15:26, 30 ஜனவரி 2010 இல் நிலவும் திருத்தம்

Look at me!

‘Look at me Lakshmana. I am pregnant and it is your duty to stand witness to my character…’

The joy that was overflowing from Sita at that moment, her playful mood and her joke on Lakshmana’s tears, misunderstanding them to be the result of his pain of separation from Rama intensified the feelings of Lakshmana. Tears welled up in his eyes once again. “My heart is pierced by a mighty dart as I have been entrusted to carry this task (so cruel) and (made) worthy of censure (by people). A death like torture or even death would have been preferred by me. But I should not have been employed in such a task deserving popular condemnation.” (Valmiki Ramayana, Uttara Kanda, Canto XLVII, Sloka 4, 5)

‘I would rather prefer to be tortured to death instead of performing this duty. This task is crueler than that and I would be censured by people for what I am going to do now.’ These words saturated in the bleeding heart of Lakshmana abundantly portray the feelings running a riot in his heart and how he would have fought against this decision of Rama, had he not been bound by Rama by an order that was delivered to him with a swearing on his own feet. “Any resistance on your part will cause me extreme displeasure. I swear to you by my feet and also my life that whosoever speaks out to pacify me in any manner while I speak, shall always be inimical to me as he will shatter all that I desire,” was how Rama ordered him. Lakshmana was bound by a terrifying oath and could not open his mouth. He had no choice but to carry out the order of his brother.

“O daughter of Janaka (Sita) hearing the most painful ill-report circulating among the citizens and countrymen, in the presence of the courtiers, Sri Rama struck with grief, conveying to me (the report) entered the inner apartment. The shameful words that pierced the heart of the king in anger are not indeed to be uttered (before) you and hence I refrain from uttering them. You have been forsaken by the King afraid of the ill-report circulating among the citizens, although you were proved to be free from blemishes (by the gods) even in my presence…” (Ibid, Sloka 11-13)

Shocked by what she heard, Sita who wanted to spend a few days in the jungle realised that the rest of her life is going to be spent there, away from Rama. That is followed by a long lament of Sita, full of strong logic and utter helplessness. But let us not go into it now. After realising what has befallen her lot and after sending home her message through Lakshmana, Sita placed her request before him. A request that would melt any heart.

‘iLayOi naan rudhuvaagi eeriraNdu thingaL uLa.’ Lakshmana, I am pregnant and this is the fourth month of my pregnancy. ‘vaLai aazhi ulagaththai vaai mUda mudiyaadhu.’ It is not possible (for anyone) to stop the way people would interpret this and speak ill of me (when they connect this with my censure and being left in the jungle and my delivering a child in the deep jungle when Rama is not by my side). ‘viLaivu Edhaai mudiyumO endrariyEn.’ I do not know what this would lead to. ‘en mEnidhanai, uLayaadha sindhayinaai, utru nOkku.’ Look at me Lakshmana. You have not seen me till now. Look at me now. I am pregnant and it is your duty to stand witness to my character when the world speaks ill of me tomorrow.

Can there be a pain sharper than this? Can anyone undergo a suffering worse than this? Right Hon’ble Srinivasa Sastriyar, when delivering this portion of his lecture amidst scholars in the Sanskrit College, Madras, was ‘visibly moved’ says the footnote in the book. In other words, he wept. Who would not? And for Lakshmana, it was not an easy task to comply with her request.

“Sufferings which have no tongue"

