Vālmīki Rāmāyaṇa

Contents

  1. Lead
  2. Name and epithets
  3. Family and origins
  4. Physical description
  5. Character and traits
  6. Relationships
  7. Role in the narrative by kanda
    1. Bala Kanda
    2. Ayodhya Kanda
    3. Aranya Kanda
    4. Kishkindha Kanda
    5. Sundara Kanda
    6. Yuddha Kanda
    7. Uttara Kanda
  8. How other characters describe them
    1. Rama
    2. Sita
    3. Sumitra
    4. Sumantra
    5. Indrajit
    6. Vibhishana
    7. Surpanakha
    8. Sugriva
    9. Durvasas
    10. The kings
    11. An unnamed king
  9. Contested and contradictory passages
  10. Southern-only material
    1. Bālakāṇḍa
    2. Ayodhyākāṇḍa
    3. Araṇyakāṇḍa
    4. Kiṣkindhākāṇḍa
    5. Sundarakāṇḍa
    6. Yuddhakāṇḍa
    7. Uttarakāṇḍa
    8. Opposing attested characterizations
  11. Key verses
  12. References

Lakshmana in the Valmiki Ramayana

Lead

Lakshmana is a son of King Dasharatha [VR-CE 2.48.12] and of Sumitra [VR-CE 2.39.16]. He is commonly called Saumitri [VR-CE 2.48.4] and is the younger half-brother of Rama by a different mother [VR-CE 3.45.16]. He is the father of Angada and Chandraketu [VR-CE 7.92.2]. He follows Rama into exile and guards him [VR-CE 2.14.22]. Rama calls him a brother without equal and a helper in battle [VR-CE 6.39.6], and Lakshmana declares himself devoted to Rama in feeling and in truth [VR-CE 2.18.13]. Several speakers call him a knower of dharma [VR-CE 3.14.27] [VR-CE 2.54.6]. He is also repeatedly described as overcome by anger [VR-CE 2.91.1] [VR-CE 4.30.4]. Rama says he lacks understanding of truth and calm [VR-CE 2.18.32], and Lakshmana himself at one point declares dharma futile [VR-CE 6.70.14]. Sita once accuses him of cruelty [VR-CE 3.43.20], yet elsewhere she calls him firm in vows [VR-CE 3.45.17].

Name and epithets

Lakshmana is frequently designated by the patronymic Saumitri, "son of Sumitra" [VR-CE 2.48.4] [VR-CE 2.50.2] [VR-CE 5.31.24] [VR-CE 7.51.14]. A related epithet, sumitrānandavardhana ("increaser of Sumitra's joy"), is applied to him in narration [VR-CE 2.16.56] [VR-CE 7.76.2] and in speech (speaker: Sita) [VR-CE 5.34.25]. Several designations place him relative to Rama. He is called rāghavānuja, "Raghava's younger brother" [VR-CE 2.14.22] [VR-CE 3.11.1] [VR-CE 3.44.1], and Ramanuja [VR-CE 4.30.1]. Conversely, Rama is identified by the epithet lakṣmaṇāgraja, "elder brother of Lakshmana" [VR-CE 2.99.1]. His royal birth is marked by nṛpātmaja ("king's son"), which Rama uses in addressing him [VR-CE 4.29.31] [VR-CE 4.29.43], and by narendrasunu [VR-CE 4.30.1]. Vibhishana calls him naradeva, "god among men" or "king of men" [VR-CE 6.74.26]. Other epithets attested in the pack include:

Family and origins

Lakshmana is one of the sons of King Dasharatha. Rama states that the two of them are sons of Dasharatha [VR-CE 2.48.12], and Lakshmana calls Valmiki a supreme friend of Dasharatha, his father [VR-CE 7.46.16]. Elsewhere Lakshmana refers to the capital as that of "my father" without naming him [VR-CE 2.80.21]. Four great-souled sons were born separately to the king, a group understood from context to include Rama and Lakshmana [VR-CE 1.17.10]. His mother is Sumitra. The narrative calls her lakṣmaṇamātṛ, "Lakshmana's mother" [VR-CE 2.39.16]. Kausalya addresses Sumitra as the mother of Saumitri [VR-CE 2.96.5], and Rama addresses Lakshmana as the one through whom Sumitra has good offspring [VR-CE 2.90.5]. Lakshmana himself names "my mother" alongside Kausalya and the king [VR-CE 2.45.14] [VR-CE 2.80.15]. Bharata calls Sumitra madhyamā, "the middle one", and dharmajñā [VR-CE 2.64.8]. Lakshmana describes himself as the younger brother of Rama [VR-CE 4.4.9] [VR-CE 3.66.10]. Sita specifies that he is a vaimātra brother, born of a different mother [VR-CE 3.45.16]. Sumitra, speaking to Lakshmana, describes the ancient conduct of "this family" as giving, initiation in sacrifices, and giving up the body in battle [VR-CE 2.35.7]. On his marriage, a speaker proposes that the addressee's two daughters be given to Rama and Lakshmana as suitable brides for suitable grooms [VR-CE 1.69.32]. The wedding is then narrated for the group called the chiefs of the Raghus [VR-CE 1.72.25]. On his children, Rama calls the youths Angada and Chandraketu the sons of Saumitri [VR-CE 7.92.2]. Durvasas, addressing Saumitri, links him with Bharata and with "your" lineage [VR-CE 7.95.7].

Physical description

Many physical descriptions apply jointly to Lakshmana and Rama. - Janaka's description. Janaka describes the two as having wide eyes like lotus petals [VR-CE 1.49.18]. He says they bear excellent weapons [VR-CE 1.49.20] and are alike each other in stature, gestures and actions [VR-CE 1.49.21]. The same verse calls them kākapakṣadharau, "bearing crow-wings" [VR-CE 1.49.21]. - Like the Ashvins. They are likened to the Ashvins in form and described as having reached youth [VR-CE 1.47.3]. - Kishkindha descriptions. Hanuman calls them golden-hued and clad in bark garments [VR-CE 4.3.6]. Sugriva calls them long-armed and large-eyed [VR-CE 4.2.19]. Kabandha describes them as bull-shouldered bearers of great swords and bows [VR-CE 3.65.24]. - Forest dress. Khara describes the two as wearing bark garments and black antelope skins [VR-CE 3.18.18]. - Surpanakha's view. She calls them youthful, beautiful, very delicate and of great strength [VR-CE 3.18.11]. She refers to Lakshmana's form as suited to her without giving specific features [VR-CE 3.17.7]. - Auspicious marks. A verse in the Sundara Kanda calls the two endowed with beautiful form and auspicious marks, without specifying the marks [VR-CE 5.33.28]. Some descriptions concern Lakshmana alone. Rama says Lakshmana's face is seen as very bright and serene [VR-CE 3.23.8]. Rama also calls him of blazing radiance [VR-CE 3.4.1] and of great energy [VR-CE 6.28.34]. His equipment is described in several scenes:

Character and traits

Knowledge of dharma. Several speakers credit Lakshmana with knowledge of dharma. - Rama calls him bhāvajña, kṛtajña and dharmajña [VR-CE 3.14.27], and elsewhere addresses him as dharmajña [VR-CE 6.116.78]. - The charioteer Sumantra calls him dharmajña and jitendriya, "with senses controlled" [VR-CE 2.54.6]. - Sita calls him dharmacārī and dṛḍhavrata, "firm in vows" [VR-CE 3.45.17]. - He is called mahātman and one who looks only to dharma [VR-CE 2.80.9]. Against these, Rama says that Lakshmana lacks understanding of the intent of truth and of calm [VR-CE 2.18.32]. Rama also says that no one of Lakshmana's kind would commit wrong in this way [VR-CE 4.30.6]. Wisdom. He is called mahāprājña [VR-CE 5.61.11], including by Rama [VR-CE 6.79.11]. He is also called of good mind and wise [VR-CE 4.30.10], and sumahāmati [VR-CE 7.51.3]. A verse calling someone dhīmat and comparing him with Indra in splendor is grammatically ambiguous between Rama and Lakshmana [VR-CE 4.8.10]. Devotion to Rama. This is a recurrent attribute. - Rama says Lakshmana follows him [VR-CE 3.16.14]. Rama also says he held his kinsmen dear and was always devoted to Rama [VR-CE 6.39.18]. - Lakshmana declares himself devoted to his brother in feeling and in truth [VR-CE 2.18.13]. - In a verse whose sense is marked uncertain, he describes himself as well-disposed, compliant and devoted [VR-CE 3.11.3]. - He is described as endowed with devotion to Rama [VR-CE 3.69.10] and devoted to Rama's welfare [VR-CE 2.91.9] [VR-CE 4.30.10]. - Sumitra describes him as deeply devoted to his well-wishers [VR-CE 2.35.5]. Surpanakha calls him devoted and attached [VR-CE 3.32.12]. - Departing beings speak of his devotion and valor [VR-CE 6.100.3]. Anger. His anger is widely attested. - Rama describes him as greatly agitated and stupefied by anger [VR-CE 2.91.1]. - On one occasion he is compared to an angered fire as if wishing to burn the army [VR-CE 2.90.12]. - He says he cannot restrain his risen anger [VR-CE 4.30.4] and is described as fierce in anger in battle [VR-CE 4.30.5]. - Rama says he had been very angry on some occasions [VR-CE 6.39.19]. - Lakshmana says he had anger toward Bharata, who desired the kingdom [VR-CE 3.2.23]. - He is angered after Sita speaks harshly to him [VR-CE 3.44.1]. - A further verse describes risen anger, but whether it attaches to Rama or to Lakshmana is grammatically uncertain [VR-CE 4.30.1]. Tara offers a contrasting assessment. She says that men like him are endowed with sattva and do not rashly come under anger's sway without reflection [VR-CE 4.34.11]. In Southern-only material, Tara describes his speech as joined with dharma and artha and as sweet in nature [VR-S 4.32.24+26]. Statements about dharma and fate. Some of Lakshmana's own statements question dharma. - He tells Rama that dharma is hateful to him when Rama is bewildered by attachment to it [VR-CE 2.20.9]. - He asserts that the force of fate will not prevail against one opposed by his strength [VR-CE 2.20.19]. - Later he says dharma cannot protect Rama from misfortune and is therefore futile [VR-CE 6.70.14]. - He states his opinion that dharma does not exist, since it is not perceived as beings are perceived [VR-CE 6.70.15]. - He holds that one of Rama's kind, joined with dharma, should not meet such calamity [VR-CE 6.70.16] [VR-CE 6.70.17]. - He says that whoever reaches the end of undertakings through action is wise [VR-CE 6.75.10]. - He says no unrighteousness is ordained in abandoning former wrongdoers [VR-CE 2.90.19]. - In the Uttara Kanda he asserts that the course of time is bound by prior ordaining [VR-CE 7.96.2]. Sita's accusations. Sita addresses Lakshmana as anārya, nṛśaṃsa and kulapāṃsana, "disgrace to the family" [VR-CE 3.43.20]. She says it is not surprising for sin to exist among rivals and among cruel people like him who move in concealment [VR-CE 3.43.21]. A Southern-only parallel records the same accusation [VR-S 3.43.20+1]. In that exchange Lakshmana asserts that abandoning dharma, fickleness, sharpness and causing division are the nature of women seen in the worlds [VR-CE 3.43.27]. Earlier he states that no gem-variegated deer of this kind exists on earth [VR-CE 3.41.7]. Strength and valor. He is called mahābala [VR-CE 3.66.9] [VR-CE 6.38.1] and brave (speaker: Sita) [VR-CE 5.34.25]. Rama calls him endowed with sattva [VR-CE 6.100.8]. Joint descriptions call the brothers very hard to conquer, with unmatched strength and radiance [VR-CE 6.75.30], and distinguished by prowess [VR-CE 6.75.29]. Vibhishana calls the two princes mūḍha, "foolish" or "deluded" [VR-CE 5.50.17]. In the Uttara Kanda he falls into deep dejection [VR-CE 7.51.3].

