22:45, 17 பெப்ரவரி 2010 இல் கடைசித் திருத்தம்

A razor sharp intellect

Trying to take stock of the situation from the massive weapons and ornaments that lay scattered on the ground where Jatayu and Ravana had fought, Rama takes a look at the number of crowns and other ornaments. He immediately deduces that somebody has carried Sita away and they have been intercepted. There was only one who would stop them in that dense jungle, Jatayu and he rightly figures out that Jatayu had tried to stop the tragedy that was happening to Sita.
He visualises what would have actually happened. ‘thOL aNik kulam pala uLa,’ he says. There are many armlets and arm-guards. ‘kuNdalath thogudhi vaan imaippana pala uLa.’ Many too are the radiant and dazzling earrings. ‘maNi mudi palavaam.’ And the crowns that lay scattered here are many as well. ‘naaL anaithayum kadandhanan, thamiyan nam thaadhai.’ Our father (Jatayu) is too old and a lone solider. ‘yaaLi pOlbavar palar uLar porudhanar iLayOi!’ There must have quite a bunch of lion-like soldiers whom he had to engage in a combat.
‘Going by the numbers and the size of the diadems, armlets, weapons and other ornaments that lie here, I judge that there must have been quite a number of them. Jatayu (who is a friend of Dasaratha and therefore is fondly called by Rama as ‘father’) is quite aged and not only that, he is alone. I wonder how did he handle such a crowd, single-handed! I am worried Lakshmana!’
But Lakshmana is not at all impressed! ‘I beg to differ with you sire!’ he pleads. ‘tharuvin nILiya thOl pala.’ Going by the size of the armlets, it is true that the shoulders that worn them were the size of a tree trunk. ‘thalai pala’ and it is also plain and simple that there were many heads because we see many crowns lay scattered here. But look at the size of them. They are not different. They are of uniform size. It clearly shows that these belong to a single person and not to many soldiers as you deduce.
More over, while there are so many armlets and crowns, have you not noticed the absence of many anklets or armours? It establishes beyond doubt that the person who came here had many arms and heads, while his torso is simply only one and his legs are limited to a pair! A single person with many arms and heads. My brother, I do not have an iota of doubt. ‘porudha thaadhayai ithanai neRik kodu pOnaan,’ He who has taken our father who fought with him to this distance, ‘oruvanE’ is only one (person and not many). ‘avan iraavaNan aam,’ and he is none other than Ravana. There is only one who fits in with this description, a single torso and a pair of legs with many heads and many shoulders. Nobody other than Ravana would have done such a thing.
Remarkable eye for details and a very sharp and analytical mind indeed, combined with a very keen sense of intuition. Lakshmana picks up details, which though obvious, did not strike Rama. It is not that Rama’s ability for an analysis of the situation was any less. He was troubled and agitated and his is more a personal loss than Lakshmana.
Rama fainted that very moment. ‘uyirththilan’ He did not breathe. ‘oru naazhigai uNarvilan kol endru ayirththa thmabi,’ Lakshmana, for a brief period of time had the fearful doubt as to whether he was alive or not. ‘am kai eduththanan.’ He took Rama up in his hands and sprinkled water over his face and brought him back to consciousness.

