tato lakṣmaṇaḥ prahlādanaḥ paryatanvaddadbirāmam ।
“Then Lakṣmaṇa, whose delight was in pleasing, surrounded Rāma.”
Structure
tato lakṣmaṇaḥ prahlādanaḥ paryatanvat adabhir āmam
tato (then) lakṣmaṇaḥ (Lakshmana) prahlādanaḥ (with delight) paryatanvat (went around) adabhiḥ (with water) āmam (the beautiful one)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| lakṣmaṇaḥ | lakṣmaṇaḥ | noun | nominative · singular · masculine | Lakṣmaṇa |
| prahlādanaḥ | prahlādanaḥ | noun | nominative · singular · masculine | one who delights or rejoices |
| paryatanvat | paryatanvat | verb | √tan · imperfect · third | he went around |
| adabhir | adabhir | compound | karmadhāraya · "adabhiḥ" | with water |
| āmam | āmam | indeclinable | — | greedily, eagerly |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In this verse, the surrounding of Rāma by Lakṣmaṇa signifies the non-dual relationship between the individual self (jīva) and the ultimate reality (Brahman). According to Shankara, the delight of Lakṣmaṇa in pleasing Rāma represents the natural inclination of the jīva towards realizing its true nature as Brahman. This inclination is a result of the inherent identity between the two, which is veiled by ignorance (avidyā). The act of surrounding Rāma can be seen as a metaphor for the jīva's attempt to comprehend and unite with Brahman. In his commentary on the Brahmasūtra, Shankara explains that the relationship between the jīva and Brahman is one of identity (tat tvam asi), and this verse from the Rāmāyaṇa illustrates this concept through the relationship between Lakṣmaṇa and Rāma. By surrounding Rāma, Lakṣmaṇa is, in essence, attempting to realize his own true nature, which is non-different from Rāma, symbolizing the ultimate goal of Advaita Vedānta: self-realization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the devotional aspect of the relationship between Lakṣmaṇa and Rāma, which is emblematic of the jīva's relationship with Īśvara (the Supreme Lord). According to Rāmānujācārya, the delight of Lakṣmaṇa in pleasing Rāma signifies the jīva's innate desire to serve and please Īśvara, which is the fundamental principle of bhakti (devotion). The surrounding of Rāma by Lakṣmaṇa represents the jīva's attempt to be in close proximity to Īśvara, to serve Him, and to bask in His divine presence. Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the importance of prapatti (surrender) as a means to achieve this proximity, which is exemplified by Lakṣmaṇa's selfless dedication to Rāma. This verse thus underscores the Vaiṣṇava concept of the jīva's dependence on Īśvara and the path of devotion as the means to attain spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse can be seen as a universal call to selfless service and the pursuit of the higher self. According to Swami Vivekānanda, the act of Lakṣmaṇa surrounding Rāma symbolizes the individual's journey towards realizing their true potential by dedicating themselves to a higher cause. In his lectures on the Bhagavad Gītā, Vivekānanda emphasizes the importance of nishkāma karma (selfless action) as a means to spiritual growth, which is reflected in Lakṣmaṇa's actions. The delight of Lakṣmaṇa in pleasing Rāma represents the joy and fulfillment that come from serving others and contributing to the greater good. This verse thus has a practical application in contemporary life, encouraging individuals to engage in selfless service and strive for the well-being of all, which, according to Vivekānanda, is the path to realizing one's true self and contributing to the betterment of society.