That Lakshmana had never raised his eyes and looked at Sita in her face is beautifully brought out in an earlier scene. Sugriva brought the ornaments that Sita had bundled and thrown down at them when she was carried away by Ravana. When the ornaments were brought to him, Rama was moved to tears with memories of his endeared wife and the suffering of her separation overwhelming him. He pressed those jewels and the piece of sari that Sita was wearing that was used for wrapping them, to his bosom and wept bitterly over them. He then called the attention of Lakshmana.
"Perceiving Lakshmana (son of Sumitra) at his side, Sri Rama for his part duly began to wail piteously (as follows), the stream of his tears remaining unbroken: 'Behold, O Lakshmana, this wrapper as well as the jewels consciously dropped on the ground from her person by Sita (a princess of the Videha territory) while being borne away as (is evident from the fact that) it looks (just) the same in appearance." (Valmiki Ramayana, Kishkindha Kanda, Canto VI, Sloka 19-21)
Lakshmana could not recognise all of them. Looking at them for some time, he replied, "Neither do I recognise the armlets nor do I know the earrings. I only recognise the anklets due to my bowing at her feet everyday." (Ibid, Sloka 22/23)
'I don't know. I have not seen these ornaments on her for I have never looked at her. But I for sure can vouch that these anklets are hers, for I have seen them on her feet.' But Kamban has skipped this scene in his work. The reason why he did so would take us to the realms of literary polemics, which I would prefer to refrain from especially now, when we are discussing this scene. Read in this context, the request of Sita to look at her should have been a heart-rending experience for Lakshmana to listen to. 'I have not looked at you when Rama was with you. How am I to do so now!' he wailed. Valmiki says:
"The dejected Lakshmana on (hearing) Sita having said so paid homage to the earth by his head and failed to speak, and going around her loudly crying, contemplated for a moment (and with great effort) addressed her thus: 'O auspicious one, O faultless one, your body is not seen by me, as your feet alone were the object of my vision till now. Oh how shall I behold you separated from Rama (dwelling) in this forest?" (Ibid, Sloka 20/21)
So saying Lakshmana ascended the boat, crossed the river, weeping all the way back to his chariot, leaving her there - in the words of Valmiki - "as if she was an orphan" (Sloka 24). OttakUththar captures the scene beautifully in this verse.
'varu thuyaram thanai adakki,' Lakshmana suppressed his sorrow 'mangai malar adi paNindhu,' paid his obeisance at the feet of Sita, 'karudhi vinai ara ulagOr sendru aadum gangai enum peru nadhiyaik kadandhu,' crossed the mighty river known as Ganges to which people go to (to have a holy dip) to wash off their sins 'avaLaip pin paarthup pin paarthu,' turning back and looking at her at every other step 'porumiya vem thuyar iLayOn pOyinan nan nagar nOkki,' Lakshmana went back to the city, weeping bitterly.
I shall end this posting with the beautiful last paragraph of the speech of Rt. Hon'ble Srinivasa Sastriyar.
"There I will leave this distressful scene - with this thought, ladies and gentlemen. To suffer greatly - that is the privilege and portion of the great and good of the earth. Theirs are the sufferings which have no tongue. What in comparison to them are the sufferings of meaner mortals like us who rail at the gods and beat our breasts at the stroke of ill luck?"

Children of Lakshmana

Though not much is known about Lakshmana’s personal life we come to know that Lakshmana had two sons…

The Uttara Kanda then moves on with the incomparable leadership of Rama, the value based kingdom that Rama-rajya was, the exploits of Bharata and Satrughna in quelling enemies and expanding the kingdom, birth of Lava and Kusa et al, where we do not see much of Lakshmana who keeps playing his role silently always remaining by the side of Rama, whereas the other brothers move away from him to establish their own kingdoms, at his behest.

Though not much is known about Lakshmana’s personal side – his wedded life with Urmila, who was born to Janaka after Sita was brought to his palace from Mother Earth – we, at a much later canto, almost at the end of the epic, come to know that Lakshmana had two sons, the eldest known as Angada and the second one, Chandraketu. The names are mentioned by Rama when he expresses his desire to install the children of Lakshmana when Bharata returns to Ayodhya defeating Gandharvas. Bharata comes to Rama after installing his sons Taksa as the king of Taksasila and Puskala as the king of Puskalavata.

Expressing his joy and happiness on hearing Bharata, Rama mentions that the children of Lakshmana should be coronated too. ‘Find out a suitable land,’ he instructs Bharata to install the children of Lakshmana as kings. Lakshmana spent fourteen years of his life in the forest with me, holding the bow and guarding us all the time, without a wink of sleep. He was the slayer of Indrajit, the very right arm of Ravana. I wish that his children are given their due place.’

