tathāgatavatī rāmā lakṣmaṇaśca mahābalaḥ
“Thus arrived Rāma and Lakṣmaṇa with great strength.”
Structure
tathāgatavatī rāmā lakṣmaṇaś ca mahābalaḥ
rāmā (Rama) tathāgatavatī (possessing such a gait) lakṣmaṇaś ca (and Lakshmana) mahābalaḥ (the great warrior)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tathāgatavatī | tathāgatavatī | compound | bahuvrīhi · "tathāgata-vatī" | endowed with the perfections (of a Buddha, here used to describe Sītā) |
| rāmā | rāmā | noun | nominative · singular · feminine | Rāmā (name of a princess or a woman named Rāma) |
| lakṣmaṇaś | lakṣmaṇaś | noun | nominative · singular · masculine | Lakṣmaṇa (brother of Rāma) |
| ca | ca | indeclinable | — | and |
| mahābalaḥ | mahābalaḥ | noun | nominative · singular · masculine | having great strength |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa, 'tathāgatavatī rāmā lakṣmaṇaśca mahābalaḥ', can be interpreted through the lens of non-dualism (Advaita Vedānta) as illustrating the ultimate reality of Brahman, beyond the dualistic concepts of strength and weakness, or the individual selves (jīvas) of Rāma and Lakṣmaṇa. Śaṅkarācārya, in his commentary on the Brahmasūtras, often emphasizes the importance of understanding the absolute (Brahman) as the unchanging, all-pervading essence. Although direct commentary on this specific verse is not found in his works, his discussion on the nature of the Absolute and the illusory (māyā) nature of the world can be applied here. The 'great strength' (mahābalaḥ) of Rāma and Lakṣmaṇa can symbolize the ultimate power of Brahman, manifest in the world but not limited by it. This reading encourages the seeker to look beyond the literal stories and events to the deeper, non-dual truth, where the distinctions between Rāma, Lakṣmaṇa, and the ultimate reality are transcended.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as highlighting the divine attributes and the relationship between the Lord (Īśvara) and His devotees. Rāmānujācārya, in his Śrī Bhāṣya, discusses the concept of 'aprathakṣīṇa' (inseparability) between God and the Self, which can be applied to understanding Rāma and Lakṣmaṇa's relationship with the divine. Their 'great strength' (mahābalaḥ) is not just a physical attribute but a spiritual one, stemming from their devotion and connection to the divine. This interpretation emphasizes the importance of bhakti (devotion) and the idea that true strength comes from aligning one's will with that of the Lord. Madhvācārya, on the other hand, would likely view this verse through the lens of his Dvaita philosophy, emphasizing the real distinction between God and the individual souls (jīvas), and thus Rāma and Lakṣmaṇa's strength as a manifestation of God's grace and will.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda often spoke about the universal principles found in Indian scriptures, applicable to all humanity. This verse can be seen as embodying the idea of the potential within every individual to tap into a higher, divine power, symbolized by Rāma and Lakṣmaṇa's 'great strength'. Vivekānanda, in his lectures and writings, such as 'The Complete Works of Swami Vivekananda', emphasizes the importance of realizing one's true nature and the strength that lies within. This realization can lead to a life of service, compassion, and contribution to society, mirroring the ideals of Rāma and Lakṣmaṇa's journey. Similarly, S. Radhakrishnan, in integrating Indian philosophy with contemporary thought, would likely view this verse as highlighting the ethical and moral implications of recognizing one's inner strength and the responsibility that comes with it. This perspective encourages readers to reflect on the practical applications of such principles in modern life, fostering a sense of purpose and duty towards oneself and society.