line of control 3

[Guest guest]

Post 3

Dear srivaishNava perunthagaiyeer,

 

I am very sorry for the typo error that has crept in. Since aaraNya

kaaNdam is the third the numbers of the slOkams have to be 3- 45- 24,

3- 45- 25 etc and not 4– 45– 24, 4- 45-25. Perhaps, since all

bhakthaas are experts in raamaayaNam, they have just accepted my

folly and thereby ignored the error.

 

We saw in the previous post, on the topic Line of control, seethaa

saying "Whether this is an intrigue of yours or that of Bharatha it

is unachievable, saumithri. How can I long for another commoner when

I have put my faith only in the lotus-blue-complexioned and lotus-

bright-eyed husband of mine, Raama?" [3-45-25, 26a]

 

The soul or devotion seethaa realizes the god raama is the whole,

sole, and final refuge and she also opted for that only. At times the

materialistic desires like the deceit golden deer lures. So some fits

wavery expressed. In that see next what is her reaction.

 

samaksham thava soumithrE praaNaan thyakshyaami asamsayam || 3-45-26

raamam vinaa kshaNam api na Eva jeevaami bhoo thalE |

 

meaning: If that comes to that, I will just discard my life in your

presence, soumithri, do not mistake it. I do not eke out an existence

on this earth even for a moment without raama." Thus seetha

threatened lakshmana. [3-45-26b, 27a]

 

Point: 1. Whenever the situation or some things go out of control, it

is typical for a woman to say I will die. That way, after having gone

the materialistic way of asking for the golden deer, seethaa also

behaves as a normal woman of the kind we see around us. So whenever a

women, that too a beloved person in the family says like this, it is

normal that the other person [or persons] to bow down to the wish of

that lady who said so.

 

[As already stated in previous post, women readers please excuse me

for this kind of statements, as these are reflections to highlight

the story content and not to demean any individual]

 

2. The mind or soul or wisdom, [read seethaa] when tested beyond

certain limits always looses its balance and tends to resign, rather

than find a solution. That is reflected by way of saying, `I will

die'.

 

Here comes the trait of `lateral thinking' to find a solution in a

balanced mind. But when `anger' reigns supreme, then ego takes over.

That too when it is found some body, in particular, a subordinate

standing in front, is not obeying, when anger is at its heights, it

adds fuel to fire, the go spits out anger, the anger raising from

sparkto fire, fire to rage.

 

But then, when that ego, even at that stage also, finds itself

helpless or directionless, then tends to resign, more to check what

happens next and not just really a resignation. That is what seethaa

also does. When the soul finds renunciation is not obeying to leave,

then it tries to leave on its own by dying. Soul will die? Mind will

and not the soul. Devotion will and not the soul. So the soul,

seethaa is taken away by the 10 senses the dhasa aananan – raavaNan.

 

Dear bhakthaas – see what is reaction of lakshmaNa, the renunciation,

for the accusation let out by seethaa not only on him but also on

bharatha, the discrimination. That poor (?) man bharatha, who

received the paadhukai – the sandals and which represented the king

raama – he is accused of malafide intentions in particular for the

sake of `kaama'- the physical lust. It is true that many a

times `discrimination' is suspected of malafide intentions, until the

good result is produced.

 

When it is expected that renunciation has to go – viz. renunciation

to renunciate its duty of protecting - it is not so easy – for it

itself has developed an attachment and to renunciate for renunciation

itself is somewhat difficult.

 

That is why it is said develop each of the good practices bit-by-bit

and then it itself will become a habit and will not be so easy to

divest.

 

uththaram na uthsahE vakthum dhaivatham bhavathee mama || 3-45-28

vaakyam aprathiroopam thu na chithram sthreeshu maithilee |

svabhaava: thu Esha naareeNaam Eshu lOkEshu dhrisyathE || 3-45-29

 

meaning: lakshmaNa says to seethaa – "I do not venture to reply you,

maithilee, as you are like a deity to me. Women using words, that are

in a class, by themselves, is not at all surprising. This sort of

bringing stilted words into play, is the nature of women and it is

obvious in the world".

 

vimuktha dharma: chapalaa: theekshNaa bhEdhakaraa: sthriya: |

na sahE hi eedhrsam vaakyam vaidhEhee janaka aathmajE || 3-45-30

srOthrayO: ubhayO: madhyE thaptha naaraacha sannibham |

 

meaning: LakshmaNa continues -Women by their nature are unbound by

the etiquette of decency, whimsical, cantankerous and they tend to

become users of the artifices of vicissitudes, and oh, VaidhEhee, the

daughter of Janaka, indeed unbearable are this kind of words, that

are much the same, as burnt iron arrows thrust in between my two

ears.

 

Comment: The role of women in bringing alterations in joint families,

peaceful histories or even in transcending legends is evident in

every culture, bhaaratha, hindu or elsewhere.

mahaanthO api hi bhidyanthE sthreebhi: adbhi: iva acalaa:|

kaamandhaka - lavaNa jalaantaa nadhya:

sthree bhedaantaani bandhu hrudhayaani | praacheena smruthi

'They, the women, may be great beings but they tear asunder hearts,

like oceans tearing great mountains.'

Lakshmana is not in eye-to-eye with Seetha here and he is going on

listening all her accusations with his two ears. And in between his

two ears his conscience is there, which is not permitting him to

tolerate these words, yet he is tolerating.

 

upasrNvanthu mE sarvE saakshinO hi vanEcharaa: || 3-45-31

nyaaya vaadhee yathaa vaakyam ukthO aham parusham thvayaa |

 

meaning: Let all of the forest-itinerants indeed listen as to how you

are addressing me with bitter words, though I am reasoning with you

conscientiously, and let them come to my help to corroborate for the

sake of justice.

 

dhik thvaam adhya praNasyantheem yan maam Evam visankasE || 3-45-32

sthreethvaath dhushta svabhaavEna guru vaakyE vyavasthitham |

 

meaning: Fie upon you, you are acrimoniously tempered owing to your

feminality, and by which impulsive reason, you mistrust me, who am

presently abiding in my brother's order, may God damn you for that

crotchety.

 

gamishyE yathra kaakuthstha: svasthi thE asthu varaananE || 3-45-33

rakshanthu thvaam visaalaakshi samagraa vana dhEvathaa: |

 

meaning: I am going there where Rama is, oh, lady with best visage,

you be blest, and oh, broad-eyed one, let all of the forest deities

protect you.

 

Point: so the soft, obedient, lakshmaNa – the renunciation, decides

to leave seethaa, the devotion, even at the risk of she being alone

and protectionless, which is against the orders of god, raama, his

elder. So before leaving he calls upon the vana dhEvathaas to be a

corroborator to what happened and to protect seethaa.

 

But where is that slokam saying lakshmana drew a line of control when

he eventually left? That is the topic of ours. After an exchange of

hot words there is no physical action of lakshmana drawing a line –

the much debated "lakshman rekha" – it is NOT stated by vaalmeeki as

you have seen now.

 

Let us continue in next what kamban has to say on this

 

Dhasan

Vasudevan m.g.