Relationships

Rama. Rama calls Lakshmana a friend and dear brother [VR-CE 2.19.2] and describes him as dear and unagitated [VR-CE 2.29.11]. Rama says there is no brother equal to Lakshmana, a helper in battle [VR-CE 6.39.6], and addresses him as his helper [VR-CE 4.29.43]. Lakshmana's service to Rama appears in several scenes:

Role in the narrative by kanda

Bala Kanda

The opening summary of the epic counts Lakshmana among a group of three who went from forest to forest, crossed rivers with much water [VR-CE 1.1.26], and made a delightful dwelling in the forest [VR-CE 1.1.27]. Another early verse refers to Rama's account, both secret and open, together with Saumitri [VR-CE 1.2.32]. In the frame of the recitation, Rama spoke to Lakshmana and likewise to Shatrughna and Bharata [VR-CE 1.4.24]. A speaker, identified as Rama from the preceding verse, then calls on these listeners to hear the narrative of the two who are "god-radiant" (devavarcasau) [VR-CE 1.4.25]. Vasishtha, very pleased, gave the name Lakshmana to Sumitra's son [VR-CE 1.17.12] and had all the rites beginning with the birth rites performed for the princes [VR-CE 1.17.12]. The text describes his attachment to Rama in practical terms. Rama does not eat delicious food brought to him without Lakshmana [VR-CE 1.17.17], and at those times Lakshmana follows him from behind with a bow, protecting him [VR-CE 1.17.18]. While Vasishtha was speaking, King Dasharatha, with a delighted face, summoned Rama together with Lakshmana [VR-CE 1.21.1]. After setting out with Kushika's son, the three engaged in all the tasks due to the teacher and spent the night on the Sarayu [VR-CE 1.21.19]. As the two princes went on, they saw the river that goes by three paths [VR-CE 1.22.5], and the two Raghavas saw a sacred hermitage [VR-CE 1.22.7]. The sages there offered arghya, pādya and hospitality to the son of Kushika and afterwards performed guest-rites for Rama and Lakshmana [VR-CE 1.22.18]. A following verse reports that, having received hospitality, they stayed there; it does not name them, and the identification with the two princes and Vishvamitra rests on context [VR-CE 1.22.19]. Having reached the southern bank, the two went on [VR-CE 1.23.10]. In a Southern-only verse, an unclear speaker addressed as arindama ("enemy-subduer"), having heard Rama's words, gladdens Rama together with Lakshmana with a gentle voice [VR-S 1.24.2+1]. When Rama saw an angry, deformed-faced Rakshasi of exceedingly large size, he addressed Lakshmana [VR-CE 1.25.9], who is the person spoken to in this exchange [VR-CE 1.25.9]. Rama told him to look at the yakshini's body [VR-CE 1.25.10] and to look at her [VR-CE 1.25.11]. At the sacrifice, Vishvamitra entered his initiation after being addressed by the two Raghu princes, who are identified by context rather than named in the verse [VR-CE 1.28.19]. The two princes stayed that night, very attentive [VR-CE 1.28.20]. The two then addressed Kausika [VR-CE 1.29.1], asking to hear at what time the two night-rovers must be guarded against [VR-CE 1.29.2] and saying that the moment should not be allowed to pass [VR-CE 1.29.2] (speakers: Rama and Lakshmana). Having heard the reply, the two guarded the ascetic grove for six days and nights [VR-CE 1.29.5], attending and guarding Vishvamitra [VR-CE 1.29.6]. When the sixth day arrived, Rama spoke to Saumitri [VR-CE 1.29.7] and told him to be vigilant and attentive [VR-CE 1.29.7]. Rama looked at Lakshmana and spoke to him [VR-CE 1.29.12], telling him to look at the rakshasas [VR-CE 1.29.13]. After seeing Maricha cast away, Rama spoke to Lakshmana [VR-CE 1.29.16] and told him to look at the cold-arrow mānava weapon [VR-CE 1.29.17]. When night turned to dawn, the two performed their morning rites [VR-CE 1.30.2]. They saluted the best of sages, who is likened to blazing fire [VR-CE 1.30.3], and spoke words described as sweet and noble [VR-CE 1.30.3], asking him to command them as he wished and what order they should carry out [VR-CE 1.30.4] (speakers: Rama and Lakshmana). Rama, together with Saumitri, honored the sages and then sat down [VR-CE 1.30.20]. During the journey Lakshmana appears as a co-listener to the sage's narratives. Saumitri is with Rama and shares in what is described [VR-CE 1.33.20]. After the sage finished one account, Rama and Lakshmana welcomed it and addressed him [VR-CE 1.35.1]. They called what he had told connected with dharma and supreme, and asked him to speak about the eldest daughter of the mountain king; the pack marks this attribution as uncertain [VR-CE 1.35.2] (speakers: Rama and Lakshmana). He is described as accompanying Rama in listening [VR-CE 1.35.26], and Rama, together with Lakshmana, heard Vishvamitra's words [VR-CE 1.44.1]. On their arrival at a new court, Sumati asks how, why and whose sons they are, having come on foot [VR-CE 1.47.4], and says they reached the earth by chance, as if immortals from the world of the gods [VR-CE 1.47.4] (speaker: Sumati). The two are said to adorn the region as the moon and sun adorn the sky [VR-CE 1.47.5], and to have arrived on a difficult path bearing excellent weapons [VR-CE 1.47.6] (speaker: Sumati). The king honored the two princes according to rule as guests [VR-CE 1.47.8], and they then went to Mithila [VR-CE 1.47.9]. Rama, with Lakshmana, put Vishvamitra in front and entered a hermitage [VR-CE 1.48.12], where the two Raghavas took hold of her feet [VR-CE 1.48.17]. After going toward the north-east, Rama approached the sacrificial enclosure together with Saumitri [VR-CE 1.49.1], and, accompanied by Lakshmana, spoke to the sage addressed as "tiger among sages" [VR-CE 1.49.2]. Janaka asks how, why and whose they are, having come on foot [VR-CE 1.49.19], and says the two have arrived on earth as if by chance [VR-CE 1.49.19] (speaker: Janaka). Lakshmana accompanies Vishvamitra and Rama as the sage goes toward his own enclosure [VR-CE 1.64.30] [VR-CE 1.64.30]. A following verse, in which the king summons the sage at dawn together with Raghava, is singular in number and does not name Lakshmana [VR-CE 1.65.1]. Vishvamitra says the two desire to see the excellent bow kept by the king [VR-CE 1.65.5] and asks that it be shown, saying that afterwards the two king's sons, their wish fulfilled, will go back as they please [VR-CE 1.65.6]. A speaker says he will show the bow to Rama and Lakshmana also [VR-CE 1.65.26]. The king, after hearing his ministers, spoke with joined palms to Vishvamitra and to both Rama and Lakshmana [VR-CE 1.66.7]. A speaker, whom context suggests is Janaka, says the bow has been brought and asks the sage to show it to these two princes, presumably Rama and Lakshmana [VR-CE 1.66.11]. In the marriage negotiations, a speaker of unclear identity asks a king for his two daughters as brides for the sake of Rama and Lakshmana [VR-CE 1.69.32]. A speaker asks the king to perform the ancestral rite and then the marriage rites [VR-CE 1.70.23], to have the godāna rite performed for Rama and Lakshmana [VR-CE 1.70.23], and says an auspicious gift is to be made for them [VR-CE 1.70.24]. Lakshmana is included, by context from the surrounding verses, among the princes who performed the marriage rite as prescribed [VR-CE 1.72.23].

