tataḥ śaśāṅka-śikharaḥ śikharaīḥ saha parvataḥ
“Then the mountain, with its peak shining like the moon, along with (other) peaks.”
Structure
tataḥ śaśāṅka-śikharaḥ śikharaīḥ saha parvataḥ
tataḥ (then) śaśāṅka-śikharaḥ (whose peak is like the moon) parvataḥ (mountain) śikharaīḥ (with peaks) saha (together)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tataḥ | tataḥ | indeclinable | — | then, thereafter |
| śaśāṅka-śikharaḥ | śaśāṅka-śikharaḥ | compound | bahuvrīhi · "śaśāṅkaḥ iva śikharaḥ yasyāsau" | having a peak like the moon |
| śikharaīḥ | śikharaīḥ | noun | instrumental · plural · masculine | with peaks |
| saha | saha | indeclinable | — | with, together with |
| parvataḥ | parvataḥ | noun | nominative · singular · masculine | mountain |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, 'tataḥ śaśāṅka-śikharaḥ śikharaīḥ saha parvataḥ', metaphorically illustrates the non-duality of Brahman. The mountain, with its peak shining like the moon, signifies the ultimate reality (Brahman) that underlies all existence. The coexistence of the moon-like peak with other peaks (śikharaīḥ saha) symbolizes the unity of the individual self (ātman) with the universal self (Brahman). Shankara, in his commentary on the Brahmasūtra, emphasizes that the world, like the mountain and its peaks, is an illusion (māyā) that veils the true nature of reality. The recognition of this non-dual reality is liberation, as it dispels the ignorance that separates the individual from the ultimate truth. Through this metaphor, the verse points to the profound Advaitic idea that the distinction between the individual and the universal is merely a product of ignorance, and that the true nature of reality is one, unchanging, and all-encompassing.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as symbolizing the relationship between the jīva (individual soul) and Īśvara (the Lord). The mountain, with its peak shining like the moon, represents the Lord, who is the ultimate source of light and guidance. The coexistence of this peak with other peaks signifies the complex relationship between the Lord and the individual souls, who are both distinct and inseparable. Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the idea of 'viśiṣṭādvaita' or qualified non-dualism, where the individual souls (jīvas) and the material world are seen as attributes of the Lord, yet maintain their distinctness. This verse, in the context of the Rāmāyaṇa, highlights the devotional path, where the realization of the Lord's glory and the soul's dependence on Him is the key to liberation. The imagery of the verse invokes a sense of awe and reverence, inspiring the devotee to seek refuge in the Lord, just as the mountain peaks find their culmination in the majestic, moon-like peak.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound universal message that resonates with contemporary life. The image of the mountain, with its peak shining like the moon, alongside other peaks, speaks to the unity and diversity that coexist in the world. Swami Vivekānanda, in his lectures, often emphasized the importance of recognizing and respecting this diversity, while striving for the universal truths that unite humanity. The verse can be seen as a call to transcend the limitations of individual perspectives (the smaller peaks) and strive for the higher, universal truth (the moon-like peak), which is the essence of all existence. S. Rādhākrishnan, in his writings, highlights the relevance of Vedāntic philosophy to modern life, emphasizing the need for a holistic understanding that integrates the individual, the world, and the ultimate reality. This verse, in its poetic simplicity, conveys the timeless message of striving for the higher, of seeking the universal in the particular, and of finding unity in diversity – principles that are as relevant today as they were in ancient times.