The Ayomukhi incident

The brothers, continuing their pursuit, came to place where Jatayu was lying valiantly holding his last breath in the hope of seeing Rama and Lakshmana. The last moments of Jatayu are woven with love and pathos and this scene especially deserves our attention. But since the role of Rama is greater in this scene, it is more appropriate to devote our time when we take up Rama.
What Lakshmana inferred turns out to be true when Jatayu narrates what had happened. After performing the last rites Rama who was dulled by the rush of events, one calamity after the other is again enthused by Lakshmana. The two cantos that follow show Rama pushed to the end of the tether and he talks of giving up his life again and again. One such is the Ayomukhi incident.
At nightfall, Lakshmana goes into the jungle to fetch water for Rama. There in the deep jungle, he is confronted by Ayomukhi, an ogress who sets her lustful eyes on Lakshmana and falls in love with him. She forces him to stay with her. Finding that Lakshmana won’t budge, she finally decides to carry him away to her cavern, keep him there for some time in the hope of winning him over with the passage of time.
It takes a very long time for him to return to Rama, who left alone to himself, is impelled by his painful emotions and wanders the jungle in the dark, lamenting loudly fearing that he has lost Lakshmana forever. His endeared wife is missing; he lost Jatayu whom he considered next to Dasaratha and loved and respected and now Lakshmana is missing. Troubles seemed to be rushing in on him in an endless stream.
The verses describing him going through agony and pain deserve to be studied. We tend to think Rama being a superhuman, did not have as many troubles as we encounter in our lives. These agonising moments of Rama go to show that he lived an ordinary human life as any of us and he went through all the painful moments that we, the very ordinary, go through in our everyday existence. And when we study that despite being pursued by legions and legions of painful moments and learn that he came out of them shining like a beacon, we have a lesson for our existence. ‘If even Rama had to go all this, my troubles are nothing before what he went through.’
His love for Lakshmana, which usually finds expression in the absence of Lakshmana, just flows out from his melancholic heart that tends to give up unto panic, in the feeling that Lakshmana is permanently lost to him.
‘ennaith tharum endhayai, ennayarai, ponnaip porugindra polam kuzhayaal thannaip piriven uLan aavadhdhaan,’ If at all I am living even after the death of my father, pain of living away from my mothers and after losing Sita in this jungle, ‘unnaip piriyaadha uyirppu alavO’ it is because I have you with me and have not lost you. My very life hinges on you. Where are you O Lakshmana! What happened to you! Why is it taking such a long time for you to come back!
Rama pours his heart out in fifteen verses, describing what Lakshmana means to him. Let’s see a few of them, for they bring out the quality of Lakshmana beautifully. Who else can describe his qualities more eloquently, beautifully and passionately, than Rama!

Light of my light

‘Is he confronted by the multitudes of ogre forces in this darkness and has he started his battle against them right now and is that why it is taking such a long time for him to return with water? Fetching water is not such a big job for him to justify this delay. Is he in danger?’ Rama’s mind ran riots that day in the darkness of the jungle, left alone and in anguish caused by earlier events, intensified by the present one. ‘Or is it that Ravana has once again come back? ‘nanjin kodiyaan nadalaith thozhilaal thunjutrananO vidhiyin thuNivaal?’ Has he tricked him and has Lakshmana by the force of fate died?
When such a thought crosses his mind, even Rama is destabilised. ‘I am in darkness,’ he says, meaning not the outward darkness. ‘uNdaagiya kaar iruLodu oruvEn kaNdhaan ayal vEru kaN ilanaal.’ In this stygian darkness that engulfs (my mind) it is he who is my eye and I don’t have an eye without him. ‘puN thaan urum nenjodu puzhungugirEn.’ I am already hurt and bleeding in my heart. ‘eN thaan ilen.’ I am unable to think (of a possible cause or way of reaching him). ‘enganam naadugenO?’ How am I going to search him and get him back!
‘It was he who soothed my heart, supported me and showed me the path in this difficult time. What am I going to do without him?’ First, I went in search of the deer. As a consequence, ‘pon thOdu ivargindra polan kuzhayaal than thEdi irundhu thayangiduvEn’ I was pushed into searching for my dear Sita with a sunken heart. ‘nin thEdi vandha nirappinayO en thEdinai!’ And now you have put me in a situation O Lakshmana that I have to look for you as well, bearing this pain all alone.
‘indrE iraavaadhu ozhiyEn.’ I shall do nothing but to give up my life right this day. ‘emarO pondradhu ozhiyaar.’ (And if I die here) all our kith and kin would only follow me, who followed you, Lakshmana. In one stroke, you have killed all of us Lakshmana, ‘kodiyaai,’ O hard-hearted! That last expression ‘kodiyaai,’ is suffused with affection, personal loss and utter helplessness.
At that moment all the service that Lakshmana rendered rushed in his mind and he is swept by emotions. ‘kamayaaLodum en uyir kaavalil nindru,’ Protecting the very embodiment of patience (Sita) and my life, ‘imayaadhavan,’ he who did not bat a wink (never slept) ‘iththuNai thaazhvurumO’ would (he not think of my loneliness and) delay this long a time? I am afraid that it does not augur well.
When Rama almost concludes that Lakshmana is lost to him forever, he vows ‘aRap paal uLadhEl,’ if Dharma is strong and would sustain, ‘avan munnavanaaip piRappaan uRil vandhu piRakka,’ (in our next incarnation) let him be born as my elder brother. I would render all the service that he did to me now and pay this debt back. So saying, ‘maRappal vadi vaaL kodu,’ Rama unsheathed his sword ‘man uyiraith thuRappan urugindra thodarichiyin vaai…’ and raised it up as to kill himself. It was exactly at that time that Lakshmana severed the limbs of Ayomukhi, making her wail loudly, stopping him from the act that he was about to venture into. Tears fill my eyes as I write this.
And we all know the truth of the above vow of Rama. In His next incarnation as Krishna, Lakshmana the Sesh Naag was born as Balarama, his elder brother. And that relationship is extremely beautiful, which the Mahabaratha and the Bagavatha Purana speak elaborately.