Ayodhya Kanda

Lakshmana is present from the early stages of the crisis over Rama's consecration. After Rama's mother speaks to him, Rama turns and addresses Lakshmana, who is called Bhārata in that verse [VR-CE 2.4.42]. When Kausalya laments the exile order, Lakshmana speaks words suited to the occasion to her [VR-CE 2.18.1]. He states that he sees no fault in Rama that would justify exiling him from the realm to live in the forest (speaker: Lakshmana) [VR-CE 2.18.4]. He asks what son would take to heart the word of a king who has again reached a childlike state, if that son remembers royal conduct (speaker: Lakshmana) [VR-CE 2.18.7]. He declares that he will make all of Ayodhya empty of men with sharp arrows if it stands in opposition [VR-CE 2.18.10], and that he will kill all of Bharata's partisans and whoever wishes Bharata well (speaker: Lakshmana) [VR-CE 2.18.11]. He asks who would have the power to give royal fortune to Bharata after creating supreme enmity with both Rama and himself [VR-CE 2.18.12], and he swears to Kausalya by truth, by his bow, by gifts and by sacrifice (speaker: Lakshmana) [VR-CE 2.18.13]. Rama, called Lakshmana's elder brother, finishes speaking to him out of affection [VR-CE 2.18.37], and then approaches Lakshmana to speak further [VR-CE 2.19.2]. Lakshmana's anger continues in the following exchange. He looks obliquely at Rama from the corners of his eyes as he speaks [VR-CE 2.20.5]. He says that people will that day see fate struck down by his own manly effort [VR-CE 2.20.14], and that those who privately agreed on Rama's exile will themselves live in the forest for fourteen years (speaker: Lakshmana) [VR-CE 2.20.17]. He describes elephants falling to the ground under his sword-edge [VR-CE 2.20.29]. He states that he will shoot one man with many arrows and many people with one arrow, and direct his arrows at the vital spots of men, horses and elephants [VR-CE 2.20.31]. He says that the power of his weapon-skill will take effect that day (speaker: Lakshmana) [VR-CE 2.20.32]. As the departure is prepared, Rama speaks to Lakshmana, who stands in front of him [VR-CE 2.28.1]. Lakshmana says that he will go ahead of Rama carrying a bow with arrows [VR-CE 2.28.8], and Rama speaks to him with affection [VR-CE 2.28.17]. Lakshmana salutes a brahmin in the fire-chamber and speaks to him [VR-CE 2.29.2], after which Rama addresses him again [VR-CE 2.29.11]. The two Raghavas, together with Sita, give much wealth to brahmins and then go to see their father [VR-CE 2.30.1]. Rama, accompanied by Lakshmana, replies to his distressed father [VR-CE 2.31.28]. Lakshmana is described bowing in salutation to his mother (speaker: Sumitra) [VR-CE 2.35.4]. On the road out of Ayodhya, Rama reaches the bank of the Tamasa, looks at Sita and speaks to Lakshmana [VR-CE 2.41.1], and afterwards speaks to Sumantra [VR-CE 2.41.9]. Rising and looking at the people who followed them, Rama speaks to Lakshmana [VR-CE 2.41.16], telling him to look at those sleeping at the roots of trees, devoted to their party and indifferent even to their own houses (speaker: Rama) [VR-CE 2.41.17]. At dawn Rama again speaks to Lakshmana [VR-CE 2.46.1]. Travelling and seeing various trees, Rama speaks to Lakshmana as the day begins to decline [VR-CE 2.48.4]. The two bow-bearers reach the dwelling of the sage at the confluence of the Ganga and Yamuna [VR-CE 2.48.8]. Rama says that Lakshmana followed him into the forest while he was being sent into exile by his father (speaker: Rama) [VR-CE 2.48.14]. When the sage turns back, Rama speaks to Lakshmana [VR-CE 2.49.7]. In a Southern-only passage, Rama speaks to Lakshmana in a verse whose first line describes Sita as dear and compliant [VR-S 2.49.13+8]. After going about a krośa, the two brothers kill many sacrificially pure deer [VR-CE 2.49.14]. Woken by his brother at the proper time, Lakshmana gives up sleep, drowsiness and the fatigue of the road [VR-CE 2.50.3]. Rama sets out with him and speaks to Sita [VR-CE 2.50.5], and Lakshmana then speaks to Rama [VR-CE 2.50.17]. A speaker asks how the two king's sons descended from the chariot and went on foot with Sita [VR-CE 2.52.7]. Lakshmana says that if Rama was exiled because of greed or because of the boon-giving, a wrong was in every way done (speaker: Lakshmana) [VR-CE 2.52.19]. Sumantra states that Lakshmana is seeking the other world through this service (speaker: Sumantra) [VR-CE 2.54.6]. In Ayodhya, the exile of Rama and Lakshmana is named as the cause of the distress that enters the king [VR-CE 2.57.2]. Bharata makes a statement that Rama, the king or Lakshmana will die; the verse frames this as an alternative among three, and the reading is marked uncertain, with "I" also appearing in the text (speaker: Bharata) [VR-CE 2.63.15]. Kaikeyi reports that the king cried out "Lakshmana" [VR-CE 2.66.29]. Lakshmana, called mahābāhu, is spoken of as one whom people will see returned again [VR-CE 2.66.31]. Kaikeyi says Rama was sent away together with Lakshmana and Sita (speaker: Kaikeyi) [VR-CE 2.66.42]. Dasharatha is said to have gone to heaven after sending Rama and Lakshmana into exile [VR-CE 2.73.2]. At the encounter with Guha, Lakshmana says that with Rama sent into exile the king will not endure long (speaker: Lakshmana) [VR-CE 2.80.13]. Through the night he fastens two well-filled quivers on his back, wears a finger-guard, holds a large strung bow and stays on watch all around Rama [VR-CE 2.81.22]. Guha says he stood there with bow and arrows where Lakshmana was (speaker: Guha) [VR-CE 2.81.23]. When Bharata's army approaches, Lakshmana reports it to Rama and speaks [VR-CE 2.90.9], telling him to string his bow and make ready arrows and armor [VR-CE 2.90.10]. Addressed by Rama, he speaks again [VR-CE 2.90.12]. He proposes that the two of them, bows in hand, take refuge on the mountain [VR-CE 2.90.16]. He declares that Bharata is fit to be killed by him [VR-CE 2.90.18], speaks of Kaikeyi seeing her son killed by him in battle that day [VR-CE 2.90.20], and says he will kill Kaikeyi together with her followers and relatives (speaker: Lakshmana) [VR-CE 2.90.21]. He says he will pierce enemy bodies with sharp arrows [VR-CE 2.90.23], speaks of elephants, horses and men slain by him [VR-CE 2.90.24], and says that after killing Bharata with his army he will be free of debt to his arrows and bow in the great forest (speaker: Lakshmana) [VR-CE 2.90.25]. Rama answers by asking how a brother could kill a brother for his own life's sake (speaker: Rama) [VR-CE 2.91.6], and says that if Lakshmana speaks these words for the sake of the kingdom, he will tell Bharata to give the kingdom to Lakshmana (speaker: Rama) [VR-CE 2.91.7]. Rama later speaks to Lakshmana again [VR-CE 2.95.20]. At the close of the kanda, the two tigers among men bathe and take leave of the forest-dwelling ascetics who tended fires [VR-CE 2.111.17], and the ascetics speak to the two of them [VR-CE 2.111.18].

Aranya Kanda

Lakshmana's role in the Aranya Kanda opens with the encounter with Virādha. When Rama saw Sita in Virādha's lap, he spoke to Lakshmana [VR-CE 3.2.15] and said that what Kaikeyi desired, and the boon she chose, had that day been fully accomplished [VR-CE 3.2.17] (speaker: Rama). Lakshmana answered that in anger he would strike the rakshasa Virādha with an arrow that day [VR-CE 3.2.22]. He wished that a great arrow, driven by the force of his arm, would fall on Virādha's broad chest, take the life from his body, and leave him reeling to the ground [VR-CE 3.2.24]. During the visits to the forest hermitages, Lakshmana accompanies Rama and is frequently the person Rama addresses. On seeing Shatakratu, Rama spoke to Lakshmana [VR-CE 3.4.11], then told Saumitri to stay where he was and went alone toward Sharabhanga's hermitage [VR-CE 3.4.16]. When Rama and Sita approached Sutikshna at sunrise and spoke gentle words to him [VR-CE 3.7.4], Saumitri is described as joining Rama in bowing [VR-CE 3.7.9]. After following the path Sutikshna had pointed out, Rama again spoke to Lakshmana [VR-CE 3.10.44]. At Agastya's hermitage, Lakshmana approached one of the sage's disciples and spoke to him [VR-CE 3.11.1]. The ascetic replied "So be it" [VR-CE 3.11.5], and the sage, told by the disciple that Rama had arrived with Lakshmana, then spoke [VR-CE 3.11.9]. After Agastya had addressed him, Rama took respectful leave of the sage together with Saumitri [VR-CE 3.12.23]. At Panchavati, Rama spoke to his brother Lakshmana [VR-CE 3.14.1], and Lakshmana answered him [VR-CE 3.14.6]. Rama then took Saumitri's hand in his own and spoke [VR-CE 3.14.9]. Lakshmana spoke again in the following sarga [VR-CE 3.15.3]. When Surpanakha arrived, she left Rama abruptly after he had addressed her and turned to Lakshmana [VR-CE 3.17.6]. Lakshmana smiled and replied to the rākṣasī [VR-CE 3.17.8], and the text identifies him as the speaker of those words to her [VR-CE 3.17.13]. Later he said "tatheti" (so be it) and honored Rama's words [VR-CE 3.19.5]. In the speeches of the rakshasas, Lakshmana is named as a target alongside Rama. Surpanakha says that Khara, whom she addresses as brother, sent fourteen fierce rakshasas to kill Rama together with Lakshmana for her pleasure [VR-CE 3.20.7] (speaker: Surpanakha). She also tells her addressee that he is unable to kill Rama and Lakshmana [VR-CE 3.20.16] (speaker: Surpanakha). Khara declares that he cannot bring himself to turn back without killing Rama and Lakshmana with sharp arrows [VR-CE 3.22.21]. Before the battle with Khara's forces, Rama saw dreadful, hair-raising omens and spoke to Lakshmana [VR-CE 3.23.2]. After Rama had addressed him, Lakshmana took up arrows and a bow and went with Sita into a cave that was hard to reach, where they took refuge [VR-CE 3.23.13]. Surpanakha later says that Ravana, after killing Rama and Lakshmana with sharp arrows, will enjoy Sita once her protector is slain [VR-CE 3.32.22] (speaker: Surpanakha). Ravana tells Marica that once the two have departed he will carry Sita off from the empty place without obstruction [VR-CE 3.34.19] (speaker: Ravana). In the episode of the golden deer, Lakshmana was suspicious on seeing the animal and spoke to Rama [VR-CE 3.41.4]. Rama, having heard Sita's words and seen the wondrous creature, answered his brother [VR-CE 3.41.22]. He told Lakshmana that those versed in the science of wealth call "artha" the thing a seeker pursues without hesitation to achieve a purpose [VR-CE 3.41.32] (speaker: Rama). Rama acknowledged Lakshmana's view that the deer might be a rākṣasa's māyā, and said that if so he must kill it [VR-CE 3.41.36]. He added that after killing it he would take its hide and return quickly to Lakshmana [VR-CE 3.41.48]. When a distressed cry like her husband's was heard in the forest, Sita spoke to Lakshmana [VR-CE 3.43.1]. Lakshmana replied that not even among the fierce danavas could anyone be found to fight Rama in battle [VR-CE 3.43.11], and that her husband would return soon after killing the deer [VR-CE 3.43.14]. Sita then answered him with harsh words [VR-CE 3.43.19], and the narrative describes her statement as one that made his hair bristle [VR-CE 3.43.25]. Speaking of him afterward, Sita calls Lakshmana Rama's helper in battle and a slayer of foes [VR-CE 3.45.16], and says that he followed Rama into exile together with Sita [VR-CE 3.45.17] (speaker: Sita). After the abduction, Rama told Lakshmana that his leaving Sita and coming to him was blameworthy [VR-CE 3.55.16] (speaker: Rama). Rama reports that the rakshasa had called out "Lakshmana" loudly [VR-CE 3.56.13]. In his own account, Lakshmana says that on hearing the distressed cry Maithilī told him "Go, go" [VR-CE 3.57.8], that when he replied she spoke a harsh statement to him [VR-CE 3.57.14], and that after she had spoken to him in this way he left the hermitage [VR-CE 3.57.18]. During the search for Sita, Lakshmana spoke to Rama intensely and out of concern for his welfare [VR-CE 3.59.12]. After searching the mountain on all sides, Rama spoke to him [VR-CE 3.59.19]. At Rama's direction Lakshmana went again to the Godavari [VR-CE 3.60.2], searched the river with its bathing places, and reported back to Rama [VR-CE 3.60.3]. In his grief and anger, Rama told Lakshmana to look at the sky filled with his astra-weapons and arrows [VR-CE 3.60.41], declared that no being would rise into the sky because of his continuous nets of arrows [VR-CE 3.60.45], and told him to look at the world afflicted by his nārāca arrows [VR-CE 3.60.46] (speaker: Rama). Lakshmana, looking at Rama, spoke with joined palms [VR-CE 3.61.3]. He said that Rama should seek out the one who had taken Sita [VR-CE 3.61.12] and that the search should continue until the abductor of Rama's wife was found [VR-CE 3.61.14]. He also urged Rama to consider the divine and the human, and his own prowess, and to strive for the killing of his foes [VR-CE 3.62.19]. On finding the vulture, Rama was grieved and spoke to Saumitri [VR-CE 3.63.20]. Looking at the vulture felled to the ground by the fierce one, Rama spoke to Saumitri again [VR-CE 3.64.1], and once more on seeing the bird [VR-CE 3.64.19]. Later Lakshmana spoke to his brother with joined palms [VR-CE 3.65.8] and said that a bird was crying out as if announcing victory in battle for the two of them [VR-CE 3.65.11]. After hearing the speech of Kabandha, whom the text calls durātman, Rama spoke to Lakshmana [VR-CE 3.65.27], and Lakshmana in turn spoke after hearing Kabandha's words [VR-CE 3.66.3]. In the words Kabandha attributes to Indra, Rama together with Lakshmana would cut off Kabandha's arms in battle, after which he would go to heaven [VR-CE 3.67.15]. As they were about to set out, Rama and Lakshmana told Kabandha, who stood in the sky, "You go" [VR-CE 3.69.34]. At Shabari's hermitage, Shabari rose on seeing the two and, with joined palms, took the feet of Rama and of Lakshmana [VR-CE 3.70.6]. After reflecting on the power of the great-souled ones, Rama spoke to Lakshmana [VR-CE 3.71.2].

