Tato lakṣmaṇo rāghavam bāṣpeṇa paryupahvayata .
“Then Lakṣmaṇa surrounded Rāma with tears.”
Structure
Tato Lakṣmaṇo Rāghavam Bāṣpeṇa Paryupahvayata
Tato (then) Lakṣmaṇoḥ (Lakshmana) Rāghavam (Raghu's son i.e. Rama) Bāṣpeṇa (with tears) Paryupahvayata (called out to)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tato | Tato | indeclinable | — | Then, thereafter |
| Lakṣmaṇo | Lakṣmaṇo | noun | nominative · singular · masculine | Lakṣmaṇa |
| Rāghavam | Rāghavam | noun | accusative · singular · masculine | Rāghava (Rāma) |
| Bāṣpeṇa | Bāṣpeṇa | noun | instrumental · singular · masculine | with tears |
| Paryupahvayata | Paryupahvayata | verb | √hū · past · third | called out to, addressed |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the surrounding of Rāma by Lakṣmaṇa with tears signifies the inherent non-dual nature of reality. As Śaṅkarācārya would argue, the emotions expressed by Lakṣmaṇa are a manifestation of the ultimate reality, Brahman, which is beyond human emotions yet is the substratum for all experiences. The tears of Lakṣmaṇa symbolize the illusion (māyā) that veils the true nature of the self (ātman), which is identical with Brahman. This identification is crucial in understanding the non-dual (advaita) philosophy. Śaṅkarācārya, in his commentaries on the Upaniṣads, emphasizes the oneness of Brahman and ātman, suggesting that the distinction between the individual self and the ultimate reality is a product of ignorance (avidyā). Thus, the emotional response of Lakṣmaṇa towards Rāma can be seen as an expression of the innate longing for unity with the ultimate reality, underscoring the Brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the devotional aspect of the relationship between Lakṣmaṇa and Rāma, showcasing the intense love and loyalty that Lakṣmaṇa has for his brother, who is also an incarnation of Viṣṇu. According to Rāmānujācārya, the emotions of Lakṣmaṇa exemplify the bhakti (devotion) that a jīva (individual soul) should have towards Īśvara (the Lord). This devotion is not merely emotional but a recognition of the dependence of the jīva on Īśvara, leading to a deeper understanding and love for God. Madhvācārya, on the other hand, might interpret the tears of Lakṣmaṇa as a manifestation of the real difference (dvaita) between the jīva and Īśvara, emphasizing that while the jīva can experience profound emotional and spiritual connections with Īśvara, there remains an eternal distinction between the two. This devotional reading underscores the personal relationship between the devotee and the deity, central to Vaiṣṇava theology.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be interpreted in the context of modern Vedānta as an illustration of the universal human experience of emotional connection and empathy. Swami Vivekānanda might view Lakṣmaṇa's tears as a symbol of the universal brotherhood and the innate capacity for compassion that binds humanity together. The emotional response of Lakṣmaṇa towards Rāma transcends the boundaries of individual selves, pointing towards a shared human experience that can serve as a foundation for universal love and understanding. S. Radhakrishnan, in his philosophical writings, often emphasized the importance of recognizing the divine in every human being, suggesting that interactions like the one between Lakṣmaṇa and Rāma can lead to a deeper realization of the divine within and without. This perspective encourages a practical application of Vedāntic principles in everyday life, promoting empathy, love, and service to humanity as a means to realize the ultimate reality.