atha ced vāg-viṣaye vṛtto bale ca tasyānujḥ . 7 .
“And if he (Rāma) is engaged in speech with Sītā, his younger brother (Lakṣmaṇa) stays near him.”
Structure
atha + cet + vāg-viṣaye + vṛtto + bale + ca + tasyānujḥ
atha + cet + tasyānujḥ + vāg-viṣaye + vṛtto + bale + ca
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| atha | atha | indeclinable | — | then, in that case |
| cet | cet | indeclinable | — | if |
| vāg-viṣaye | vāg-viṣaye | compound | tatpuruṣa · "vāg-viṣayaḥ" | in the matter of speech, concerning speech |
| vṛtto | vṛtto | verb | √vṛt · past · third | has turned, has taken to |
| bale | bale | noun | locative · singular · neuter | in thy strength, by thy power |
| ca | ca | indeclinable | — | and |
| tasyānujḥ | tasyānujḥ | noun | nominative · singular · masculine | his successor, his descendant |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Rāmāyaṇa highlights the non-dual nature of reality, as exemplified in Rāma's engagement with Sītā and Lakṣmaṇa's loyalty. Shankara's commentary on the Brahmāsūtra (3.3.43) echoes this sentiment, emphasizing that the ultimate reality, Brahman, is the essence underlying all relationships. This verse illustrates how the individual self (jīva) and the ultimate reality (Brahman) are intertwined, much like Rāma and Sītā's bond, with Lakṣmaṇa representing the individual self's innate tendency to seek unity with the ultimate reality. By examining this verse through the lens of Advaita Vedānta, one can discern the inherent oneness of existence, underscoring the brahman-ātman identity. Shankara's logic of 'sublation' (badha) can be applied here, where the distinctions between Rāma, Sītā, and Lakṣmaṇa are ultimately sublated, revealing the unified, non-dual essence that underlies all phenomena.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse showcases the ideal relationship between the jīva (individual self) and Īśvara (the divine), as embodied in Rāma, Sītā, and Lakṣmaṇa. Rāmānujācārya's Śrī Bhāṣya (2.3.43) explains that the jīva, like Lakṣmaṇa, seeks to remain devoted to and in close proximity to the divine, exemplified by Rāma. The Vaiṣṇava tradition emphasizes the importance of bhakti (devotion) and prapatti (surrender), as illustrated by Lakṣmaṇa's unwavering loyalty to Rāma. This verse demonstrates that even in worldly interactions, the jīva's ultimate goal should be to maintain a deep connection with the divine, recognizing that the divine is the very essence of reality. Madhvācārya's Dvaita Vedānta also highlights the distinct yet interrelated nature of the jīva and Īśvara, mirroring the unique bond between Rāma and Lakṣmaṇa.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the nature of human relationships and the pursuit of unity, relevant to contemporary life. Swami Vivekānanda's lectures on the 'Universal Religion' highlight the importance of recognizing the inherent oneness of existence, much like the bond between Rāma, Sītā, and Lakṣmaṇa. Rādhākrishnan's writings on the 'Bhagavad Gitā' also emphasize the need to transcend the boundaries of the individual self, cultivating a sense of universal brotherhood. In this context, the verse encourages us to re-examine our relationships, recognizing that true unity and cooperation can only arise from a deep understanding of our shared human experience. By embracing this perspective, we can foster a more inclusive, compassionate, and harmonious global community, where individuals support and uplift one another, just as Lakṣmaṇa stands by Rāma.