Tato Lakṣmaṇaḥ śoka-pariśrameṇa dīnavat | Tasthāvṛkṣaṁ samārohya vilalāpa Drupadaḥ ॥ 409
“Then, afflicted by grief, Lakṣmaṇa climbed a tree and cried out like one who has fallen into a well.”
Structure
Tato Lakṣmaṇaḥ śoka-pariśrameṇa dīnavat Tasthā-vṛkṣaṁ samā-rohya vilalāpa Drupadaḥ
Tato (then) Drupadaḥ (Drupada) Tasthā-vṛkṣaṁ (that tree) samā-rohya (having climbed) śoka-pariśrameṇa (with the exhaustion caused by grief) dīnavat (like a miserable person) Lakṣmaṇaḥ (Lakshmana) vilalāpa (lamented)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Tato | Tato | indeclinable | — | Then, thereafter |
| Lakṣmaṇaḥ | Lakṣmaṇaḥ | noun | nominative · singular · masculine | Lakṣmaṇa |
| śoka-pariśrameṇa | śoka-pariśrameṇa | compound | tatpuruṣa · "śoka-pariśrama" | with grief and exhaustion |
| dīnavat | dīnavat | indeclinable | — | like one afflicted |
| Tasthā | Tasthā | indeclinable | — | there, on that tree |
| vṛkṣaṁ | vṛkṣaṁ | noun | accusative · singular · masculine | tree |
| samā-rohya | samā-rohya | verb | √ruh · gerund | having climbed |
| vilalāpa | vilalāpa | verb | √lap · preterite · third | he lamented |
| Drupadaḥ | Drupadaḥ | noun | nominative · singular · masculine | Drupada |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, Lakṣmaṇa's grief and subsequent cry from the tree can be seen as a metaphor for the individual self's (jīva) inherent suffering due to its separation from the ultimate reality (Brahman). Śaṅkarācārya, in his commentary on the Brahmasūtra, highlights the importance of recognizing the non-dual nature of reality to overcome such suffering. Although he does not directly comment on this verse, his exposition on the concept of 'ātma-sakṣāt-kāra' (direct realization of the Self) implies that verses like these point towards the necessity of transcendental knowledge to understand the brahman-ātman identity. This identity is key to alleviating the existential distress exemplified by Lakṣmaṇa's emotional state, guiding the seeker towards a path of self-inquiry and realization of the ultimate non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition views Lakṣmaṇa's actions in this verse as a demonstration of bhakti, or devotion. Rāmānujācārya, in his interpretation, might see Lakṣmaṇa's grief as an expression of his deep love and dependence on Rāma, illustrating the intense personal relationship between the jīva (individual self) and Īśvara (the Lord). This relationship is central to Vaiṣṇava theology, emphasizing the jīva's inherent dependence on Īśvara for liberation. Madhvācārya, with his emphasis on the difference between the individual self and the Lord, might interpret Lakṣmaṇa's cry as a call for divine intervention, highlighting the jīva's need for Īśvara's grace to transcend its limitations and achieve liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda might view Lakṣmaṇa's grief in this verse as a universal symbol of human suffering, stemming from attachment and separation. He could interpret Lakṣmaṇa's climb up the tree and cry as a metaphor for the human quest for transcendence and connection to something higher. In his lectures, Vivekānanda often emphasized the importance of recognizing and overcoming the limitations of the ego to achieve a state of unity and peace. Similarly, S. Rādhākrishnan, focusing on the practical applications of Vedāntic philosophy, might see this verse as an illustration of the human need for emotional and spiritual support during times of crisis, advocating for a balanced approach that combines individual effort with the recognition of a higher power or ultimate reality for achieving peace and liberation.