lakshmana 23

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Post 23

 

 

 

Dear Sri vaishnava perunthagaiyeer,

 

 

 

In the previous 22 posts, we saw 'lakshmaNa' donning 10 roles. The 10th role

as a great warrior is continuing. Just for recollection

 

- For the first time, in the great warrior role, the boy lakshmaNa had

his part in cutting ears and tip of nose of thaatakaa,

- Next time, as deputy warrior in the maareecha ambush and subhaahu

killing, our hero did not have any role except as an 'onlooker'.

- Third time, in viraadha vadham, we saw lakshmaNa first cutting the

arm of viraadhan as warrior and then a role change effected - from warrior

to scavenger.

- In the reprimand of soorpanaka, he cut the ears and nose of her,

which laid the foundation to the great war of lanka.

 

 

 

Let us just go a little more into that soorpanakaa episode before embarking

on next 'khara dhaashana vadhams'. This soorpanakaa episode is a major

turning point in the course of raamaayaNam. This also exhibits lakshmaNa's

role in a more focussed way – his intention of giving protection to seethaa

in times of distress – and his love to elder brother and his wife. Hence it

is being dealt a little more in detail.

 

 

 

1. To the question raama asks lakshmaNa on soorpanakaa, -- in lines of

kamban – -

 

"iLaiya moimbinOn mugam nOkki, veera, ivaL izhaththa pizhai en, enRu iRai

vinava"

 

 

 

'hey valourous warrior - what is soorpanakaa's mistake' asks the god – raama

– iRai – to lakshmaNa the younger one, [to get punished by you in this

manner is understood] [situation at which kamban places this verse is after

soorpanakaa is dealt by lakshmaNa]

 

 

 

lakshmaNa replies

 

 

 

naattamthaan eri umizha nallaaL mEl pollaadhaaL

 

Ottanthaan aridhin ivaL udanRu ezhunthaaL ena uraiththaan –

 

 

 

'Desire [soorpanaakaa's on you, oh raama] by that evil one, spitting fire on

that good lady [seethaa] and her rising up for running towards seethaa [in

an effort to kill her] made me angry' [to do that slicing off] said

lakshmaNa.

 

 

 

*Point:* Perhaps that role of 'angry young brother' will overtake that great

warrior, when I place this kamban's version. Perhaps we can have a 'patti

manRam' on that and await the judgement of the naduvar.

 

Of course another may ask what is so great to call a warrior while dealing

with this lady. We have to think that she is so huge in size, capable of

changing guise instantly and even flying. To deal with such a person with a

sword, that too in proximity, to damage nose, nipples and ears, that too

holding her by hair, it really requires a lot of courage and also warring

skills. That is why 'a great warrior'.

 

 

 

2. See kamban's lines again –

 

mookkum kaadhum vem muraN mulaik kaNgaLum muRaiyaal pOkkip

 

pOkkiya sinaththodum puri kuzhal vittaan – soorpanakaip padalam – aaraNya

kaaNdam

 

 

 

meaning: he, lakshmaNa, caught hold of her hair, sliced the ears, nose, and

nipples and then let off her by releasing the angrily held hair of hers.

 

 

 

*Note:* Of course this questioning [by raama and LakshmaNa's reply], and the

actual punishment given as above to soorpanakaa by holding hair, and cutting

her nipples, are variations made by kamban – from the original by vaalmeeki

which we have already seen.

 

 

 

With this we can coclude on soorpanakaa and move on to the next part of a

mini war is 'khara dhooshaNa vadham' by raama [mini in comparison to that

major lanka war]. What we have to see is there is 'what is lakshmaNa's

role'. Perhaps you may be surprised that the role is a bodyguard [and not a

warrior - presently] - to 'manni seethaa' and both 'manni and maiththunan'

were asked to be 'away in a cave safely' and not stay in the war front.

 

 

 

When soorpanakaa was defaced as we have discussed at length, she rushed and

reported to khara, her brother, who was made in charge [by raavaNa] of that

forest place named janasthana – nearby to panchavati where these three were

staying. When she was blaring in front of him with all blood symptoms, he

got wild and sent 14 demons, who were capable fighters along with

soorpanakaa.

 

 

 

She came back to the place of raama along with these 14 demons, to identify

raama and lakshmaNa. [for in the forest there were many rishis with their

wives – who were all similarly dressed – with jadaa mudi and bark dress and

all that - only difference these two had bows and rishis were minus that].

