tato lakṣmaṇam āgasyac cintayāmāsa yathārhataḥ
“Then he thought of Lakṣmaṇa as is proper.”
Structure
tato lakṣmaṇam āgaccha cintayāmāsa yathā arha taḥ
tato (then) lakṣmaṇam (to Laṣmaṇa) āgaccha (come) yathā (how) arha taḥ (you are worthy) cintayāmāsa (thought)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| lakṣmaṇam | lakṣmaṇam | noun | accusative · singular · masculine | Lakṣmaṇa (accusative singular) |
| āgaccha | āgaccha | verb | √āgacch · optative · second | you should come |
| cintayāmāsa | cintayāmāsa | verb | √cint · preterite · third | he thought, pondered |
| yathā | yathā | indeclinable | — | as, in the manner that |
| arha | arha | noun | nominative · singular · masculine | one who deserves or is worthy |
| taḥ | taḥ | pronoun | nominative · singular · masculine | he, that one (masculine nominative singular) |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, 'tato lakṣmaṇam āgasyac cintayāmāsa yathārhataḥ', offers a glimpse into the non-dual nature of reality through the narrative of Rāma's thoughts turning towards Lakṣmaṇa. Śaṅkarācārya's commentary on the Brahmasūtras and the Upaniṣads provides a framework for understanding this moment as a reflection of the ultimate reality, Brahman. The consideration of Lakṣmaṇa 'as is proper' (yathārhataḥ) suggests a natural, unforced movement of thought, akin to the intrinsic relationship between the individual self (ātman) and the ultimate reality (Brahman). This harmony mirrors the advaitic principle of non-duality, where distinctions like subject and object are transcended, pointing towards the unified essence of existence. By contemplating Lakṣmaṇa, Rāma embodies the natural unity that underlies all beings, echoing Śaṅkarācārya's emphasis on the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava perspective on this verse illuminates the devotional relationship between the jīva (the individual self) and Īśvara (the Lord). Rāmānujācārya's interpretation would likely focus on the affectionate and natural bond between Rāma and Lakṣmaṇa, symbolizing the loving interaction between the devotee and the divine. This verse exemplifies how the thought of the devotee instinctively turns towards the Lord, just as Rāma's thoughts turn towards Lakṣmaṇa, reflecting a deep-seated connection that transcends mere duty or obligation. Madhvācārya might further emphasize the real distinction between the Lord and the devotee while highlighting the intimacy and dependence of the devotee on the Lord's grace. This verse, in the Vaiṣṇava view, underscores the personal and relational aspect of spiritual pursuit, showcasing the natural inclination of the devotee's mind towards the divine, akin to Rāma's thoughts turning towards Lakṣmaṇa 'as is proper'.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures in the Neo-Vedānta movement, would interpret this verse in the context of universal principles applicable to everyday life. According to Vivekānanda, this moment in the Rāmāyaṇa signifies the power of thought and its natural tendency to seek unity and harmony, reflecting the universal urge for connection and understanding. In his lectures, Vivekānanda often emphasized the importance of recognizing and honoring the inherent divinity in every being, much like Rāma's consideration of Lakṣmaṇa 'as is proper'. S. Radhakrishnan, focusing on the practical application of Vedāntic principles, might see in this verse an illustration of the ethical and moral implications of recognizing the intrinsic worth and dignity of all individuals, as encapsulated in the concept of 'yathārhataḥ'. This perspective encourages a contemporary reading of the verse as a reminder of the importance of empathy, respect, and unity in human relationships, mirroring the natural and spontaneous consideration Rāma shows towards Lakṣmaṇa.