Kishkindha Kanda

The kanda opens with Rama, accompanied by Saumitri, going to a lotus pond [VR-CE 4.1.1]. There Rama speaks to Lakshmana [VR-CE 4.1.2] and tells him to look at the forms of the flower-laden forests [VR-CE 4.1.7]. Sugriva, lord of the plavagas, speaks to his ministers while looking at Rama and Lakshmana [VR-CE 4.2.5], and Hanuman, agreeing to the frightened monkey's words, goes to where the two brothers are [VR-CE 4.2.28]. The pair are described as grasping bows with large arms [VR-CE 4.3.7], and Hanuman, speaking in the guise of a mendicant, says he considers both of them fit to protect the earth (speaker: Hanuman) [VR-CE 4.3.13]. After hearing Hanuman, Rama speaks to Lakshmana [VR-CE 4.3.23]. Lakshmana in turn explains that Rama has been deprived of sovereignty and has taken refuge in forest dwelling (speaker: Lakshmana) [VR-CE 4.4.10]. The two are said to be fit to be seen by the monkey-lord and to have come into view by good fortune [VR-CE 4.4.18], and once Hanuman has spoken, Lakshmana honors him in due manner and addresses Rama [VR-CE 4.4.22]. In a later report, a woman whom the speaker saw being carried off is described as crying out in a broken voice, calling "Rama, Rama" and "Lakshmana" [VR-CE 4.6.8]. When Rama, described as Lakshmana's elder brother, goes from Rishyamuka to Kishkindha with Sugriva [VR-CE 4.13.1], Lakshmana, called mahābala, also goes in front [VR-CE 4.13.3]. Rama, Lakshmana, Sugriva and the vanaras proceed together with delighted minds [VR-CE 4.13.26]. After Vali's death, at the end of a speech by Rama, Lakshmana, called paravīrahā, speaks a respectful statement to Sugriva [VR-CE 4.24.12] and tells him to perform Vali's funeral rites next, together with Tara and Angada [VR-CE 4.24.13]. Rama, together with Saumitri, takes a great cave on a mountain peak for lodging [VR-CE 4.26.4]. There Lakshmana speaks to conciliate Rama [VR-CE 4.26.8], stating that Rama is capable of killing the rākṣasa in battle through valor, provided he is resolute [VR-CE 4.26.11], and that he will rouse Rama's dormant valor as a fire covered by ash is roused by blazing oblations at the proper time [VR-CE 4.26.14]. Rama honors these words as beneficial and auspicious [VR-CE 4.26.15] and says Lakshmana has spoken what one who is devoted, affectionate and well-meaning should say (speaker: Rama) [VR-CE 4.26.16]. Delighted, Lakshmana speaks again [VR-CE 4.26.19], calling Rama śatrunibarhaṇa and saying Rama's words are fitting for him [VR-CE 4.26.20]. He tells Rama that, having understood his own prowess, he ought to be true to it [VR-CE 4.26.21], and urges him to let the rainy season pass while thinking of subduing the enemy [VR-CE 4.26.22]. Rama, having killed Vali and consecrated Sugriva, speaks to Lakshmana [VR-CE 4.27.1], who responds with joined palms, honoring Rama's words [VR-CE 4.27.45]. After observing Rama, Lakshmana speaks to him [VR-CE 4.29.15] and urges him to make effortful action, clarity of mind, a time in accord with composure, and the competence of allies his means [VR-CE 4.29.17]. Rama addresses Lakshmana, who is described as unassailable and bearing auspicious marks [VR-CE 4.29.19], and, continually thinking of Maithili, speaks to him [VR-CE 4.29.21], using the vocative parapuraṃjaya [VR-CE 4.29.44]. Rama complains that Sugriva shows no compassion toward "us," who are wretched with grief (speaker: Rama) [VR-CE 4.29.46]. Lakshmana, called Ramanuja and narendrasunu, then speaks to his elder brother [VR-CE 4.30.1]. He declares that he will kill Sugriva today, calling him untruthful, and proposes that Vali's son, with the foremost vanara heroes, carry out the search for the king's wife (speaker: Lakshmana) [VR-CE 4.30.4]. He is described as having taken up his bow and springing up, and Rama answers with a considered and conciliatory speech [VR-CE 4.30.5]. Rama tells him that such a course should not now be adopted by one of good conduct [VR-CE 4.30.7], and, in a reading the pack marks as uncertain, urges him to keep up the affection and earlier-established relationship, understood from context to concern Sugriva [VR-CE 4.30.7]. Lakshmana, called lakṣmivardhana, is described as having been sent by his brother [VR-CE 4.31.12]. He goes to the house of the vānara [VR-CE 4.30.10]; a verse that does not name its subject describes someone going quickly because of his errand, covering a great distance with each step [VR-CE 4.30.15]. Angada hears Lakshmana's words and speaks [VR-CE 4.30.34]. Lakshmana is said to have arrived in order to speak [VR-CE 4.30.38], and is described as standing at the door with bow in hand [VR-CE 4.30.41]. Angry, Lakshmana speaks [VR-CE 4.33.6]. He says that Sugriva, his aim accomplished and wishing to repay what was done for him, ought to make an effort to search for Sita for Rama [VR-CE 4.33.14], and that the great-souled Rama caused Sugriva to obtain kingship of the harīs [VR-CE 4.33.16]. He warns that if Sugriva does not acknowledge what Rama has done, he will soon be struck down by sharp arrows and see Vali [VR-CE 4.33.17], adding that the path by which the slain Vali went is not narrowed [VR-CE 4.33.18]. He also says that Sugriva evidently does not see the thunderbolt-like arrows from Rama's bow, a statement the pack marks as an inference rather than a stated fact [VR-CE 4.33.19]. Tara tells Lakshmana that the lord of the Haris should not be spoken to in this way (speaker: Tara) [VR-CE 4.34.2]. An unnamed speaker reports that chief monkeys have been sent out to bring monkeys and troop leaders for battle, to serve as Lakshmana's helpers [VR-CE 4.34.19]. Sugriva speaks humble words to Lakshmana, gladdening him [VR-CE 4.35.4], and asks that any transgression committed through trust or affection be forgiven by Lakshmana, calling himself a servant (speaker: Sugriva) [VR-CE 4.35.11]. Lakshmana then speaks with affection [VR-CE 4.35.12]. Addressing Sugriva [VR-CE 4.35.15], he says that Rama, with Sugriva as helper, will kill his enemies in battle before long [VR-CE 4.35.15], and asks who else, apart from his elder brother and Sugriva, being aware of faults and having the capacity, is fit to speak so [VR-CE 4.35.17]. He asks Sugriva to console his friend, who is distressed by the abduction of his wife [VR-CE 4.35.19], and explains that he spoke harsh words to Sugriva after hearing Rama's words [VR-CE 4.35.20]. The great-souled Lakshmana is said to have spoken to Sugriva [VR-CE 4.36.1], and his respectful speech gladdens Sugriva [VR-CE 4.37.3], who hears it as well spoken and replies [VR-CE 4.37.4]. Later in the kanda, Angada claims that the order to search for Sita was given out of fear of Lakshmana rather than fear of unrighteousness; this is Angada's accusation and not an established fact (speaker: Angada) [VR-CE 4.54.6]. Arrows are also described as released by Lakshmana himself [VR-CE 4.58.4].