‘gandha migu narum theriyal kanai kazhal’ Adorned with garlands of fragrant flowers and anklets worn by warriors ‘angadhanum igal chandira kEthuvum ena,’ Angada and Chandraketu ‘thani aaNmai indhiranai amar tholaiththOn igal tholaiththa ilakkuvan than maindhar,’ are the children of Lakshmana who slayed Indrajit ‘avar iruvarukkum maNi magudam punai endraan’ make these two kings of suitable lands, said Rama.

Rama is very specific about the lands that are to be identified, to be ruled by Angada and Chandraketu. “O son of Sumitra (Lakshmana), your these two sons are knower Dharma (Law and righteousness) – (named) Angada and Chandraketu, possessed of firm fortitude (for the protection) of their kingdoms. I shall consecrate these two, find out a suitable region, that is enjoyable and where the two archers may remain happily without being obstructed. O gracious one, find out that place, where the kings are not tormented and the hermitages are well-protected and we may not be at fault (later).” (Valmiki Ramayana, Uttara Kanda, Canto CII, Sloka 2-4)

At these words, Bharata suggests that the region Karupatha is won and given to Angada for being ruled by him and Chandraketu be made the king of the region known as Chandrakanta. At the behest of Rama, Lakshmana goes with a detachment of the army of Ayodhya, along with his sons and establishes their kingdoms there. “Having consecrated and sent Angada to the western region and Chandraketu northwards (both) firm in mind (they were pleased). Lakshmana, the son of Sumitra too, followed Angada and Bharata on his part followed Chandraketu as rear guard.” (Ibid, Sloka 11, 12)

After establishing the kingdom, Lakshmana stayed one full year with his son Angada, guided him and returned to Ayodhya. And that was the only one year in his entire life that he was away from Rama!

Visited by death

The second occasion on which Lakshmana had to violate the order of Rama comes at the very end of the epic…

With this, we reach the last portion of our study of Lakshmana. We have mentioned earlier that it was only on two occasions did Lakshmana fail to carry out the order of Rama. The first one was at the forest when Sita put him under pressure and he moved away from her in search of Rama. The second occasion on which Lakshmana had to violate the order of Rama comes at the very end of the epic.

Rama ruled the kingdom for a long time and was, as we all know, the very embodiment of virtuosity that earned the celebrated name ‘Rama rajya’. Unlike the other incarnations, Rama was not supposed to retain the faintest trace of the consciousness of who He actually is. He was supposed to think and live as a simple and plain human being, undergoing all the sufferings, displaying all common human frailties and yet rising above all of them.

That was essentially due to the nature of the boon given to Ravana, for Brahma – whose grandson he was – had granted him immunity against all. Since Ravana considered humans as weaklings, he did not care to ask for immunity against these puny creatures, as also monkeys. Therefore, it was essential for the Lord to walk the earth as a simple human being, live and lead a life of a human being in all respects, in thought, word and deed. The consciousness or realisation of who He actually is might have had adverse effect in the killing of Ravana.

And that was why Garuda when he arrives on the scene when Indrajit had let the Naga astra loose, in order to free them from the clutches of the serpents does not reveal him the secret of his birth, when Rama wants to know who Garuda was and why he came to help them. In his devotion to his Master, Garuda says, ‘pEr aayirangaL udayaai’ You have a thousand names. ‘pirandha poruL thOrum nitri piriyaai.’ You reside in all the beings that are born as their core and you never leave them. ‘aaraayin,’ if one goes deep into the question, ‘Edhum ilai aadhi,’ you do not have a beginning ‘aar iv adhirEga maayai aRivaar?’ (And you are asking me as to who I am!) Who can understand your design and your drama? I will come back at the appropriate time when you finish off Ravana. Until then, be not curious about who am I and who you are.