Lakshmana the courageous

Rama is overjoyed on seeing Lakshmana. He embraces him and washes him with his tears. Tears of relief. Tears of joy. Tears of peace returning. And tears of unbounded love. When Lakshmana narrated the Ayomukhi incident, her lustful advances, her lechery and lasciviousness and how she carried him away and how Lakshmana had to sever her limbs - earlobes and nose once again - now to defend himself unlike in the case of Surpanakha, Rama is filled with joy as well as sorrow, says the Poet.
‘ennai angu eydhiyadhu iyambuvaai ena,’ Tell me what happened there, asked Rama. ‘annavan ahdhu elaam aRiyak kUralum,’ As Lakshmana recounted what happened, ‘innalum uvagayum iraNdum eydhinaan’ Rama was overwhelmed with sorrow as well as with joy at the same time. The Poet remembers to add ‘than alaadhu oru poruL thanakku mEl ilaan,’ referring to Rama. He who is the very core of anything and everything and He who is the Ultimate who has none above Him.
One who is above all guNas, one who is known as the nir-guNa Brahmam, so willingly subjected himself to all human feelings, human emotions and human ways of living, in a grand drama, living in this world as we do and at the same time setting an example of how to rise ourselves above all these seemingly unscalable and insurmountable difficulties that we encounter in our everyday life. He plays his role very convincingly as an ordinary human being. That’s the grandest design of the epic. When we realise that even Rama is faced with such difficulties, hardship and goes through all ups and downs, all our travails and turmoil of our mundane existence would not trouble us any more and we will gain the strength to face all of them and even more.
Now, we are moving away from our immediate subject. Let’s get back to the business at hand. And listen to Lakshmana, who comforting Rama, actually comforts all the troubled hearts. ‘aayvuru perum kadal agaththuL aayinaar,’ We have an ocean (the mind) within us ‘paai thirai varudhorum paridhaR paalarO?’ and it is not at all right for us to (let our emotions run wild sink deeper and deeper into this ocean within) with the upcoming of every little wave. When it is in the nature of the ocean to wave close to the land, and when we know it is so silent when it runs deep, are we to give up with the onslaught of every wave?
And more. ‘thee vinaip piravi vem sirayil patta yaam,’ We who are bound in this prison of ‘births and deaths’ ‘ooyvu aRu thuyar vara utkal nOnmayO?’ are we to buckle under, in the face of incessant adversity and trouble?
We are born in this world. It is but natural that problems keep cropping up all the way. It is part of the game. The right thing to do is to take up the challenge and surge ahead rather than throw our hands up in utter desolation. If there is a problem, there is a solution as well!
Now, is Lakshmana talking to Rama or addressing all of us? ip is extremely beautiful, which the Mahabaratha and the Bhagavata Purana speak elaborately.

