tato rāvaṇamāgamya vacastvaritamabravīt . nilīnamiva taṁ vṛkṣe mṛgaṁ prekṣya yathā tadā ॥
“Then, on seeing him like a deer lying in wait in a tree, he quickly spoke these words to Rāvaṇa.”
Structure
tatah rāvaṇam āgamya vacas tvaritam abravīt nilīnam iva tam vṛkṣe mṛgam prekṣya yathā tadā
tatah (then) rāvaṇam (Rāvaṇa) āgamya (having come to) vacas (words) tvaritam (hastily) abravīt (spoke) tam (that) mṛgam (deer) vṛkṣe (in the tree) nilīnam (lying) iva (like) prekṣya (having seen) yathā (as) tadā (at that time)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tatah | tatah | indeclinable | — | then, thereafter |
| rāvaṇam | rāvaṇam | noun | accusative · singular · masculine | Rāvaṇa |
| āgamya | āgamya | indeclinable | — | having come, approaching |
| vacas | vacas | noun | nominative · singular · neuter | speech, words |
| tvaritam | tvaritam | indeclinable | — | quickly, hastily |
| abravīt | abravīt | verb | √brū · past · third | he spoke |
| nilīnam | nilīnam | noun | accusative · singular · neuter | hidden, concealed |
| iva | iva | indeclinable | — | like, as if |
| tam | tam | pronoun | accusative · singular · masculine | him |
| vṛkṣe | vṛkṣe | noun | locative · singular · masculine | in the tree |
| mṛgam | mṛgam | noun | accusative · singular · masculine | deer |
| prekṣya | prekṣya | indeclinable | — | having seen |
| yathā | yathā | indeclinable | — | as, like |
| tadā | tadā | indeclinable | — | then |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, when examined through the lens of non-duality, reveals the essence of the ultimate reality. The comparison of Rāvaṇa to a deer lying in wait in a tree (nilīnam iva tam vṛkṣe mṛgam prekṣya yathā tadā) suggests a state of potentiality, akin to the unmanifest (avyaktam) state of Brahman. Shankara, in his commentary on the Brahmasūtra (1.1.5), discusses the concept of 'vṛkṣa' as a symbol of the world tree, representing the manifested universe. The deer, signifying the individual self (jīva), is seen as being inextricably linked to this tree, much like the non-dual identity of Brahman and Ātman. This simile illustrates the inherent oneness of all existence, pointing towards the ultimate truth that the distinctions between the individual self and the world are mere appearances, and that the true nature of reality is non-dual.
Vaiṣṇava tradition (Rāmānujācārya): The depiction of Rāvaṇa in this verse as being observed like a deer in a tree underscores the concept of the Lord's omniscience and the jīva's inherent dependence on Īśvara. Rāmānujācārya, in his Śrībhāṣya, emphasizes the role of divine grace (anugaḥ) in revealing the true nature of the self and the world. The image of the deer, symbolizing the conditioned soul, highlights the need for the jīva to recognize its subservience to the divine will. The narrative thus serves as a reminder of the devotional path, where the jīva seeks to understand and align itself with the divine plan, exemplified by Rāma's journey. This verse, in the context of the Rāmāyaṇa, illustrates the interplay between the human condition, represented by Rāvaṇa and Rāma, and the divine, emphasizing the importance of bhakti (devotion) in realizing one's true nature.
Neo-Vedānta (Swami Vivekānanda): This verse holds significant practical application in contemporary life, as it touches upon the universal principles of perception, understanding, and the human condition. Swami Vivekānanda, in his lecture 'The Powers of the Mind' from the Complete Works, Volume 4, discusses the concept of perception and how our understanding of the world is shaped by our individual perspectives. The comparison of Rāvaṇa to a deer in a tree serves as a metaphor for how we perceive others and ourselves, often based on our immediate, surface-level observations. Vivekānanda would likely interpret this verse as an invitation to look beyond the superficial, to seek a deeper understanding of human nature and the interconnectedness of all beings. This perspective encourages empathy, compassion, and a broader, more inclusive worldview, echoing Vivekānanda's message of universal brotherhood and the inherent divinity of every individual.