line of control 6

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Post 6

 

Dear srivaishNava perunthagaiyeer,

 

Continuing kamban's version on the `line of control' – the lakshman

rEkhaa, the exact verse where lakshmana says who is equal to my raama

is here. [missed out to be given in the previous post, towards the

end, where it is referred]

 

eNmai aar ulaginil iraamaRku ERRam aar

thiNmaiyaar uLar enach cheppaRpaalarO

peNmaiyaal urai seyap peRudhiraal

uNmaiyaan anaiyavatku uNarak kooRinaan – 5 raavaNan soozhchchip

padalam

 

Who can be talked as equal to raamaa in valour, or who has power to

kill raama in war. Original for comparison from vaalmeeki already

given as –

avadhya: samarE raamO na Evam thvam vakthum arhasi || 3-45-13

 

Few points are already given in previous post. More now – See here

the addressing of lakshmaNa by kamban – `uNmaiyaan' – the

personification of truth – already we are enjoying lakshmaNa

as `renunciation personified' – kamban says `truth'. Added one.

 

Further that word `anaiyavatku is to be considered as

anaiyavaL+ kku

anai + avaL +kku

and this is some thing very special.

anaiyavaL - annai avaL – she, seethaa is my mother, saya lakshmaNa

anaiyavaL - ellaarkkum annai avaL, the universal mother.

anaiyavaL – raamanin manaiviyaana anaiyavaL – she, that raamaa's

wife, called seethaa,

anaiyavaL- so and so named seethaa.

 

See here another emphasis in that `uNarak kooRinaan' – she has to

realize – not in a mood to realize which is the truth – that raama

can be killed by someone like that golden deer - what she believes is

NOT true, but what he says IS - oh mother seethaa, please realize

this – so uNarak kooRinaan. KooRu means mind – so kOOrinaan means

talking in such a way to make the other's mind to realize the truth,

and not believe falsehoods or to leave out falsehoods.

 

That status of seethaa as `goddess, mother and universal mother' is

available in vaalmeeki slokam also – see -

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 already given in earlier posts.

 

When lakshmaNa said this – seethaa started reacting violently –

vayirththuk kooRuvaaL – says kamban - already we saw vaalmeeki saying

she beat her stomach and said – same scene projected by kamban also

here.

 

enRu avan iyambalum eduththa seeRRaththaL

onRana innalaL kothikkum uLLaththaL

ninRa nin nilai idhu neRiyiRRu anRu enaa

van thaRu kaNNinaL vayirththuk kooRuvaaL –12 raavaNan soozhchchip

padalam

 

she has become angry, the mind is now boiling, fretting, fuming, the

eyes spitting fire, also started beating in her stomach and then

shouts at lakshmana. That vaalmeeki slOkam where he refers this

stomach beating is [meaning already given]

 

ithi lakshmaNam aasrutya seethaa duhkha samanvithaa |

paaNibhyaam rudhathee duhkhaad udharam prajaghaana ha || 3-45-38

 

Actually kamban did not describe what seetha said to lakshmaNa, `you

have a bad motif out of kaamam, have intentions of enjoying me when

my husband is not there, also bharatha has sent you with bad intenion

of snatching me like the kingdom he has gained' etc. That is a

variation between original [vaalmeeki], and tamil version [kamban].

 

So lakshmana now sees that he cannot avoid going – so says to

seethaa -

 

pOginREn adiyanEn pugunthu vandhu kEdu

aaginRadhu arasan than aaNai neer maRuththu

Egu enReer irukkinReer thamiyeer enRu pin

pOginRa sinthaiyaan vidai koNdu Eginaan. – 16 raavaNan soozhchchip

padalam

 

`dear manni – you want me to go, ok I go, symptoms are bad here, king

has ordered not to leave you alone, but you want me to go, so I go

now' – saying lakshmaNa left.

 

pOvadhu purival yaan pugundhathu uNdu enin

kaaval sei eruvaiyin thalaivan kaNNuRum

aavadhu kaakkum enRu aRiviththu avvazhi

DhEvar sei thavaththinaal semmal Eginaan – 19 raavaNan soozhchchip

padalam

 

While going lakshmaNa says `eruvaiyin thalaivan kaNNuRum' – the head

of the forest will take care of you, oh seethaa – so I am going – as

per your directions, whereas the king said other wise.

 

Again kamban reasons out – `avvazhi DhEvar sei thavaththinaal semmal

Eginaan' – why he left – to fulfill the results of the penance done

by dhEvaas – means this act of lakshmana is going to contribute to

the success of dhEvaas – that raavaNan has to be killed.

 

So it is very clear that kamban also does not talk about drawing

about a `lakshman rEkha' – drawing a `line of control' for seethaa –

more in line with vaalmeeki.

 

Then wherefrom this theory of lakshman rEkha came from? Is it

thulasidhaas in his ramcharithmaanas. Let us see in next post.

 

Dhaasan

Vasudevan m.g.