tato rāghavasyānucaro yena gatvā ripuṃ jahyāt |
“Then, he should go as Rāma's emissary, by whom going, he could kill the enemy.”
Structure
tato rāghavasyānucaro yena gatvā ripuṃ jahyāt
tato (then) rāghavasyānucaro (Rāghava's assistant) yena (by which) gatvā (having gone) ripuṃ (enemy) jahyāt (you may kill)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| rāghavasyānucaro | rāghavasyānucaro | compound | tatpuruṣa · "rāgavasya anucaro" | the follower of Rāghava |
| yena | yena | indeclinable | — | by which, with which |
| gatvā | gatvā | indeclinable | — | having gone |
| ripuṃ | ripuṃ | noun | accusative · singular · masculine | enemy |
| jahyāt | jahyāt | verb | √han · liṅ-optative · third | he should kill |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, when viewed through the lens of Advaita Vedānta, underscores the non-dual nature of reality. Śaṅkarācārya, in his commentary on the Brahma Sutras, often emphasizes the distinction between the individual self (jīva) and the ultimate reality (Brahman), yet also highlights their ultimate Identity. Here, Rāma, as the embodiment of Brahman, dispatches his emissary (anucara) to vanquish the enemy, symbolizing the inner struggle of the individual to overcome ignorance (avidyā) and realize the Self (Ātman). This struggle is a manifestation of the apparent duality that exists until the individual realizes their true nature as Brahman. Śaṅkarācārya would likely interpret 'ripuṃ jahyāt' (kill the enemy) as the destruction of one's own ignorance, leading to the understanding of the brahman-ātman identity. Thus, this verse supports the Advaitic notion that all apparent dualities are sublated in the ultimate realization of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an exemplification of the relationship between the Lord (Īśvara) and the individual souls (jīvas). Rāmānujācārya, in his commentary on the Gītā, emphasizes the concept of prapatti or surrender to the Lord. The emissary (anucara) going to kill the enemy at Rāma's behest symbolizes the devotee's complete surrender to the Lord's will. The enemy (ripu) here represents the internal and external obstacles to devotion, such as ego, desire, and worldly attachments. By dispatching his emissary, Rāma demonstrates his grace and willingness to assist the devotee in overcoming these challenges. Madhvācārya, with his emphasis on the difference (bheda) between the individual souls and the Lord, would view this verse as highlighting the role of divine assistance in the liberation of the jīva, underscoring the dependence of the individual on God's grace for spiritual progress.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a modern perspective, particularly through the lens of Neo-Vedānta, this verse can be interpreted as a call to action for the individual to embark on a journey of self-discovery and spiritual growth. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of self-realization and the universal principles that underlie all religious traditions. The 'enemy' in this context can be seen as the limitations and negative tendencies that hinder personal growth and fulfillment. The act of Rāma sending his emissary to vanquish the enemy symbolizes the inner process of self-overcoming and the cultivation of virtues and positive qualities. As Vivekānanda would suggest, the practical application of this verse involves recognizing one's higher self and striving to live in accordance with it, thereby overcoming the 'enemies' of ignorance, fear, and doubt. Similarly, S. Radhakrishnan's emphasis on the synthesis of Eastern spirituality and Western pragmatism would lead him to view this verse as a message of hope and resilience, urging individuals to strive for their highest potential in the face of adversity.