tato lakṣmaṇam āha ca mārītaṃ mṛgayā gataḥ
“Then he (Rāma) spoke to Lakṣmaṇa who had gone for hunting.”
Structure
tato lakṣmaṇam āha ca mārītaṃ mṛgayā gataḥ
tato (then) lakṣmaṇam (Lakshmana) āha (said) ca (and) mārītaṃ (having been killed) mṛgayā (by the hunt) gataḥ (having gone)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| lakṣmaṇam | lakṣmaṇam | noun | accusative · singular · masculine | Lakṣmaṇa (accusative) |
| āha | āha | verb | √āh · past · third | said, spoke |
| ca | ca | indeclinable | — | and |
| mārītaṃ | mārītaṃ | verb | √mṛ · past · third | killed, slain |
| mṛgayā | mṛgayā | noun | instrumental · singular · feminine | by hunting, while hunting |
| gataḥ | gataḥ | verb | √gam · past · third | went, proceeded |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tato lakṣmaṇam āha ca mārītaṃ mṛgayā gataḥ, reveals the non-dual nature of reality when understood in the context of the entire Rāmāyaṇa. Śaṅkarācārya, in his commentary on the Brahma Sūtras, emphasizes the ultimate reality of Brahman and the illusory nature of the world (māyā). Here, Rāma's conversation with Lakṣmaṇa, who returns from hunting, symbolizes the jīva's (individual self) return to its true nature (Brahman) after being distracted by worldly pursuits. This return signifies the union of the individual self with the ultimate reality, underscoring the Advaita Vedānta principle of brahman-ātman identity. Through this lens, the verse encourages the seeker to look beyond the mundane and seek the eternal, non-dual truth. Śaṅkarācārya's commentary on similar passages in the Upaniṣads, such as the Chāndogya Upaniṣad, reinforces this interpretation, guiding the seeker toward self-realization and the understanding of the ultimate, unchanging reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as an opportunity to reflect on the loving relationship between the jīva (Lakṣmaṇa) and Īśvara (Rāma). The act of Lakṣmaṇa going for hunting (mṛgayā gataḥ) and Rāma's concern for him symbolize the Lord's constant care for His devotees, even when they are distracted by worldly engagements. Rāmānujācārya's philosophy of Viśiṣṭādvaita Vedānta emphasizes the real difference between the Brahman (Īśvara) and the individual selves (jīvas), yet their inseparable relationship. This verse, in the context of the Rāmāyaṇa, exemplifies the personal, devotional aspect of the divine, highlighting the importance of faith, love, and surrender in achieving spiritual liberation. Madhvācārya's Dvaita Vedānta, while differing in its emphasis on the distinction between God and the individual souls, also sees in Rāma's actions a model of divine grace and the call to devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, might interpret this verse as a call to understand the universal principles of action and detachment. Lakṣmaṇa's hunting trip, followed by his return to Rāma, can be seen as a metaphor for the human tendency to get entangled in worldly activities and then seek a return to a state of balance and harmony. This interpretation aligns with Vivekānanda's emphasis on the practical application of Vedāntic principles in everyday life, encouraging individuals to engage in the world with a sense of detachment, knowing that true fulfillment lies in realizing one's inner self. Rādhākrishnan, in his philosophical writings, underscores the importance of integrating the spiritual with the mundane, suggesting that verses like these offer insights into living a life that is both actively engaged and spiritually grounded. This perspective encourages readers to find in ancient texts like the Rāmāyaṇa guidance for navigating modern life's complexities.