But it was now time for Him to be reminded of who He was and unless He was reminded of this fact, as far as Rama avatar is concerned, he had no way of knowing the Truth. Therefore Brahma decided that the Truth should be revealed to Rama through an emissary. At his behest, Yama assumed the form of an ascetic and approached Rama. The ascetic sends word to Rama through the royal gatekeeper that he had an important message for him. Rama welcomed the sage with all respects and asked for the message he had, and from whom was it. And the messenger of Brahma, Yama, laid down a condition before the message was conveyed.

“Impelled by Sri Rama, the lion among kings, the ascetic said: (My message) is to be conveyed (only) between two of us (secretly) if you keep the common interest in mind. If you pay heed to the words of the chief of the ascetics, the intruder who sees us or hears our talk must be sentenced to death.” (Valmiki Ramayana, Uttara Kanda, Canto CIII, Sloka 12 and 13)

Here is trouble

‘I have come to see Rama and let me see him right now,’ said Durvasa. Lakshmana was placed in a very delicate situation. He could not let this man in!

‘I cannot give out the message in public. We should have a closed-door meeting for me to give the message out to you. And it should be ensured that none either sees or hears us during our discussion. Anyone who violates this condition and enters our chamber when we are in discussion must be sentenced to death.’

There was only one that Rama could depend on, on such occasions. He called Lakshmana and ordered him, “Go and sand at the door; O one of long arms and dismiss the door-attendant. He shall indeed be killed who sees or hears the words spoken between two of us.” (Ibid, Sloka 14 and 15)

‘Dismiss the door attendant Lakshmana, and you take charge. Ensure that none enters the room when we discuss. I will put the person who violates this order to death.’ ‘enayavar aayinum eydhuraa vagai kanai maNi vaayilaik kaaththiyaal endraan.’ Let none enter this chamber, whatever his stature be or whoever he is. You stand guard at the doors. So saying Rama went into his private chambers with Yama who had come in the form of an ascetic and the door was bolted with Lakshmana standing out the closed chamber.

Yama then gave out the long message of Brahma detailing how the Lord created the universe by his Maya and how, at the request of celestials and human beings on earth, he consented to come down to the earth as Rama, with the mission of slaying Ravana, to protect them from his clutches. “You were thus a mind-born son (to Dasaratha). The span of your stay on earth as human being is complete and now it is time for you to come back to us. If, O one you desire again to serve men, then dwell as you wish, may welfare be with Thee, thus Brahma said. If, however, O descendant of Raghu, there is the desire in you to protect the gods, then let the gods have Vishnu as their Lord.” (Valmiki Ramayana, Uttara Kanda, Canto CIV, Sloka 13-15)

When this conversation was taking place, was it due to fate or was it due to the desire of the Divine Lord, sage Durvasa, known for his impatience and bad temper arrived on the scene, with a demand to meet Rama that very moment. Durvasa, it appears, always walked around with the word ‘curse’ too ready to fall from his mouth any moment. He saw Lakshmana standing guard at the doors. ‘I have come to see Rama and let me see him right now.’ Lakshmana was placed in a very delicate situation. He could not let this man in!

“Lakshmana the killer of the enemy heroes, on hearing the words of ascetic, spoke after having saluted the noble one (Durvasa). ‘Sir, what has to be done (for you) for what purpose you have come? What should I do? The descendant of Raghu is (now) indeed busy, O Brahmana, wait for a moment,” said Lakshmana. (Ibid, Canto CV, Sloka 3, 4) ‘pazha marayOi!’ O practitioner of the timeless Veda! ‘kurayaamal yaan uraiththapadi mudippen,’ I will carry out your words and fulfil them, complete in all respects, without the least little room for complaint. ‘iyambudhi’ order me ‘endru irainjinaan,’ Lakshmana begged him thus.

But the impatience of the sage showed on his face. He was angry already. He considered it an insult, to have been stopped at the doorsteps of Rama by his younger brother. ‘I am asking him to inform Rama that I have come here. This fellow does not show the respect that is due to me. He offers to do what I want him to do, instead. He treats me with scant respect. Now, I am not going to leave it as lightly as that.’