 

 

 

These 14, since were in anger, and rushed with soorpanakaa, to avenge the

ignominy done to soorpanakaa, and so these 14 perhaps may not notice those

minor differences in persons. So she accompanied to identify raama and

lakshmaNa to enable them easily kill. Now further slokams --

 

 

 

thaam dhrushTvaa raaghava: *s*reemaan aagathaam thaam cha raakshaseem |

 

abraveeth bhraatharam raamO lakshmaNam dheeptha thEjasam || 3-20-3

 

muhoortham bhava soumithrE seethaayaa: prathyananthara: |

 

imaan asyaa vadhishyaami padhaveem aagathaan iha || 3-20-4

 

 

 

meaning: On seeing the arrival of the demons, and the demoness soorpanakaa

too, that magnificent raama of raghu dynasty said to the radiantly brilliant

lakshmaNa, 'Oh, soumithri, briefly you be in proximity to Seethaa, as I

shall eliminate these demons who have trailed the path of that demoness

here'.

 

 

 

vaakyam etat tataH shrutvaa raamasya vidita aatmanaH |

 

tathaa iti lakSmaNo vaakyam raamasya pratyapuujayat || 3-20-5

 

 

 

Meaning: On hearing that word of Raama, then the nimble-souled LakshmaNa

honoured the word of Raama saying "so be it."

 

 

 

*Point:* So the role of bodyguard to seethaa is assigned by raama to

laskhmaNa, and thus contribution in his role as a warrior to some extent is

reduced.

 

 

 

Raama warned the 14 demons not to advance, else, they will lose their lives..

Since they did advance, raama after an altercation with arrows, shot them

and killed all 14. Soorpanakaa, having seen the fall of demons, quickly fled

from Panchavati of Raama to trikanTaka, the capital of Khara. And she, being

the sister of Khara, reported to him all about the destruction of those

demons, in its entirety [khara means a male ass].

 

 

 

Then she also threatened khara saying 'perhaps you will be ousted from your

post' if he does not take up immediately a war with raama – for raavaNa only

kept him as head or governor to protect that area. Then khara with his

deputy dhooshaNa, and commander thri*s*ira started for fighting with 14000

troops marching along with them [in lanka war also another thrisira

appears].

 

 

 

All bad omens came up as these people started, and inspite of that the

troops with the leader khara proceeded for fighting.

 

 

 

*Comment:* Dear bhakthaas, Just a loud thinking on this figure of 14 – is it

to indicate indirectly the start of 14th year of the vana vaasam – first 14

demons, next 14000 troups. So an indirect indication? – from now onwards,

the happenings are fast paced – khara dhooshana vadham, then soorpanakaa

informs raavaNa, he comes to maareecha, then that deer episode, seethaa

abduction, and then 10 months of her stay at asOkha vanam, in between

vaalivadham, hanuma's search and two months of war time after finding

seethaa [actually it is a 13 days war unlike 18 days of mahaa bhaaratham]

and return of all to ayodhyaa. So is it to indicate start of 14th year? I

invite experts in raamaayaNam to comment on this.

 

 

 

Continuing -

 

aa*s*ramam prathi yaathE thu kharE khara paraakramE |

 

thaan Eva outhpaathikaan raama: saha bhraathraa dhadharsa ha || 3-24-1

 

thaan uthpaathaan mahaa ghOraan raamO dhrushTvaa athi amarshaNa |

 

prajaanaam ahithaan dhrushTvaa vaakyam lakshmaNam abraveeth || 3-24-2

 

 

 

meaning: While fiercely valorous Khara proceeded towards Raama's hermitage,

Raama along with his brother Lakshmana has indeed seen the very same

auguries, which have earlier appeared to Khara. On looking at those very

gruesomely bad omens, and perceiving them to be unpropitious to people,

Raama spoke this sentence to LakshmaNa.

 

 

 

imaan pa*s*ya mahaabaahO sarva bhootha apahaariNaH |

 

samutthithaan mahaa uthpaathaan samharthum sarva raakshasaan || 3-24-3

 

 

 

meaning: Oh, dextrous Lakshmana, for the complete elimination of all the

demons these great indications have arisen, as though signalling the

annihilation of all beings. See them.

 

 

 

samprahaara: thu sumahaan bhavishyathi na sam*s*aya: |

 

ayam aakhyaathi mE baahu: sphuramaaNO muhur muhu: || 3-24-7

 

sannikarshE thu na: *s*oora jayam *s*athrO: paraajayam |

 

suprabham cha prasannam cha thava vakhthram hi lakshyathE || 3-24-8

 

 

 

meaning: This right hand of mine is indicating by its repeated throbbing

that a critical and riotous conflict is going to occur, no doubt, but, oh

brave one, our victory and defeat to the enemies are also in vicinity, and,

for sure, your face is also appearing bright and aglow, which itself is a

good omen.