Lakshmana, the catalyst

Lakshmana, whom we have seen as an angry young man, so ready to protest against injustice done to Rama or just simply whenever he perceived a danger to Rama, is now emerging as a wise counsellor, resource person and the very staff of life for Rama. Notice the words of Lakshmana once again. He is performing a difficult job. He is advising his senior, his elder brother whom he has been valuing as more than his parent, his teacher and his master. In such circumstances, it is extremely important to watch the tone of the language in which the counselling is tendered. Notice how carefully Lakshmana avoids direct references to Rama with pronouns like ‘you’. He uses the word ‘yaam’ (‘thee vinaip piravi vem sirayil patta yaam,’) ‘we’ instead, modifying the effect of a direct personal reference to the senior that would sound as an advice given from a high pedestal.
This sense of caution is displayed in every verse that carries the comforting or counselling word of Lakshmana. Even if he has to say something to Rama, out of necessity, that requires a direct reference, he is ever so cautious to first refer to the greatness of the person whom he is speaking to and mentions that ‘this does not befit his personality, character, or core strength.’
We have seen this character trait in Angada as well, when he had to perform almost a similar task of drawing the mind of Jambavan to the difficult situation when all the Vanara leaders chose to desert the field at the call of duty, when the core army of Ravana arrived on the scene.
Rama is rejuvenated and reinvigorated now. ‘mUvagai amararum,’ (even if) the Trinity, Brahma, Vishnu and Shiva ‘ulagam mummayum,’ and all the three worlds ‘mEva arum pagai enakku aaga varin,’ come together at the same time, in battle against me, ‘EvarE kadappar’ who can overpower me? ‘embi nee uLai aavadhE vali’ my brother, that I have you by my side is my strength. ‘ini araNum vENdumO?’ Do I need a better fortification?
Let all the celestial forces and all others combine together and come in war against me. When you are there with me by my side, what better bulwark do I need?
The next moment we see Rama’s heart getting prepared to face the situation. ‘piribavar yaavarum piriga.’ Let all those (who are dear to me) be estranged. ‘pEr idar varuvana yaavayum varuga.’ Let many more (seemingly) insurmountable troubles be let loose against us. ‘vaar kazhal seru vali veera!’ Ye, the warrior of the resounding anklet, who is not blunted in battle, ‘nin theerum alladhu’ without being won over by (with) you ‘paruvaral envayin payilar paaladhO’ would any turmoil stay with me and continue to torment me?
Though Rama solidifies now, we soon see him going into despondency and desperation in the cantos. Let’s see how Lakshmana patiently persists and continues his efforts incessantly, bringing about change in the desirable, positive and productive direction, acting as a catalyst.

The Kabandha incident I

Continuing their search for Sita, the two warriors come across Kabandha, a Gandharva who by a curse had attained the form of an ogre of a peculiar kind of form. All he has is a massive trunk, resembling a fort with two arms that stretch several miles long. He neither has a head nor legs. There is a single eye on his chest and his mouth is on his belly. We have seen a detailed description of this ogre from the mouth of Valmiki when we started our discussions on Vali. (See: Who can be the perfect ally? I  and Who can be the perfect ally? II)
The form is so massive and the arms are so long that it resembles a large citadel. Caught in his hold, Rama gets the impression that they have at last reached the fort in which Sita had been imprisoned. ‘I think we have reached the fortress of the city in which Sita is concealed. Look carefully and tell me,’ he tells Lakshmana. ‘sUr puga ariyadhu Or arakar thol madhil Ur pugu vaayilO idhu?’ ‘Is this the gateway of a fortress of the asuras, impenetrable even by the celestials?’
Though Lakshmana initially had the same impression, his sharp intellect and eye for logic is active once again. ‘av vazhi iLayavan amarndhu nOkkiyE,’ Lakshmana took a careful look (at Kabandha and deduced. ‘If this was a fortress, then we should be able to see a number of soldiers. Besides, there would be rows and rows of defence mechanism like massive catapults and lance-launchers. ‘vevviyadhu oru bUdham vil valaai!’ This is a giant, O skilful archer! ‘vavviya thank kayin vaLaiththu vaaip peyum.’ It is grabbing whatever comes within its reach and devours it down its enormous mouth. ‘seyvadhu en ivaN?’ What are we to do?
Lakshmana is not perplexed when he is asking ‘What are we to do?’ He simply wants his orders now. As we have seen in numberless instances earlier, he waits for orders excepting in the case of emergencies. But that question sounds rather differently to Rama who loses his balance once again.
‘thOgayum pirindhanaL’ he laments. I have lost Sita now. ‘endhai thunjinan.’ Jatayu died in his valiant attempt to protect her. ‘vEga vem pazhi sumandhu uzhalal vENdEn.’ I cannot live with a blot on my name that I could not protect either my wife or (my father) Jatayu. ‘aagalin, yaan idhanukku aamidam.’ It therefore is appropriate that that I fall a prey to this (ogre). ‘Egudhi INdu nindur iLavalE!’ You go from this place and return to Ayodhya.
Let me die at its hands. It is the most befitting thing for me. If I don’t, there soon will be a time when we have to return to Ayodhya and very soon after that I will have to meet Janaka. How will I be able to tell him, ‘il iyalbudaya nIr aLiththa in solaaL, valli,’ The sweet-spoken damsel that you gave to me in marriage ‘av arrakkar manai uLaaL ena?’ is in the house of asuras? ‘malai enach chumandha thUNiyan, villinan!’ With these massive bows and quiver!
How am I to face Janaka, armed with this matchless bow and a quiver from which the supply of arrows never stops, and tell him ‘Your daughter whom you entrusted to me, you gave unto me in marriage is now living in the palace of demons!’ Shame on me. Let me die in the hands of this ogre, Lakshmana, eaten by it. That solves all my problems. ‘Egudhi INdu nindur iLavalE!’ You go back to Ayodhya and be safe!