Sundara Kanda

For most of the Sundara Kanda Lakshmana is absent from the scene in Lanka. He appears there mainly through the laments of Sita and the reports of Hanuman. He appears in person only in the closing episodes, when the monkeys return to Sugriva and Rama. In her grief Sita repeatedly calls out to him. She cries "hā Lakṣmaṇa" and also "hā Sumitrā" (speaker: Sita) [VR-CE 5.23.11]. In another lament she cries out to Rama, Lakshmana and Sumitra, and then to Rama's mother and her own mother (speaker: Sita) [VR-CE 5.26.8]. She says that she, deluded, sent away Rama's younger brother Lakshmana, whom she names first, together with her noble husband (speaker: Sita) [VR-CE 5.26.10]. The narrative states that she was also thinking of Rama's younger brother, identified from context as Lakshmana, and of her own family [VR-CE 5.26.19]. Her statements alternate between excusing the brothers and reproaching them. She says the hero Lakshmana did not know when she was being carried off (speaker: Sita) [VR-CE 5.36.46], and that the two would not fail to search for her on earth if they knew (speaker: Sita) [VR-CE 5.24.37]. She also asks why Lakshmana, taking his brother's order, does not rescue her (speaker: Sita) [VR-CE 5.36.39], and why the two neglect her (speaker: Sita) [VR-CE 5.65.22]. Sita also voices expectations of Lakshmana's martial role, framed as hopes, questions or predictions rather than events. She says arrows marked with the names or marks of Rama and Lakshmana will soon fall in Lanka (speaker: Sita) [VR-CE 5.19.21]. She says Ravana could not stand in their sight after catching their scent (speaker: Sita) [VR-CE 5.19.27]. She predicts that Rama with Saumitri will quickly take Ravana's life-breaths with arrows (speaker: Sita) [VR-CE 5.19.29]. She says Rama with Lakshmana would search Lanka (speaker: Sita) [VR-CE 5.24.23]. She asks whether Lakshmana will scatter the rakshasas with a net of arrows (speaker: Sita) [VR-CE 5.34.25]. She asks who could withstand Rama with Lakshmana in battle (speaker: Sita) [VR-CE 5.35.67]. She also asks how the two sons of the best of men will cross the ocean (speaker: Sita) [VR-CE 5.37.24]. She urges Hanuman to bring her husband quickly, together with Lakshmana and the troop leaders (speaker: Sita) [VR-CE 5.35.68], and to act so that Rama and Lakshmana will come soon after hearing the news (speaker: Sita) [VR-CE 5.56.88]. A passage in Sita's message to Rama characterizes Lakshmana's conduct. It says that he honored and propitiated his father and mother and went forth after Rama, with the subject "dharmātmā" read as Lakshmana from the neighbouring verses [VR-CE 5.36.44]. It also says that he gave up supreme comfort, acting in accordance with Rama's wishes [VR-CE 5.36.44]. Sita says that he bears the burden to which he has been appointed (speaker: Sita) [VR-CE 5.36.48]. She asks that his welfare be inquired after in her words (speaker: Sita) [VR-CE 5.36.49]. The same verse states that, seeing Lakshmana, Rama does not call to mind an aged noble person, though the referent of that phrase is not specified [VR-CE 5.36.49]. Sita wishes well-being for Rama together with Lakshmana (speaker: Sita) [VR-CE 5.30.4]. She asks Hanuman more than once to convey well-wishes or news of well-being to the two (speaker: Sita) [VR-CE 5.37.7] [VR-CE 5.38.21] [VR-CE 5.65.33]. When testing Hanuman, Sita asks how the vanara knows Lakshmana (speaker: Sita) [VR-CE 5.33.2]. She asks him to tell again the marks of Rama and Lakshmana (speaker: Sita) [VR-CE 5.33.3], and how Lakshmana's thighs and arms are (speaker: Sita) [VR-CE 5.33.4]. Hanuman calls it fortunate that she asks about the particulars of her husband and Lakshmana (speaker: Hanuman) [VR-CE 5.33.6], and tells her to listen as he speaks of the marks of the two that he has observed (speaker: Hanuman) [VR-CE 5.33.7]. Hanuman's own speeches supply most of the narrated information about Lakshmana in this kanda. Before finding Sita, Hanuman imagines that the two brothers may be ruined and that Bharata and Shatrughna would then not survive (speaker: Hanuman) [VR-CE 5.11.26]. He offers homage to Rama together with Lakshmana and to Janaka's daughter (speaker: Hanuman) [VR-CE 5.11.59]. He reports that Lakshmana saluted Sita and also sent news of his well-being (speaker: Hanuman) [VR-CE 5.32.33]. He says that Rama, together with Sugriva and Lakshmana, constantly remembers her (speaker: Hanuman) [VR-CE 5.32.35], and predicts that she will see Lakshmana as well (speaker: Hanuman) [VR-CE 5.32.36]. Hanuman also recounts earlier events. The two brothers were wandering the earth searching for Sita when they saw a "lord of beasts" who had been dislodged by his elder brother and is identified in the next verse as Sugriva [VR-CE 5.33.22]. The two were then presented to Sugriva in accordance with the facts [VR-CE 5.33.30]. Lakshmana told Sugriva of Rama's sorrow arising from Sita's loss [VR-CE 5.33.33], and Sugriva heard his words [VR-CE 5.33.34]. Hanuman describes Lakshmana as engaged in serving a revered elder (speaker: Hanuman) [VR-CE 5.33.67]. Elsewhere it is stated that Rama, accompanied by Lakshmana, made a friendship with Sugriva with fire as witness [VR-CE 5.56.118]. Hanuman urges Sita to set aside her doubt and make Rama, together with Lakshmana, free of sorrow (speaker: Hanuman) [VR-CE 5.35.40]. He predicts that the two Raghavas will kill Ravana and his kinsmen in battle (speaker: Hanuman) [VR-CE 5.38.16]. He offers to carry Sita to the side of Rama and Lakshmana (speaker: Hanuman) [VR-CE 5.56.82]. The text also states that the two, riding on the speaker's back, will come into Sita's presence [VR-CE 5.37.40] and will shatter Lanka with arrows [VR-CE 5.37.41]. Later it says that the two, called nṛsiṃha, will come into her presence positioned behind the speaker [VR-CE 5.66.24]. In the court of Ravana, Lakshmana is mentioned in connection with the conflict ahead. Rama is described as having taken a path in accordance with dharma together with Lakshmana and Sita [VR-CE 5.49.6]. A speaker asks who, even among devas and asuras, could stand before the arrows [VR-CE 5.49.17], which are described as released by Lakshmana [VR-CE 5.49.17]. In the list of punishments said to be declared for a messenger, the compound "lakṣmaṇasaṃnipātaḥ" may refer either to branding with marks or to Lakshmana, and the verse does not settle which [VR-CE 5.50.7]. Vibhishana speaks of warriors seizing the two princes as a demonstration of Ravana's power against enemies (speaker: Vibhishana) [VR-CE 5.50.17]. After the return from Lanka, a speaker states that it is proper to see the two royal princes together with Vaidehi now that matters have reached this state [VR-CE 5.58.2]. Lakshmana appears in person in the closing episodes. Dadhimukha, the forest-keeper, sees Rama, Lakshmana and Sugriva and descends from the sky to the ground [VR-CE 5.60.35]. Lakshmana questions Sugriva as Sugriva is being informed [VR-CE 5.61.11]. Addressing Sugriva as rājan, he asks why the forest-keeper has come before them (speaker: Lakshmana) [VR-CE 5.61.12]. He also asks what matter the distressed monkey is referring to (speaker: Lakshmana) [VR-CE 5.61.12]. Sugriva then replies to him [VR-CE 5.61.13]. Lakshmana hears the words from Sugriva's mouth, which are described as pleasing to the ear [VR-CE 5.61.24]. He is called mahāyaśāḥ and is said to be delighted on hearing Dadhimukha's report [VR-CE 5.61.25]. Dadhimukha salutes Rama, Lakshmana and Sugriva [VR-CE 5.62.1], bows to Sugriva and the two Raghavas, and leaps into the sky with the monkeys [VR-CE 5.62.2]. At Mount Prasravana the returning monkeys bow with their heads to Rama and to mighty Lakshmana [VR-CE 5.63.1]. On receiving Sita's token, Rama weeps aloud together with Lakshmana (speaker: Hanuman) [VR-CE 5.64.1]. Rama addresses Lakshmana as Saumitri and asks what could be more painful than seeing the water-born jewel arrive without Vaidehi (speaker: Rama) [VR-CE 5.64.9].

Yuddha Kanda

In the early part of the Yuddha Kanda, Lakshmana tells Rama that after quickly regaining the abducted Vaidehi and killing Ravana, he will return to Ayodhya (speaker: Lakshmana) [VR-CE 6.4.39]. When the army is encamped on the shore of the ocean, Rama sees Lakshmana standing at his side and addresses him [VR-CE 6.5.3]. Rama later speaks to Lakshmana and to Sugriva for the purpose of honoring [VR-CE 6.13.16], and he tells Lakshmana to look at the ocean, whose water will be blocked all around by sea creatures floating, pierced by his arrows (speaker: Rama) [VR-CE 6.14.8]. Ravana's spies, after circumambulating the lord of the rakshasas, go to where Rama is with Lakshmana [VR-CE 6.20.20]. Rama is designated "elder brother of Lakshmana" (lakṣmaṇapūrvaja) when he speaks after seeing omens [VR-CE 6.31.1]. The rakshasa side repeatedly names Lakshmana as a target. One speaker boasts that he will return alone after killing Rama, Sugriva and Lakshmana with a club and throwing the monkey army into disorder [VR-CE 6.8.11]. Nikumbha declares that he alone will kill Raghava together with Lakshmana [VR-CE 6.8.13]. These are statements of intent, not reported outcomes [VR-CE 6.8.11] [VR-CE 6.8.13]. In the fighting, Lakshmana and Rama strike down foremost rakshasas, both visible and invisible, with arrows described by a textually obscure compound (āśīviṣomapaiḥ), for which "like venomous serpents" is a likely but uncertain sense [VR-CE 6.34.9]. Indrajit pierces the brothers Rama and Lakshmana with sharp arrows [VR-CE 6.35.13] and states that the two cannot be freed from this arrow-bondage (speaker: Indrajit) [VR-CE 6.36.13]. He then reports to his father the welcome news that Rama and Lakshmana have been struck down [VR-CE 6.36.40]. Ravana tells the rakshasi guards to report to Sita that Rama and Lakshmana have been killed by Indrajit [VR-CE 6.37.7], and directs them to place her on the Pushpaka and show her the two as slain in battle [VR-CE 6.37.7]. Sita sees her husband and the very mighty Lakshmana struck down [VR-CE 6.38.1] and describes Rama as lying felled in battle together with his brother (speaker: Sita) [VR-CE 6.38.19]. Rama says that Lakshmana lies fallen on a bed of arrows, like one whose life has departed, because of him (speaker: Rama) [VR-CE 6.39.12], and recalls that the greatly radiant one followed him when he went to the forest (speaker: Rama) [VR-CE 6.39.17]. Ravana afterwards speaks of what follows if his two enemies are freed after meeting that arrow-bond [VR-CE 6.41.16]. When Ravana vows to burn the vanara army, and Rama together with Lakshmana, with floods of arrows [VR-CE 6.47.6], Lakshmana approaches Rama with joined palms and speaks words described as full of the highest meaning [VR-CE 6.47.44]. Rama instructs him to guard his own weak points and protect himself attentively with eye and bow [VR-CE 6.47.48]. Ravana hears Lakshmana's words, full in sound, and the fierce twang of his bowstring [VR-CE 6.47.90], and reaches Lakshmana where he stands in place [VR-CE 6.47.90]. Kumbhakarna states that he will kill Raghava, Lakshmana and Sugriva in battle [VR-CE 6.51.45], and that after killing Rama together with Lakshmana he will eat the chief monkey-troop leaders [VR-CE 6.51.46]; both are statements of intent [VR-CE 6.51.45] [VR-CE 6.51.46]. In the encounter with Atikaya, the monkeys who approach Atikaya go for refuge to Lakshmana's elder brother, called the refuge-worthy one [VR-CE 6.59.8]. Atikaya, angered on seeing Lakshmana risen up, takes a sharp arrow and speaks [VR-CE 6.59.49], saying that his arrow, like a serpent, will drink Lakshmana's blood (speaker: Atikaya) [VR-CE 6.59.55]. Lakshmana becomes enraged at these angry and arrogant words [VR-CE 6.59.56] and tells Atikaya to display his strength while he stands bow in hand with arrow in hand [VR-CE 6.59.57]. He answers that his arrows, adorned with heated gold, will today drink Atikaya's blood (speaker: Lakshmana) [VR-CE 6.59.61]. In the same episode the text also states that the best of men, identified from context as Lakshmana, could not inflict injury on Atikaya in battle (speaker: Vayu) [VR-CE 6.59.96]. Rama urges the wise Lakshmana to bear the falling arrows together with him with an untroubled mind [VR-CE 6.60.45]. Indrajit, having dejected the vanara army and Rama together with Lakshmana, suddenly enters the city [VR-CE 6.60.49]. Ravana orders the killing of Raghava and Lakshmana together with the forest-dwellers [VR-CE 6.65.3]. Rama tells Lakshmana that he should not kill one who is not fighting, hidden, with joined palms, come for refuge, fleeing, or inattentive (speaker: Rama) [VR-CE 6.67.38]. Indrajit says that after killing "this one" he will kill Rama, Lakshmana, the vanara he addresses, Sugriva and Vibhishana [VR-CE 6.68.26]. When Rama is not at ease, Lakshmana speaks to him with words joined to reasons and purpose [VR-CE 6.70.13]. He asks Raghava: if doers of evil are killed by adharma, then dharma, slain by the act of killing, being dead, whom will it kill (speaker: Lakshmana) [VR-CE 6.70.21]. He offers an alternative, that if one is killed or kills another by what is ordained, then the ordinance is touched by that, not the person by an evil act (speaker: Lakshmana) [VR-CE 6.70.22]. Rama, recognizing the enemy's māyā and strength, speaks to Lakshmana [VR-CE 6.72.18] and commands him, surrounded by an army with Jambavan, lord of bears, to kill the rakshasa's son [VR-CE 6.72.20]. Lakshmana says that today his arrows, directed from his bow, will pierce Ravani and fall upon Lanka [VR-CE 6.72.24], and that his arrows released from the string of the great bow will kill that fierce one and tear apart his body (speaker: Lakshmana) [VR-CE 6.72.25]. Vibhishana speaks to Lakshmana in that situation [VR-CE 6.73.1] and asserts that, once within the range of Lakshmana's arrows, the addressee will not depart alive with his force (speaker: Vibhishana) [VR-CE 6.74.27]. Lakshmana hears Indrajit's roar and speaks to Ravani [VR-CE 6.75.9]. He tells the rakshasa that he has spoken of the far shore of undertakings as hard to reach [VR-CE 6.75.10] and that earlier in battle he acted while in concealment (antardhāna) (speaker: Lakshmana) [VR-CE 6.75.12]. Indrajit replies that his feathered, sharp-edged arrows will today take Lakshmana's life (speaker: Indrajit) [VR-CE 6.75.19]. Lakshmana says he will kill him without harsh words and without boasting (speaker: Lakshmana) [VR-CE 6.75.25]. Indrajit asks whether Lakshmana does not remember his prowess in the first battle [VR-CE 6.76.9], when Lakshmana was bound together with his brother and struggling [VR-CE 6.76.9], and the two lay on the ground unconscious, struck by arrows like Shakra's thunderbolt (speaker: Indrajit) [VR-CE 6.76.10]. He says that if Lakshmana did not see his prowess then, he will show it today [VR-CE 6.76.12], and pierces Lakshmana with seven arrows [VR-CE 6.76.13]. Lakshmana answers that heroes in battle do not strike in this way (speaker: Lakshmana) [VR-CE 6.76.17]. In the ensuing fight, the taking up of arrows, the fitting, the grasping of the bow, the release, the drawing and the stance could not be seen because of their speed [VR-CE 6.77.25]. The hero, understood as Lakshmana, fits an arrow to the bow, though the identification of the subject in this passage is uncertain [VR-CE 6.78.25]. Fixing the arrow on his excellent bow and drawing it, Lakshmana speaks [VR-CE 6.78.30] a conditional invocation: if Rama, son of Dasharatha, is dharmātmā, satyasaṃdha and without rival in prowess, the arrow should kill Ravana's son (speaker: Lakshmana) [VR-CE 6.78.31]. He then draws the arrow back to his ear and releases it toward Indrajit [VR-CE 6.78.32]. Ravana later asks rhetorically how much less Indrajit would fail to pierce Lakshmana in battle (speaker: Ravana) [VR-CE 6.80.7], and states his purpose as the killing of Rama and Lakshmana alone in the supreme battle [VR-CE 6.80.28]. He says he will send Raghava and Lakshmana to Yama's abode with his arrows [VR-CE 6.83.10] and that he will remove his sorrow over the slain counsellors and the besieged city by killing them [VR-CE 6.87.3]. Rama, seeing his brother Lakshmana slain in the battle dust, says he has no need of battle, of his life, or of Sita (speaker: Rama) [VR-CE 6.89.7]. Lakshmana says the enemy, once within the range of Rama's arrows, will not go away alive (speaker: Lakshmana) [VR-CE 6.89.33], and after hearing Lakshmana's words Rama releases fearsome arrows at Ravana at the front of the army [VR-CE 6.90.1].