 

 

 

*Point:* 1. [of course not relevant to lakshmaNa's role] – the 23rd sargam

is all describing the sakunams. see here also raama discusses with lakshmaNa

on these 'sakunam' – omens. This side +ve and the other side –ve etc.

Similar descriptions are available even before start of the lanka war.

 

 

 

2. Another on lakshmaNa – why raama has to say to lakshmaNa – 'your face is

also bright and aglow' and this is a good omen – is it because of the

'snake' – aadhi seshan - lakshmaNa – seeing a bright and aglow snake just

before undertaking a major job - is a good sign and indicates a victory?

Those who know more on 'sakuna saasthram' can comment.

 

 

 

[Of course it is said seeing a snake in a dream will bring money – dhravyam

- in the very near future – may be within next few days – 'kanavil paambaik

kaNdaal paNaththaik kaaNalaam' says pazhamozhi].

 

 

 

thasmaath gruheethvaa vaidhEheem *s*ara paaNi: dhanur dhara: |

 

guhaam aa*s*raya *s*ailasya dhurgaam paadhapa sankulaam || 3-24-12

 

prathikoolithum ichChaami na hi vaakyam idham thvayaa |

 

*s*aapithO mama paadhaabhyaam gamyathaam vathsa maa chiram || 3-24-13

 

 

 

meaning: [in continuation of all these sakunam discussion] raama says to

lakshmaNa - Hence, wield your bow, keep arrows ready at hand, and taking

VaidhEhi with you, seek shelter in a impassable cave of a mountain overgrown

with trees. I wish you to listen with gainsay, with this word of mine, my

boy, have honour on my feet and go quickly.

 

 

 

thvam hi *s*oora: cha balavaan hanyaa Ethaan na sam*s*aya: |

 

svayam nihanthum ichChami sarvaan Eva ni*s*aacharaan || 3-24-14

 

 

 

meaning: You are a stalwart, a forceful one, and for sure you can eliminate

them all, it is doubtless, but I desire to eliminate all of the

nightwalkers, personally" Raama said thus to LakshmaNa.

 

 

 

Evam uktha: thu raamENa lakshmaNa: saha seethayaa |

 

*s*araan aadhaaya chaapam cha guhaam dhurgaam samaa*s*rayath || 3-24-15

 

* *

 

meaning: When Raama said to him that way, LakshmaNa picked up his bow and

arrows, and together with Seethaa he took shelter in an unreachable cave.

 

 

 

*Point:* see here the command of raama – mama paadhaabhyaam *s*aapitha -

please honour my feet – already one brother is honouring the feet of raama –

bharatha – doing that paadhukaa raajyam. Here raama says to lakshmaNa – 'do

similar act - as bharatha'. Why? For lakshmaNa may start arguing, 'oh

brother I can do that fighting etc etc' – so raama says honour my feet, next

appeasing words are doled out - in next slOkam – 'hey, I know you are great

valiant fighter, but I want to do this myself etc. So the role of warrior

changes as a protector to manni seethaa. In a war, providing protection to

an important person is also part of the war – is it not? So warrior role of

lakshmaNa is there or missing?

 

 

 

Here comes another wave of thought - 'ninRaal mara adiyaam' – says aazhvaar

– generally read as 'maravadiyaam' when that 'mara + adi' compounded - on

that 'aravu' – lakshmaNa – aadhi sEshan - in that 'senRaal kudaiyaam'

paasuram. meaning - when the lord stands snake is the wooden sandals. For

those days, all people used wooden sandals.

 

 

 

raama is standing now in war – in a short time the war with khara is to

start – at that stage lakshmaNa is being sent away. So he is not providing

protection to feet of raama. And raama says 'honour my feet, by going away

from this place'. Then aazhvaar's words are not applicable now? And are they

applicable only in leisure times? Or to put it plainly, are they applicable

only in comfortable moments? And Not in moments when really needed?

 

 

 

Then how can we say that aravu – lakshmaNa is 'mara adi' – wooden sandals.

No, sirs, another meaning is there – 'mara adi' also means 'underneath a

tree' – lakshmaNa is there to give protection to seethaa in a place where

trees provide hiding place – raama says so – go and give her protection in a

cave of a mountain overgrown with trees - offer protection to her. 'niRRal

means to stand' – also means standing in protection – what the security

guards do? They offer protection by 'standing' watching and acting against

any intrusion – that is what lakshmaNa is also being asked to do – so 'ninRaal

mara adi' – here - it is not the sandals, but stand in guard to seethaa

covered by trees – so aazhvaar's words never go wrong.

 

 

 

Let us see how raama achieved a victory in that khara vadham and all that in

next post.

 

 

 

Dhasan

 

 

--

Vasudevan MG