Who is the real warrior?

Only he who stays and fights and overcome their problems is a warrior in the truest sense. "They give sorrow to sorrow who in sorrow do not suffer sorrow."

'You go back to Ayodhya and be safe. Let my life end here,' told Rama. 'Do not come with me to the jungle; stay here,' was what he told Lakshmana even when they were getting ready to serve the term of exile. Lakshmana was shocked to hear these words, then. ‘eeNdu unakku adiyanEn pizhaithadhu yaadhu, endraan.’ ‘In what way have I wronged you my brother?’ he asked then. 'You sound crueller,' he pleaded then. (See: My life depends on you) But what we see is a totally different Lakshmana. He is not shocked. He is not surprised. He is not the same old person who used to raise his hood at the fall of a hat.

Remember. This is a serious emergency. Both brothers are caught in the hands of an ogre of unimaginable shape and proportion. They do not have much time to discuss, logically go over things, argue and be focused to the job at hand. Lakshmana realises his responsibility now. He could have handled the demon himself. But he wants his brother to drop his despondency and push across and be the person that he has always been. If that has to be achieved, he knew very well that the only thing that would appeal to Rama (or anyone who is emotionally disturbed for that matter) to put forth an argument that sounds very close to the one that is closest to the heart of the afflicted person. Lakshmana quickly says,

'I have come with you all the way to the forest and have lived with you all these years. Having come this far, it is my duty to die before you, if at all you have to die. 'idar vandhu mUNdaal munnE aar uyirOdum mudiyaadhe,' If we are confronted by troubles, without giving up my life before you, 'mINdE pOdharkku aam enin nandru en vinai' running away from you (to live in safety) wonderful indeed is my job!

On the next verse, Lakshmana trains the gun on the what Rama considers as his most precious value. Remaining worthy of parents and ancestors. 'than thaai thandhai tham mun enum thanmayar munnE pondraan endraal nInguvadhu andrE pugazh amma!' You are talking so much about our ancestors and our parents. Would we not cause a serious damage to the good name of our ancestors and parents, if we do not stay and fight now? 'idar thannai vendraar andrO vIrargaL aavaar?' Only he who stays and fights and overcome their problems are warriors in the truest sense. Lakshmana comes closest to the Thirukkural 'idumbaikku idumbai paduppar...' when he tenders the above suggestion to Rama, so very politely. "They give sorrow to sorrow who in sorrow do not suffer sorrow." (Kural 623) That is the essential quality that anyone needs, after all!

'I have a personal pride to live up to and too,' Lakshmana seems to imply when he says, 'If I return to Ayodhya now without you, what would people speak of me? Would they not say, 'Here goes the fellow who so very grandiloquently delivered long long speeches, vowing loyalty to his brother. They went to the jungle. Sita is missing and Rama did not come back. This fellow, who should have stood by their side in service, 'kaN thuyil koLLaadhu ayal kaathaRkku aanaan,' he who should have stood by their side even without sleeping a wink, 'avar indrith thaanE vandhaan,' he has come back (shamelessly) to the city, without them!' What can be more shameful to me to listen to those words and live?'

'It is not this alone, O Rama, that impels me not to listen to you now. You say that you have a promise of your father to live up to. You say that you have to respect the words of your father and your mother and that is why you gladly accepted the exile. In that case, I have an order from my mother to live up to as well!'

This fellow, who said 'you are my father, you are my mother, you are my teacher and you are my leader,' now says, 'I have an order of my mother (Sumitra) to live up to. Don't push me into a deed that would violate her words!'

