tato lakṣmaṇam āha draṣṭuṃ nihatyān hanumatā girim
“Then he said to Lakṣmaṇa to see the mountain killed by Hanumān.”
Structure
tato lakṣmaṇam āha draṣṭuṃ nihatyān hanumatā girim
tato (then) hanumatā (by Hanuman) nihatyān (having killed) girim (the mountain) lakṣmaṇam (Lakshmana) draṣṭuṃ (to see) āha (he said)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| lakṣmaṇam | lakṣmaṇam | noun | accusative · singular · masculine | Lakṣmaṇa |
| āha | āha | verb | √āh · past · third | said, told |
| draṣṭuṃ | draṣṭuṃ | verb | √dṛś · infinitive | to see |
| nihatyān | nihatyān | noun | accusative · plural · masculine | killed ones, slain |
| hanumatā | hanumatā | noun | ablative · singular · masculine | by Hanumān |
| girim | girim | noun | accusative · singular · masculine | mountain |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa presents an interesting case for non-dual interpretation. Shankara's commentary on the Brahma Sutras and the Bhagavad Gita often emphasizes the unity of the ultimate reality, Brahman, and the individual self, Ātman. While direct commentary on this specific verse is not available, applying Shankara's reasoning, we can see Lakṣmaṇa's observation of the mountain as a metaphor for the individual's realization of their true nature. The act of seeing (draṣṭuṃ) the mountain killed by Hanumān symbolizes the discernment between the ephemeral, external world and the eternal, internal self. This discernment is crucial in Advaita Vedānta for achieving the understanding of brahman-ātman identity. Therefore, this verse indirectly points to the path of self-realization, encouraging the seeker tolook beyond the transient and focus on the eternal essence within, aligning with Shankara's philosophy of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse with a focus on the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya's visiṣṭādvaita vedānta emphasizes the real distinction between the individual self and the Supreme, yet also their inseparable relationship. In this context, Lakṣmaṇa's action of being asked to see the mountain killed by Hanumān can be seen as a symbolic representation of the devotee's role in recognizing the omnipotence of the Lord. Hanumān, as a devoted servant of Rāma, exemplifies the ideal of selfless service and devotion. The mountain represents obstacles or challenges that a devotee may face, and Hanumān's action signifies the Lord's power to overcome these obstacles. Thus, this verse underscores the importance of devotion and the dependence of the jīva on Īśvara's grace for liberation, reflecting the Vaiṣṇava emphasis on bhakti as a means to achieve spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in Neo-Vedānta, focused on the practical and universal applications of Vedāntic principles. This verse can be interpreted in the context of their emphasis on self-realization and service to humanity. The mountain killed by Hanumān can symbolize the obstacles that we face in our personal and collective journeys towards self-realization and social improvement. Hanumān's act represents the power of determination, courage, and selfless service. Vivekānanda, in his lectures, often stressed the importance of service and the cultivation of inner strength to overcome life's challenges. Similarly, Rādhākrishnan highlighted the universal message of the Vedānta, which includes the striving for the well-being of all humanity. Thus, this verse serves as a reminder of the importance of perseverance, selfless action, and devotion in overcoming obstacles, not just on a personal level but also in contributing to the betterment of society, reflecting the Neo-Vedāntic ideals of practical spirituality and service.