Uttara Kanda

Lakshmana appears in the Uttara Kanda first through recollection. In one verse a śakti is described as the weapon with which "he struck Lakshmana," though the verse does not name the striker and the identification rests on context [VR-CE 7.12.19]. Rama later credits Hanuman's arm-strength with his recovery of Lanka, Sita, Lakshmana, victory, kingdom, friends and kinsmen (speaker: Rama) [VR-CE 7.35.9]. Lakshmana, together with Bharata and Shatrughna, takes certain jewels and returns to Ayodhya [VR-CE 7.38.9]. The episode of Sita's banishment gives Lakshmana his most extended role in the kanda. A doorkeeper goes to Lakshmana's house and enters unhindered [VR-CE 7.43.3]. With joined palms he speaks to Lakshmana after a greeting whose exact sense (vardhayitvā) is uncertain [VR-CE 7.43.4]. The princes then come before Rama, bowing, with joined palms and attentive [VR-CE 7.43.13]. Rama addresses Lakshmana and says that before his eyes the fire-god declared Maithili sinless (speaker: Rama) [VR-CE 7.44.6]. When the night has dawned Lakshmana speaks [VR-CE 7.45.1]. Sumantra brings the chariot and addresses him [VR-CE 7.45.5], and Lakshmana approaches Sita and speaks to her [VR-CE 7.45.6]. Saying "so be it," he places Maithili on the chariot and sets out [VR-CE 7.45.10]. Sita speaks to him [VR-CE 7.45.11] and voices a hopeful wish for the welfare of his brother together with the brothers (speaker: Sita) [VR-CE 7.45.14]. Lakshmana bows his head to Maithili in reverence and says "śivam" [VR-CE 7.45.16], then addresses the charioteer, whom the verse leaves unnamed and whom context identifies as Sumantra [VR-CE 7.45.17]. The journey to the river takes half a day [VR-CE 7.45.21]. Seeing Lakshmana distressed (ātura), Sita speaks to him [VR-CE 7.45.22]. At the river Lakshmana speaks to Maithili [VR-CE 7.46.3]. His words describe her as having been abandoned by the king, whom context identifies as Rama, in Lakshmana's presence (speaker: Lakshmana) [VR-CE 7.46.13]. He tells her to live comfortably in the shade of the feet of a mahātman, identified from context as Valmiki [VR-CE 7.46.17]. The narrator calls the words Sita hears from him dreadful [VR-CE 7.47.1], and she answers in a piteous voice [VR-CE 7.47.2]. She instructs him to bow his head to the feet of the mothers-in-law, with joined palms and without distinction among them (speaker: Sita) [VR-CE 7.47.10]. Lakshmana bows his head to the ground [VR-CE 7.47.13]. On the return journey Lakshmana speaks to Sumantra, the charioteer-counsellor [VR-CE 7.49.2]. He says that the banishment is a greater sorrow than the earlier forest exile and that, after hearing the townspeople's words, it strikes him as cruel (nṛśaṃsa) (speaker: Lakshmana) [VR-CE 7.49.7]. He asks what support in dharma there is for this fame-destroying act toward Maithili, brought about by townspeople speaking of lowly matters (speaker: Lakshmana) [VR-CE 7.49.8]. Sumantra, hands joined, replies [VR-CE 7.49.9]. He reports that Rama will, after a long time, abandon Lakshmana, Maithili, Shatrughna and Bharata (speaker: Sumantra) [VR-CE 7.49.11], and says that this should not be spoken to Lakshmana or to Bharata (speaker: Sumantra) [VR-CE 7.49.12]. Lakshmana tells the charioteer to speak the truth [VR-CE 7.49.18] and urges him on, after which the charioteer relates the words spoken by a sage [VR-CE 7.50.1]. On hearing this account, called supremely wonderful, Lakshmana responds "sādhu sādhu" and obtains incomparable joy [VR-CE 7.50.19]. Before Rama he later speaks in a dejected voice, with joined palms and composed attention [VR-CE 7.51.7], and Rama replies to him [VR-CE 7.51.14]. In the following episodes Lakshmana is mainly an addressee and counsellor. Rama, delighted, speaks to Lakshmana and Bharata [VR-CE 7.55.3]. Shatrughna takes leave of Rama, Bharata and Lakshmana [VR-CE 7.63.16], and Rama again speaks to Lakshmana [VR-CE 7.66.1]. When Rama and Bharata have spoken about a sacrifice, Lakshmana addresses Rama with auspicious words [VR-CE 7.75.1]. He calls the sacrifice purifying for Rama, hard to assail and the best of sacrifices, and asks that it please him (speaker: Lakshmana) [VR-CE 7.75.2]. He cites an old account in which Indra was seized by brahmahatya and purified by the horse sacrifice [VR-CE 7.75.3]. Addressing Rama as mahābāho, he begins with the great Daitya Vritra at a meeting of gods and asuras [VR-CE 7.75.4]. Rama hears his words and speaks to him, prompting the narration [VR-CE 7.76.1] [VR-CE 7.76.2], and later answers another statement of Lakshmana's [VR-CE 7.78.1]. After hearing of the origin of the kimpurushas, Lakshmana calls it a wonder [VR-CE 7.80.1], and he speaks further after Rama tells of that birth [VR-CE 7.81.1]. During preparations for the sacrifice, Lakshmana, called tvaritavikrama, hears Rama's words [VR-CE 7.82.4] and presents Rama to the summoned brahmins [VR-CE 7.82.4]. Having understood the brahmins' opinion, Rama speaks to him [VR-CE 7.82.8], blesses him and names the purpose of the gathering as the best of sacrifices [VR-CE 7.82.9]. Rama, calling him mahābāho, tells him to summon the sages rich in austerity [VR-CE 7.82.13]. Calling him mahābala, he directs that a hundred thousand loads of fine rice be sent ahead [VR-CE 7.82.15]. The kanda closes with Lakshmana's departure. The visitor in ascetic form, identified from context as Kala, speaks to Lakshmana [VR-CE 7.93.2]. Rama, addressing Lakshmana as tāta, orders the sage admitted [VR-CE 7.93.6], and Lakshmana says "tathā" and ushers him in [VR-CE 7.93.7]. Later Lakshmana hears another sage's words, salutes him and speaks [VR-CE 7.95.3]. Addressing Lakshmana, that sage names Bharata and the lineage of Lakshmana and his brothers among those he would otherwise curse (speaker: Durvasas) [VR-CE 7.95.7]. The text then records that, having heard Lakshmana's words and dismissed Kala, "he" went out quickly [VR-CE 7.95.10]. Lakshmana then urges Rama to kill him without hesitation and so uphold his pledge (pratijñā) (speaker: Lakshmana) [VR-CE 7.96.3]. He asks that, if Rama holds affection or favor for him, he kill him fearlessly [VR-CE 7.96.4]. Vasishtha urges Rama, as protector of the three worlds, to make the world well by Lakshmana's killing that day (speaker: Vasishtha) [VR-CE 7.96.11]. After the assembled speakers have given counsel joined with dharma and artha, Rama addresses Lakshmana in the assembly [VR-CE 7.96.12]. Lakshmana leaves in haste after Rama's words [VR-CE 7.96.14], and Shakra takes him, with his body, into heaven [VR-CE 7.96.17].