The Kabandha episode II

'The logic that applies to you applies to me too! If you have your father's word to follow, I have my mother's!

'Do you remember what my mother told me when I set out on exile along with you? You were witness to her words. 'en thaai, un mun Eviya yaavum isai' My mother (ordered me) to obey your orders 'innal pindradhu eiydhi,' and bear all the difficulties that may come your way in carrying out those orders, 'isayaaLarukku azhivu uNdEl,' if at all Rama is faced with his end, 'pondraa munam pondrudhi endraaL' you give up your life before he dies. 'urai poyaa nindraal andrO niRppadhu vaaimai niali amma!' Is it not proper for me to carry out her command if at all I have to pursue the path of Dharma?

'The logic that applies to you applies to me too! If you have your father's word to follow, I have my mother's! You came on exile and refused to go back to Ayodhya when Bharata begged you to do so, because you said your father ordered you to do so. Now my mother has ordered me to die before you, if you are in danger. Now you say you are going to give up your life. What do you think I have to do now? If I respect the words of my mother, it is but proper for me to die before you! I cannot return to Ayodhya, for I have Sumitra's orders to be obeyed! What do you want me to do now?'

'My brother! You have a reputation to live up to. You cannot talk like this. You say you would be blamed when you return to Ayodhya, if you go without Sita. What do you think would people speak of you, if you choose to die at the hands of this ogre? 'kEttar koLLaar.' Those who come to know that you decided to die at the hands of this demon, would not accept it as a correct decision. 'kaNdavar pENaar.' Those who see this would not approve of it. Instead, they would say, 'thOttar kOdhai sOr kuzhal thannaith thuvaLaamal mIttaan ennum pEr isai koLLan' Rama was unable to rescue Sita from the hands of the rakshasa, befitting our praise 'seru vella maattan' he could not win the battle against Ravana and therefore 'maaNdaan' he died.

That is not a name worth dying for! Take up your sword and let us sever the shoulders of this demon!

However, it must be noted that this depiction of Kamban is so totally different from what Valmiki has portrayed. He shows Lakshmana in fear when caught in the hands of Kabandha. "Look at me helplessly fallen into the clutches of the ogre. Having offered sacrifice to this ogre with me alone (as a victim) (manage to) escape (from the clutches of this monster), O scion of Raghu! Offering me as a sacrifice to the devil (in the form of this ogre) run away at your convenience. You will recover Sita (a princess of Videha territory) before long; such is my conviction. Nay, getting back (the rulership of) the earth inherited from your forefathers, and installed on the throne, O Rama, you should always remember me there!" (Valmiki Ramayana, Aranya Kanda LXIX, Sloka 39-40)

This deviation made by Kamban maintains the consistency of character of Lakshmana, who has no reason for fear now. It was Rama who was dejected and had been feeling rather downy and alone at heart and therefore the dramatic element is preserved perfectly with this change that Kamban has made.

As we know and discussed it earlier at the commencement of our discussions on Vali, Kabandha, the Gandharva turned ogre, when ascending to the heavens suggests that Rama should seek the friendship of Sugriva and directs them to Sabari, an aged devotee, for getting details on the whereabouts of Sugriva.

