tato lakṣmaṇaḥ śaktimāhṛtya visrastabāndhanaḥ śiraḥ
“Then Lakṣmaṇa, having brought the divine arrow Śakti and having loosened his hair, bowed his head.”
Structure
tato lakṣmaṇaḥ śaktim āhṛtya visrasta-bāndhanaḥ śiraḥ
tato (then) lakṣmaṇaḥ (Lakshmana) śaktim (the dart) āhṛtya (having taken) visrasta-bāndhanaḥ (having loosened the bonds) śiraḥ (the head)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| tato | tato | indeclinable | — | then, thereafter |
| lakṣmaṇaḥ | lakṣmaṇaḥ | noun | nominative · singular · masculine | Lakṣmaṇa |
| śaktim | śaktim | noun | accusative · singular · feminine | the śakti (a kind of missile or weapon) |
| āhṛtya | āhṛtya | verb | √hṛ · gerund | having taken, having seized |
| visrasta-bāndhanaḥ | visrasta-bāndhanaḥ | compound | bahuvrīhi · "visrastaḥ bāndhanaḥ yena saḥ" | he whose bonds or fetters have been loosened or relaxed |
| śiraḥ | śiraḥ | noun | nominative · singular · neuter | head |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights Lakṣmaṇa's devotion to Rāma, illustrating the non-dual relationship between the individual self (jīva) and the ultimate reality (Brahman). As Śaṅkarācārya notes in his commentary on the Brahma Sūtras, the relationship between the jīva and Īśvara is one of identity, rather than difference. The loosening of Lakṣmaṇa's hair and bowing of his head symbolize the surrender of individual ego, mirroring the Advaitic concept of ego-transcendence. By invoking the divine arrow Śakti, Lakṣmaṇa's action implies a recognition of the omnipresent, all-pervading nature of Brahman. This verse thus underscores the non-dual reading of the Rāmāyaṇa, where the distinctions between subject and object, self and other, dissolve into the unity of Brahman. Śaṅkarācārya's commentary on the Taittirīya Upaniṣad (2.1.1) further elucidates this concept, stating that 'the Brahman is the Self (ātman) of all beings,' emphasizing the inherent identity between the individual self and the ultimate reality.
Vaiṣṇava tradition (Rāmānujācārya): This verse epitomizes the surrender and devotion of Lakṣmaṇa towards his lord, Rāma. According to Rāmānujācārya's Śrī Bhāṣya, the relationship between the jīva and Īśvara is one of dependence and service. Lakṣmaṇa's action of bringing the Śakti and bowing his head exemplifies the Vaiṣṇava ideal of prapatti, or self-surrender, where the individual acknowledges their limitations and seeks refuge in the divine. The Vaiṣṇava tradition views Rāma as the supreme Īśvara, and Lakṣmaṇa's devotion is seen as a model for the devotee's relationship with the Lord. Rāmānujācārya's commentary on the Brahma Sūtras (2.3.41) highlights the importance of self-surrender, stating that 'the jīva attains liberation by surrendering to the Lord,' underscoring the Vaiṣṇava emphasis on devotion and dependence on the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the universal principles of selflessness and devotion. As Swami Vivekānanda noted in his lecture 'The Ideal of a Universal Religion,' the story of Rāma and Lakṣmaṇa represents the ideal of selfless service and brotherly love. Lakṣmaṇa's actions symbolize the willingness to surrender one's ego and desires for the greater good, reflecting the Neo-Vedāntic emphasis on the universal and practical application of spiritual principles. S. Rādhākrishnan, in his work 'The Hindu View of Life,' highlights the importance of self-control and dedication, stating that 'the highest duty of man is to realize his own true nature,' which is in line with Lakṣmaṇa's unwavering dedication to Rāma. This verse thus serves as a reminder of the timeless and universal values of selflessness, devotion, and service, which are essential for personal growth and spiritual development in contemporary life.