How other characters describe them

Rama

Rama's statements about Lakshmana range from praise of his understanding and devotion to criticism of his anger and judgment. He describes Lakshmana as bhāvajña (understanding feelings or intentions), kṛtajña (grateful, or recognizing what is done) and dharmajña (knowing dharma) [VR-CE 3.14.27]. Elsewhere he calls him greatly wise (mahāprājña) and affectionate to friends (mitravatsala) [VR-CE 6.79.11], wise (dhīman) [VR-CE 6.60.45], and endowed with sattva and of blazing radiance (dīptatejas) [VR-CE 6.100.8]. In one verse Lakshmana is called dhīmat and compared with Vasava (Indra) in lakṣmī, though the grammar leaves open whether the comparison attaches to Rama or to Lakshmana [VR-CE 4.8.10]. Rama says Lakshmana held his kinsmen dear and was always devoted to him (anuvrata) [VR-CE 6.39.18], and he judges that Lakshmana has spoken what a devoted, affectionate and well-meaning person should say [VR-CE 4.26.16]. He also states that no one of Lakshmana's kind in the world would commit wrong in this way [VR-CE 4.30.6]. Rama describes Lakshmana and himself together in several passages. In one he calls the two munis who possess royal marks (pārthivalakṣmaṇa) and great austerity (mahātapasvin), where Rama is the speaker by context and the verse does not say what the marks look like [VR-CE 1.4.26]. In another he describes them as eaters of fruit and roots, self-controlled (dānta), ascetics who follow dharma [VR-CE 3.19.8]. Rama also attributes anger and agitation to Lakshmana. He calls Lakshmana a hero (vīra) who was very angry (suruṣṭa) on some occasions [VR-CE 6.39.19] and describes him as having fierce anger in battle (raṇacaṇḍakopa) [VR-CE 4.30.5]. In a verse attributed to Rama, Lakshmana is described as greatly agitated (susaṃrabdha) and stupefied by anger (krodhamūrchita) [VR-CE 2.91.1]. Rama says Lakshmana came under the sway of anger and did not carry out his command [VR-CE 3.57.22]. Against his praise of Lakshmana as dharmajña [VR-CE 3.14.27], Rama states in Book 2 that Lakshmana lacks understanding of the intent of truth (satya) and of calm (śama) [VR-CE 2.18.32]. In the same exchange he tells Lakshmana to take refuge in dharma rather than harshness and to follow Rama's judgment [VR-CE 2.18.36], and to abandon an ignoble resolve that rests on kshatriya-dharma [VR-CE 2.18.36]. He also instructs Lakshmana that joking should not be done in any way with cruel, ignoble beings [VR-CE 3.17.19]. Rama places Lakshmana within his own fortunes and losses. He says this danger will bring sorrow to his mother, to Vaidehi and to Lakshmana [VR-CE 2.17.14]. He says that he, the Raghu line and mighty Lakshmana have been preserved in accordance with dharma through the sighting of Vaidehi [VR-CE 6.1.10]. He lists Lakshmana among the things he obtained through Hanuman's arm-strength [VR-CE 7.35.9]. He declares that he too will follow Lakshmana to Yama's abode [VR-CE 6.39.17]. In Book 7 he says he dismisses Lakshmana so that no reversal of dharma may occur [VR-CE 7.96.13].

Sita

Sita's attested descriptions of Lakshmana are opposed to one another. In one passage she addresses him as anārya (ignoble), karuṇārambha (sense uncertain), nṛśaṃsa (cruel) and kulapāṃsana (disgrace to the family) [VR-CE 3.43.20]. She adds that it is not surprising for sin to exist among rivals (sapatna) and among cruel people like him who always move in concealment [VR-CE 3.43.21]. In a verse attributed to her, Lakshmana is described as angered (kupita) after being spoken to harshly by her [VR-CE 3.44.1]. Elsewhere Sita calls him dharmacārī (one who follows dharma) and dṛḍhavrata (firm in vows) [VR-CE 3.45.17]. In Book 5 she calls him brave (śūra) and an increaser of Sumitra's joy (sumitrānandavardhana) [VR-CE 5.34.25].

Sumitra

Sumitra describes Lakshmana as deeply devoted (svanurakta) to his well-wishers [VR-CE 2.35.5]. She states that in the world it is the dharma of the good to be under the control of the eldest brother (jyeṣṭhavaśaga) [VR-CE 2.35.6].

Sumantra

The charioteer describes Lakshmana as dharmajña (knower of dharma) and jitendriya (with senses controlled) [VR-CE 2.54.6]. In Book 7, after hearing Lakshmana's many words, Sumantra replies with hands joined in respect (prāñjali) [VR-CE 7.49.9].

Indrajit

Indrajit calls Rama and Lakshmana dharmajña and describes them as brothers [VR-CE 6.35.13].

Vibhishana

Vibhishana describes the two as endowed with sattva, valiant, and fond of battle [VR-CE 6.40.15].

Surpanakha

Surpanakha tells Khara that fourteen fierce rakshasas were sent by him to kill Rama together with Lakshmana, for her pleasure [VR-CE 3.20.7].

Sugriva

Sugriva instructs that the two brothers Rama and Lakshmana be taken to Kishkindha with brave monkey troops [VR-CE 6.40.24].

Durvasas

Addressing Saumitri, Durvasas names Bharata and the lineage (saṃtati) of Lakshmana and his brothers among those he would otherwise curse. Rama is named only in the preceding verse [VR-CE 7.95.7].

The kings

The assembled kings credit Rama and Lakshmana with strength of arm [VR-CE 7.38.5] and say they are protected by the arm-strength (bāhuvīrya) of both [VR-CE 7.38.5].

An unnamed king

An unnamed king says that Lakshmana served Rama with devotion (bhaktyā), together with Vaidehi Sita [VR-CE 6.107.27].

Contested and contradictory passages

Claims about Lakshmana in the staging records include explicit statements, metaphors, and uncertain readings, and speakers do not always agree. The judgments and traits sections above keep those sides separate. This page does not choose among them.

Southern-only material

Everything in this section comes from supplementary verses of the Southern recension (VR-S). None of it is part of the Critical Edition (VR-CE) core text. Several items are terms of address or brief instructions, and the referent is sometimes resolved only from context. Those cases are flagged where they occur.

Bālakāṇḍa

One Southern-only verse describes "the two" as soothed or cherished by the words of Kushika's son. The verse does not name Kushika's son [VR-S 1.21.19+1].

Ayodhyākāṇḍa

In the Southern additions to the exile crisis, Rama addresses Lakshmana as "tāta" and speaks of dharma, artha and kāma as the world considers them in relation to the fruits of dharma (speaker: Rama) [VR-S 2.18.38+10]. Rama complains that Lakshmana, together with his mother, is greatly distressing him by failing to look to Rama's intention (speaker: Rama) [VR-S 2.18.38+9]. He declares that his mother, he himself, Vaidehi, Lakshmana and Sumitra should all abide by the father's command [VR-S 2.18.38+2]. He also tells Lakshmana not to grieve at the reversal of fortune [VR-S 2.19.21+3]. He adds that the very pots gathered for the consecration will serve for his ritual bath of a vow during his ascetic life [VR-S 2.19.21+1]. In a Southern-only line spoken by Dasharatha, the king tells the addressee that Bharata may rule with her, without himself, Rama and Lakshmana (speaker: Dasharatha) [VR-S 2.10.40+85]. The same line groups Rama and Lakshmana with the king as those from whom Bharata would be separated while ruling [VR-S 2.10.40+85]. Rama's descriptions of Lakshmana in these verses are affectionate. He calls his brother affectionate, devoted to dharma, heroic, and constantly established on the good path (speaker: Rama) [VR-S 2.28.1+1]. He also calls him dear, equal to life-breath, obedient, and both brother and friend to himself [VR-S 2.28.1+1]. He addresses him as dharmajña and says that honoring elders carries unequalled great dharma (speaker: Rama) [VR-S 2.28.4+3]. A related Southern verse describes Sumitra as skilled in the courtesy of speech and faultless [VR-S 2.39.15+2]. In the forest setting, Rama addresses Lakshmana as bharatānuja and as best of two-legged beings. This is Rama's form of address, not a narrator statement [VR-S 2.49.13+2]. Rama instructs that whatever fruit or flower Sita asks for should be given to her [VR-S 2.49.13+3]. In another line where Rama speaks to Lakshmana, Sita is described as dear and compliant, though the syntactic dependency of these adjectives is unclear [VR-S 2.49.13+8]. The narration describes Lakshmana as stirred or urged by Sita's words. This is a momentary state, and the spelling in the verse is irregular [VR-S 2.49.13+13]. One verse presents Lakshmana as acting on the words of his brother, with Rama named as the one addressed [VR-S 2.50.15+2]. In Southern-only verses of the later Ayodhyākāṇḍa, Rama asks Lakshmana what he would do with a kingdom that bears blame (speaker: Rama) [VR-S 2.91.2+1]. He says he wants dharma, artha, kāma and the earth for the sake of Lakshmana and the others [VR-S 2.91.2+3]. Addressing Lakshmana as mānada and naming Bharata and Shatrughna with him [VR-S 2.91.2+6], Rama says that any happiness he might have without the three brothers should be reduced to ash by fire [VR-S 2.91.2+6]. A nearby verse refers to Lakshmana as Saumitri alongside Rama as dharmātmā. The pack records these as narrator's epithets [VR-S 2.91.13+1].

Araṇyakāṇḍa

During an encounter with a rakshasa, Rama tells Lakshmana, as Saumitri, that the rakshasa may carry them however he wishes [VR-S 3.3.14+5]. Addressing him as puruṣavyāghra, Rama says this rakshasa cannot be conquered in battle by weapon because of his tapas [VR-S 3.3.16+4]. Rama then tells Lakshmana to have a very large pit dug in the forest for the rakshasa [VR-S 3.3.25+1]. In another verse Rama addresses "you" as brave and strong and says there is no doubt the addressee could kill them (speaker: Rama) [VR-S 3.23.12+1] [VR-S 3.23.12+2]. Ravana twice declares that he will go to Janasthana to kill Rama together with Lakshmana. Both are statements of intention, not outcomes (speaker: Ravana) [VR-S 3.29.35+22] [VR-S 3.29.35+67]. Before pursuing the deer, Rama says that after killing it he will take its hide and return quickly to Lakshmana. He also says Lakshmana should stay vigilant at the hermitage with Sita [VR-S 3.41.48+1]. A Southern-only verse with no speaker listed in the pack addresses Lakshmana harshly. The speaker says evil is not surprising among enemies or among people "like you," whom the speaker calls cruel and always moving in concealment. This is an accusation, not an established fact [VR-S 3.43.20+1]. After the loss of Sita, Southern verses give Rama an extended set of instructions to Lakshmana, whose identity is often resolved by context. Rama tells him to leave Rama in the forest and go to Ayodhya [VR-S 3.59.29+16]. He is to embrace Bharata firmly and speak on Rama's behalf [VR-S 3.59.29+17]. He is to greet Kaikeyi, Sumitra and Kausalya at Rama's order and protect them carefully [VR-S 3.59.29+18]. Rama also tells him to report in detail to Rama's mother the "destruction" of Sita and of Rama himself. The verse does not specify which mother is meant [VR-S 3.59.29+19]. A parallel verse repeats the instruction to report to his mother and addresses Lakshmana as amitra-sudana [VR-S 3.59.29+48]. Rama says that all these reflections fill his surge of grief [VR-S 3.59.29+25]. In the same passage Saumitri is described as of undejected spirit and established in propriety [VR-S 3.59.29+38] [VR-S 3.59.29+61]. Lakshmana says there should be enthusiasm in the search for her, understood as Sita (speaker: Lakshmana) [VR-S 3.59.29+62]. Lakshmana addresses Rama as his elder brother, though Rama is not named in that verse [VR-S 3.60.14+6]. Lakshmana speaks there "as if distressed," which describes his manner of speaking, not a fixed trait [VR-S 3.60.14+6]. Rama asks Lakshmana, as tiger among men and gentle one, whose two slain men lie in battle [VR-S 3.60.33+2]. Rama also tells Saumitri that the lords will not give her back to him, whether she has been carried off or is dead [VR-S 3.60.50+2].

