vivekananda's call for practical Vedanta in everyday life.