The texts beginning with 1.1.8 pointed out that Lord Rāmacandra is the Supreme Being filled with all auspicious qualities. The texts beginning 1.1.19, by describing that the preparations for His coronation as the heir apparent was stopped, pointed out that He is accessible. Now, Nārada Muni points out that He is the object of complete surrender.

Those who are fixed in the means to attain the perfection of spiritual life, absorbed in menial service to the Lord, should be like Lakṣmaṇa. This is suggested here. Lakṣmaṇa had affection for Rāma. His reverential devotion to Rāma was the cause of His following Rāma [to the forest]. Bhrātā svā mūrtir ātmanaḥ: “One’s brother is the embodiment of one’s own self.” (Manu-smṛti 2.226)

Vinaya-sampannaḥ: Lakṣmaṇa was endowed with humility that causes one to render menial service [to the Lord]. The humility [in this context] is the awareness that one is a dependent servant of the Supreme Lord. It can also refer to the conduct of engagement in menial service to Lord Rāma. This is clear from the definition of vinaya (“humility”) in the Vaijayantī-kośa [38].

Lakṣmaṇa increased Sumitrā’s joy [by following Rāma], for she herself had instructed Lakṣmaṇa as follows [when He was about to leave with Sītā and Rāma to the forest]:

sṛṣṭas tvaṁ vana-vāsāya

“You have been created to live in the forest [to serve Rāma].” (Rāmāyaṇa 2.40.5)

rāmaṁ daśarathaṁ viddhi māṁ viddhi janakātmajām
ayodhyām aṭavīṁ viddhi gaccha tāta yathā-sukham

“Consider Rāma to be Daśaratha. Consider Janaka’s daughter to be me. Consider the forest to be Ayodhyā. My child, go happily [with Rāma and Sītā]!” (Rāmāyaṇa 2.40.10)

Lakṣmaṇa was Rāma’s dearmost. He was chosen by Rāma as His dearmost in accordance with this scriptural statement:

nāyam ātmā pravacanena labhyo
na medhayā na bahunā śrutena
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām

“This Supreme Self cannot be reached by argumentation, or by applying one’s independent brain power, or by studying many scriptures. Rather, he alone can achieve the Supreme Soul whom He Himself chooses to favor. To that person He reveals His own true, personal form.” (Kaṭha Upaniṣad 1.2.23 and Muṇḍaka Upaniṣad 3.2.3)¹

Vasiṣṭha knew that Lakṣmaṇa would receive the wealth of menial service to Lord Rāma and so named Him Lakṣmaṇa (“the wealthy one”).

What sort of brotherly affection did Rāma and Lakṣmaṇa have for each other? It was that sort of affection that each of Them could not subsist without each other even for a moment:

na ca sītā tvayā hīnā na cāham api rāghava
muhūrtam api jīvāvo jalān matsyāv ivoddhṛtau

[Lakṣmaṇa to Rāmacandra:] “O descendant of Raghu, without You, neither Sītā nor I can live even for a short while like fish taken from water.” (Rāmāyaṇa 2.53.31)

na ca tena vinā nidrāṁ labhate puruṣottamaḥ
mṛṣṭam annam upānītam aśnāti na hi taṁ vinā

“The Supreme Person does not go to sleep in Lakṣmaṇa’s absence. He does not eat sweet rice brought by Kausalyā without Lakṣmaṇa.” (Rāmāyaṇa 1.18.32)

This is also an indication that good brothers should behave like this.

Lakṣmaṇa’s chief engagement was in rendering all kinds of menial services to Lord Rāma. Rāma was not only His brother but also a friend in every way, for we learn:

mātā pitā bhrātā nivāsaḥ śaraṇaṁ suhṛd gatir nārāyaṇaḥ

“Nārāyaṇa is [everyone’s] mother, father, brother, residence, care taker, well-wisher and shelter.” (Subāla Upaniṣad 6)

ahaṁ tāvan mahā-rāje pitṛtvaṁ nopalakṣaye
bhrātā bhartā ca bandhuś ca pitā ca mama rāghavaḥ

[Lakṣmaṇa to Sumantra:] “I do not consider the great King Daśaratha My father. My brother, master, friend and father is Rāma, the descendant of Raghu.” (Rāmāyaṇa 2.58.31)

Lakṣmaṇa had such affection for Rāma. Such rāma-bhakti in Him is described as follows:

bālyāt prabhṛti susnigdho lakṣmaṇo lakṣmi-vardhanaḥ
rāmasya loka-rāmasya bhrātur jyeṣṭhasya nityaśaḥ

“Always very affectionate to His elder brother Rāma who pleases the whole world, Lakṣmaṇa enhanced the prosperity [of menial service to Rāma].” (Rāmāyaṇa 1.18.30)

Therefore, Lakṣmaṇa followed Rāma. Such a behavior is a cause of astonishment for Nārada Muni who expresses his astonishment with the word ha (ha vismaye viṣāde). Lakṣmaṇa followed Rāma seeking the opportunity to render all kinds of menial services to Him while He is alone; this opportunity was given to Him by the Supreme Personality of Godhead Rāma who loved Lakṣmaṇa more than He loved Himself because Lakṣmaṇa had a desire to serve Him.