Kiṣkindhākāṇḍa

At the meeting with Hanuman, Saumitri replies to the vanara who is Sugriva's minister [VR-S 4.3.25+9]. He says that "we two" will act as the addressee says, on Sugriva's word and on the addressee's word (speaker: Lakshmana) [VR-S 4.3.25+11]. A longer Southern-only exchange with Tara expands the confrontation over Sugriva's delay. Lakshmana asks Tara whether this lord, devoted to his own desire, has lost his grasp of dharma and artha (speaker: Lakshmana) [VR-S 4.32.24+19]. Speaking to Tara and the assembled ministers, he says the one under discussion only keeps indulging in drink [VR-S 4.32.24+20]. He adds that this person does not think about the purpose of the kingdom or about "us," who are given over to grief [VR-S 4.32.24+20]. He says the monkey lord, distracted by intoxication and amusement, does not realize the months have elapsed [VR-S 4.32.24+21]. He also states that such drinking is not praised for accomplishing dharma and artha [VR-S 4.32.24+22]. He holds that there is a great loss of dharma for one who does not repay what has been done for him [VR-S 4.32.24+23]. He asks the addressee, called a knower of the essence of action, to declare what further action "we" should take [VR-S 4.32.24+25]. Tara's response contains both praise and a judgment of his anger. She describes his speech as joined with dharma and artha and as sweet in nature. The referent is resolved to Lakshmana from context (speaker: Tara) [VR-S 4.32.24+26]. She addresses him as kṣitipālaputra and vīra [VR-S 4.32.24+27]. She also calls him kumāra and describes the type of person he is as excelling in qualities [VR-S 4.32.24+28]. She asks him to bear even the negligence of the one who desires his good [VR-S 4.32.24+27]. She says she knows his anger and addresses him as harivīrabandhu [VR-S 4.32.24+29]. Finally, she says his understanding is not under the rule of desire, but that he has come under the sway of anger (speaker: Tara) [VR-S 4.32.24+31].

Sundarakāṇḍa

Hanuman calls Lakshmana mahābala and asks what message should be given to him as well (speaker: Hanuman) [VR-S 5.36.41+2].

Yuddhakāṇḍa

A speaker not identified in the pack says that if Rama and Lakshmana approach in this manner, they will surely lose their lives through an ill-judged course [VR-S 6.8.11+5]. Indrajit refers to the two as sons of a king and calls them ordinary humans (speaker: Indrajit) [VR-S 6.9.22+141]. Rama tells Lakshmana to look, pointing out the signs described in the verse [VR-S 6.15.33+4]. Another imperative "look" is attributed to Rama addressing Lakshmana on the basis of the following verse [VR-S 6.15.33+50]. In a further verse, Rama says he will stand at the front, attentive, accompanied by Lakshmana [VR-S 6.15.33+54]. Rama names Bharata, Lakshmana the younger, Shatrughna and his own body in a rhetorical question about what use such things would be to him [VR-S 6.31.1+4]. A speaker inferred from context to be Kumbhakarna says that Lakshmana, by fighting him fearlessly, has made his heroism known [VR-S 6.55.76+5]. Ravana describes Rama as a hero with an army, accompanied by Lakshmana, Sugriva and Vibhishana (speaker: Ravana) [VR-S 6.59.106+7]. A late Southern verse pairs Sumitra with Lakshmana as mother and son, and Kaikeyi with Bharata, in a comparison. Rama is paired with an unnamed mother in the same comparison [VR-S 6.116.90+3].

Uttarakāṇḍa

Sita instructs Lakshmana to speak to all of them with his head bowed in salutation (speaker: Sita) [VR-S 7.47.10+1]. A Southern-only frame passage presents Lakshmana as Rama's questioner for a series of stories. Rama addresses him as greatly intelligent and gentle and says Lakshmana follows Rama's mind (speaker: Rama) [VR-S 7.51.16+2]. Rama then tells him, as one with auspicious marks, to act on his word after hearing it [VR-S 7.51.16+3]. Lakshmana says the curse laid by two brahmins on the royal sage Nriga for a slight offense was great, like another rod of Yama (speaker: Lakshmana) [VR-S 7.51.16+27]. He then asks Rama what Nriga said after hearing himself declared sinful [VR-S 7.51.16+28]. After Lakshmana addresses him, Rama begins a story described as supremely righteous [VR-S 7.51.16+46]. Lakshmana asks how two figures who had cast off their bodies regained union with a body [VR-S 7.51.16+66]. He also speaks of a great and wondrous ancient event of Videha involving Vasishtha and Nimi [VR-S 7.51.16+114]. Rama, addressed as glorious and best of kshatriyas, replies to Lakshmana after being addressed by him [VR-S 7.51.16+116]. Elsewhere the king hears Lakshmana's speech, which is described as excellent and exceedingly pleasing [VR-S 7.77.19+1].

Opposing attested characterizations

The Southern-only verses contain characterizations that do not agree. An unidentified speaker calls Lakshmana cruel and always moving in concealment [VR-S 3.43.20+1]. Rama describes him as affectionate, devoted to dharma, and constantly on the good path (speaker: Rama) [VR-S 2.28.1+1]. Rama's grievance that Lakshmana distresses him by ignoring his intention (speaker: Rama) [VR-S 2.18.38+9] also differs from Rama's later statement that Lakshmana follows his mind (speaker: Rama) [VR-S 7.51.16+2]. Tara gives a mixed estimate. She calls his speech sweet and joined with dharma and artha [VR-S 4.32.24+26], and she says he is under the sway of anger (speaker: Tara) [VR-S 4.32.24+31].

Key verses

VR-CE 1.21.7

कलापिनौ धनुष्पाणी शोभयानौ दिशो दश

विश्वामित्रं महात्मानं त्रिशीर्षाविव पन्नगौ

अनुजग्मतुरक्षुद्रौ पितामहमिवाश्विनौ

kalāpinau dhanuṣpāṇī śobhayānau diśo daśa viśvāmitraṃ mahātmānaṃ triśīrṣāv iva pannagau anujagmatur akṣudrau pitāmaham ivāśvinau

Quivered, bows in hand, adorning the ten directions, the two noble ones followed great-souled Viswamitra, like two three-headed serpents, like the Ashvins following the grandfather. Word-by-word: ["kalāpinau=two with quivers or arrow-bundles (uncertain)", "dhanuṣpāṇī=bow in hand", "śobhayānau=adorning", "diśo daśa=ten directions", "triśīrṣau pannagau=three-headed serpents (simile)", "akṣudrau=not petty"]

VR-CE 1.21.8

बद्धगोधाङ्गुलित्राणौ खड्गवन्तौ महाद्युती

स्थाणुं देवमिवाचिन्त्यं कुमाराविव पावकी

baddhagodhāṅgulitrāṇau khaḍgavantau mahādyutī sthāṇuṃ devam ivācintyaṃ kumārāv iva pāvakī

With godhā finger-guards tied on, sword-bearing, greatly radiant, like the two youths, sons of fire, following the inconceivable god Sthanu. Word-by-word: ["baddhagodhāṅgulitrāṇau=with godhā finger-guards tied on", "khaḍgavantau=sword-bearing", "mahādyutī=greatly radiant", "sthāṇuṃ devam=god Sthanu (simile)", "acintyam=inconceivable", "pāvakī kumārau=two youths, fire's sons (simile)"]

VR-CE 1.47.3

पद्मपत्रविशालाक्षौ खड्गतूणीधनुर्धरौ

अश्विनाविव रूपेण समुपस्थितयौवनौ

padmapatraviśālākṣau khaḍgatūṇīdhanurdharau aśvināv iva rūpeṇa samupasthitayauvanau

With lotus-petal wide eyes, bearing sword, quiver and bow, like the Ashvins in form, youth fully arrived. Word-by-word: ["padmapatraviśālākṣau=with wide eyes like lotus petals", "khaḍgatūṇīdhanurdharau=bearing sword, quiver and bow", "aśvināv iva=like the two Ashvins", "rūpeṇa=in form", "samupasthitayauvanau=youth arrived"]

VR-CE 1.49.18

पद्मपत्रविशालाक्षौ खड्गतूणीधनुर्धरौ

अश्विनाविव रूपेण समुपस्थितयौवनौ

padmapatraviśālākṣau khaḍgatūṇīdhanurdharau aśvināv iva rūpeṇa samupasthitayauvanau

Lotus-petal wide-eyed, bearing sword, quiver and bow, like the Ashvins in form, having attained youth. Word-by-word: ["padmapatraviśālākṣau=wide-eyed like lotus petals", "khaḍgatūṇīdhanurdharau=bearing sword, quiver and bow", "aśvināv iva=like the two Ashvins", "rūpeṇa=in form", "samupasthitayauvanau=having reached youth"]

VR-CE 1.49.20

वरायुधधरौ वीरौ कस्य पुत्रौ महामुने

भूषयन्ताविमं देशं चन्द्रसूर्याविवाम्बरम्

varāyudhadharau vīrau kasya putrau mahāmune bhūṣayantāv imaṃ deśaṃ candrasūryāv ivāmbaram

Bearing excellent weapons, heroes, whose sons are they, great sage? They adorn this place as moon and sun adorn the sky. Word-by-word: ["varāyudhadharau=bearing excellent weapons", "vīrau=two heroes", "kasya putrau=whose sons", "bhūṣayantau=adorning", "candrasūryāv iva=like moon and sun"]

VR-CE 1.49.21

परस्परस्य सदृशौ प्रमाणेङ्गितचेष्टितैः

काकपक्षधरौ वीरौ श्रोतुमिच्छामि तत्त्वतः

parasparasya sadṛśau pramāṇeṅgitaceṣṭitaiḥ kākapakṣadharau vīrau śrotum icchāmi tattvataḥ

Alike each other in stature, gestures and actions, bearing crow-wings, heroes; I wish to hear the truth. Word-by-word: ["parasparasya sadṛśau=like one another", "pramāṇeṅgitaceṣṭitaiḥ=in stature, gestures and actions", "kākapakṣadharau=bearing crow-wings", "śrotum icchāmi=I wish to hear", "tattvataḥ=truly"]

VR-CE 2.14.22

छत्रचामरपाणिस्तु लक्ष्मणो राघवानुजः

जुगोप भ्रातरं भ्राता रथमास्थाय पृष्ठतः

chatracāmarapāṇis tu lakṣmaṇo rāghavānujaḥ jugopa bhrātaraṃ bhrātā ratham āsthāya pṛṣṭhataḥ

Lakshmana, Raghava's younger brother, parasol and chowry in hand, mounted a chariot and guarded his brother from behind. Word-by-word: ["chatracāmarapāṇiḥ=with parasol and chowry in hand", "rāghavānujaḥ=Raghava's younger brother", "jugopa=guarded", "bhrātaram=brother (accusative)", "ratham āsthāya=having mounted the chariot", "pṛṣṭhataḥ=from behind"]

VR-CE 2.16.56

तं बाष्पपरिपूर्णाक्षः पृष्ठतोऽनुजगाम ह

लक्ष्मणः परमक्रुद्धः सुमित्रानन्दवर्धनः

taṃ bāṣpaparipūrṇākṣaḥ pṛṣṭhato 'nujagāma ha lakṣmaṇaḥ paramakruddhaḥ sumitrānandavardhanaḥ

Lakshmana, his eyes full of tears, extremely angry, increaser of Sumitra's joy, followed him from behind. Word-by-word: ["bāṣpaparipūrṇākṣaḥ=with eyes full of tears", "pṛṣṭhataḥ=from behind", "anujagāma=followed", "paramakruddhaḥ=extremely angry", "sumitrānandavardhanaḥ=increaser of Sumitra's joy"]

References

Distinct inline citations used above:

Source-only article compiled from Valmiki Ramayana verses in the Critical Edition (VR-CE) and Southern-only passages (VR-S). Inline citations were checked against the project verse index.