tataḥ pravṛtto janayān prajāḥ sumahato 'bhavat | rāmo lakṣmaṇaśca sahasraśaḥ || 130 ||
“Then, as he began to create beings, a great number of Rāmas and Lakṣmaṇas were born.”
Structure
tataḥ pravṛtto janayān prajāḥ sumahataḥ abhavat rāmo lakṣmaṇaś ca sahasraśaḥ
tataḥ (then) sumahataḥ (the great) rāmo (Rāma) ca (and) lakṣmaṇaś (Lakṣmaṇa) sahasraśaḥ (in thousands) prajāḥ (progeny) janayān (begot) abhavat (was) pravṛtto (undertaken)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| pravṛtto | pravṛtto | verb | √vṛt · past participle · third | having begun, having started |
| janayān | janayān | noun | accusative · plural · masculine | people, men |
| prajāḥ | prajāḥ | noun | accusative · plural · masculine | creatures, offspring |
| sumahataḥ | sumahataḥ | indeclinable | — | in a very great manner |
| abhavat | abhavat | verb | √bhū · preterite · third | he was, it was |
| rāmo | rāmo | noun | nominative · singular · masculine | Rāma |
| lakṣmaṇaśca | lakṣmaṇaś ca | compound | dvandva · "lakṣmaṇaś ca" | and Lakṣmaṇa |
| sahasraśaḥ | sahasraśaḥ | indeclinable | — | by thousands |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, tataḥ pravṛtto janayān prajāḥ sumahato 'bhavat | rāmo lakṣmaṇaśca sahasraśaḥ, suggests the illusory nature of the creation, where multiple beings, including Rāmas and Lakṣmaṇas, emerge. According to Shankara, the ultimate reality, Brahman, is the unchanging essence behind this multiplicity. In his commentary on the Brahma Sutras, Shankara explains that the creation is a mere appearance, like the mirage of a snake on a rope. The mention of numerous Rāmas and Lakṣmaṇas points to the idea that all individuals are ultimately the same Self, or Ātman, reflecting the non-dual nature of reality. This understanding is in line with Shankara's reasoning in his commentary on the Taittiriya Upanishad, where he discusses the concept of 'tat tvam asi' (thou art that), emphasizing the identity of the individual self with the ultimate reality, Brahman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the Lord's divine play, where countless Rāmas and Lakṣmaṇas are created, reflecting the infinite and blissful nature of the Divine. Rāmānujācārya, in his commentary on the Brahmasutras, explains that the jīva, or the individual soul, is a spark of the divine, and its ultimate goal is to realize its relationship with the Īśvara, or the Lord. The creation of multiple Rāmas and Lakṣmaṇas symbolizes the diverse ways in which the jīva can approach the Lord, ultimately leading to a deepening of devotion and love. In this context, the verse is seen as an invitation to the devotee to participate in the Lord's divine play, surrendering to His will and realizing the eternal relationship between the jīva and Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound message for contemporary life, as it highlights the unity and interconnectedness of all beings. As Swami Vivekānanda explained in his lecture 'The Absolute and the Manifest,' the ultimate reality is the unity that underlies all diversity, and this verse illustrates that concept. The creation of numerous Rāmas and Lakṣmaṇas represents the various facets of human potential, each reflecting a unique aspect of the divine. S. Radhakrishnan, in his book 'The Hindu View of Life,' writes that the goal of human existence is to realize this unity, transcending the limitations of the individual ego and embracing the universal. This verse thus serves as a reminder of our shared humanity and the infinite possibilities that lie within us, encouraging us to strive for self-realization and to understand our place within the larger cosmic context.