The trusted minister

The role of Lakshmana right through the later part of the Aranya Kanda requires him to be supportive. He argues logically and reminds Rama again and again of the immediate job at hand. Guided by Sabari, they reach Rishyamuka Parvadha, where Sugriva lives in hiding. When Hanuman in the form of a brahmachari, meets them on behalf of Sugriva, Lakshmana takes over from Rama and plays the role of his minister, after the initial introduction is over.
The roles are clearly defined and Lakshmana is the spokesperson of Rama in more than one instance. We see him taking over from Rama at appropriate points of discussion, without having to be told. It is he who narrates the story of Rama to Hanuman during the first meeting. Kamba Ramayana contains five shorter versions by way of recapitulation on five different occasions and this narration by Lakshmana is the first of them. Later we hear the recaps from Hanuman to Sugriva, Hanuman to Sita etc.
It is Lakshmana who intervenes at difficult points of time where Rama is not supposed to give a direct answer either due to demands of protocol or due to force of circumstances. It is thus Lakshmana answers the final and vital question of Vali, put to Rama.
‘anayadhu aaga,’ says Vali. I agree with what you say. You shot your arrow at me because I am at fault. ‘seruk kaLaththu uruththu eyyaadhE,’ instead of facing me directly in the battlefield, ‘vevviya puLignar enna vilangiyE,’ hidden behind a tree like a hunter, ‘villaal evviyadhu ennai’ why did you aim your arrow at me?
‘I agree with you. But should you not have fought me face to face? Instead why did you choose to shoot your arrow from behind a tree?’ This is a question, which if Rama answers, would demand him to sound a little too immodest. Lakshmana, who was a silent witness until then, intervenes beautifully. ‘munbu nin thambi vandhu saran puga,’ Your brother (Sugriva) approached (Rama) earlier and surrendered unto him. ‘murai ilOyai then pulaththu uyppan endru seppinan,’ Rama assured him that he would kill you of immoral ways. ‘seruvil neeyum anbinai uyirukku aagi,’ If he chose to engage you in a direct battle, ‘anbinai uyirukku aagi,’ (you would soon be pushed into defeat and) out of sheer love for your life, ‘adaikkalam yaanum endri enbadhu karudhi’ and would seek his protection. He would then be in a delicate situation. And that is why he hid himself behind the tree, thus denying you the opportunity!
‘What could he do, if you, unable to fight with him, fell at his feet, seeking his protection? He would then be not in a position to stick to his words given earlier to Sugriva!’ Apart from being convincing, it takes out the slur on the character of Rama that is otherwise caused. Vali is convinced by this explanation of Lakshmana.
Lakshmana’s role gains much weight and importance as the story advances.

On the loyalty of Sugriva

It is only natural that people see the world from their personal stand point and Lakshmana, at least when he sees the tussle between Sugriva and Vali, is no different…

The noteworthy point about Lakshmana’s love for Rama is that he remains unruffled in the face of criticism and even Rama is not so very kind in his response at some points of time. We have made a mention of one such incident in passing when we were discussing the Vali episode. (See: Strange pairs of brothers)

It is only natural that people see the world from their personal stand point and Lakshmana, at least when he sees the tussle between Sugriva and Vali, is no different. Being a very affectionate, loyal and respectful brother himself, he is not able to digest the fact that a younger brother could turn hostile against his elder brother, whatever be the provocation. If Lakshmana was placed in the situation of Sugriva, there is no doubt that he would have accepted anything and everything. But it was Rama who was his brother and he had not experienced what being bullied by an elder brother for no reason is.

And strangely, he gets a feeling that Sugriva may not be the right choice for an ally. It is a matter affecting the welfare of his brother, you see! He feels that they cannot take chances with a person who is not hesitant to bring the very ‘yama’ in the form of Rama, to kill his brother. What disturbs Lakshmana most is the thought that a brother could go against his brother, collude with somebody else and arrange to kill him. As we said above, Lakshmana was fortunate in having Rama as his brother and he did not have any opportunity of knowing what it is like to go through the rough at the hands of a brother.

‘aatraadhu pinnum pagarvan.’ (Seeing Vali and Sugriva locked in a bout of wrestling) Lakshmana could not contain himself any more and he spoke thus to Rama. ‘arathaaRu azhungath thEtraadhu seyvaarigaLaith thErudhal sevvidhu andraal.’ It is not wise to choose a person who swerves from the path of Dharma and behaves in an un-trustworthy manner. ‘maatran enath tham munaik kolliya vandhu nindraan.’ He (Sugriva) acts as if he is an enemy of his brother and has arranged (with us) for killing him. ‘vEtraargaL ivan thanjam en vIra?’ What would he not do to total strangers like us? Have we done the right thing? Are we in the right hands? Would we be able to trust this brother-killer?

Now, this is a situation when the speaker has to exercise caution of the utmost kind. Lakshmana, though not explicitly did so, and does not even intend to do so, inadvertently makes it possible to read his statement to call attention to his own loyalty. Rama himself has acknowledged what Lakshmana means to him, as we have seen in several of our recent postings. Anybody else in the position of Rama would have answered, ‘There are not many brothers like you, Lakshmana. It is not easy to be blessed with a brother like you.’

But it is Rama who is answering this question. There is no room for sentiments now. His answer is very sincere and is seemingly very polite and gentle. It has however all the potential of crumbling the heart of the listener in such circumstances. Let us remember that it was Lakshmana who was there and let us see how he remains calm and collected.

Hari Krishnan