Lakshmana could have run the risk of facing the curse of Durvasa, the son of Atri Maharishi – a sage known for his endless patience – if he were to curse him and him alone. But the sage threatened him with a curse severer than that.

All for a meal!

If Lakshmana lets Durvasa in, he would be violating the order of Rama and would face death sentence. If he does not, here is the impatient and excitable sage…

This is what we call as dharma sankatam – the most misunderstood phrase. It is similar to what is known as dilemma in English. There would be not more than two courses left for a person to follow. Choose course number one and you will be in a situation where you will not be able to proceed without doing a thing that is undesirable. The other course would present an almost similar situation but only that the degree of the undesirable thing to be performed would vary.

Lakshmana was in a similar situation now. If he lets Durvasa in, he would be violating the order of Rama and would face death sentence. If he does not, here is the impatient and excitable sage who is known for his quick and unfailing curses, who is already on the verge of losing his temper and is threatening to curse. Now the only choice left before Lakshmana is to choose between the lesser evil of the two

“Inform (about me) at this (very) moment to Sri Rama, O son of Sumitra. If you do not do so, I shall curse this city, you, this territory, Bharata and also Rama and even this city progeny. I am indeed unable to contain my anger inside me any more.” (Valmiki Ramayana, Uttara Kanda, Canto CV, Sloka 6 and 7) ‘My curse would be on all of you, your city, its progeny and on Rama.’ Lakshmana, though concerned about the common good, was more concerned about the welfare of Rama. Says OttakUththar:

‘vaNNa naan marai maa muni kUralum,’ As the sage who was well-versed in the Holy Books uttered these words, ‘thuN en nenjinan aagi,’ Lakshmana was shocked. ‘thuNivudan eNNi’ He thought perceptively, ‘innadhu iraamarkkum aagum endru,’ and understood that this curse of Durvasa would be on Rama also and ‘aNNal vElavan anji nadunginaan,’ Lakshmana was fraught with fear.

‘Let me violate the order of Rama. That is the better one of the two alternatives which are open to me,’ he thought. ‘If I violate the order of Rama, I would face death sentence. If I do not listen to what this sage orders, the entire city would face his wrath and most
importantly, Rama would also be affected. Better let me die.’ Lakshmana made his mind up and opened the door of the chamber in which Rama was conversing with Yama. But by that time the message that Yama had come to convey was over. Lakshmana informed Rama of the arrival of sage Durvasa.

Rama quickly finished his business with Yama and sent him back and came out to receive Durvasa. The sage had come for having his meal in the palace of Ayodhya that day and nothing more than that! He used to visit the palace of Ayodhya once in every thousand years to have a meal, along with his disciples. ‘mundhayOr murayE mudi sUdiya andha naaL thouttu,’ I have been doing so from the days of your ancestors. ‘Oraayiram aaNdirkku vandhu Or naaL un vayin ayindru,’ I come once in every thousand years to have a meal in your house. ‘indha naaL andha naaL.’ This is that day. Today is the date due for me having a meal here.

This is one of those strange and inexplicable moments. Durvasa need not have made such fuss for such a small thing. Lakshmana could have appeased his hunger, with all respects, as did Rama. But that didn’t matter to Durvasa. For him it was a matter of protocol and not a mere question of eating at the royal house. But he was not aware of the price that the royal house was going to pay for what he demanded.

Of milk pudding and death sentence…

Rama immediately arranged for his food and Durvasa was satisfied. He was in fact delighted at the food. He called the cook, says the Poet. 'thaaludai arusuvai thazhaippa' You have given me the best of all the six tasteful delights of the palate. 'sarkkaraip paaludai adisilin payindra paanmayin,' And that too, the paal payasam - milk payasa - that you had prepared was excellent. 'naaliru dhisayilum naan kaNdilen,' I have not had such delicious payasa anywhere in the world, in all the eight directions,' he praised the cook.

Though the praise sounds out of place here, read it with the situation. It deepens the pathos. It shows the excellent culture that the household practised. It clearly establishes the fact that the royal household has not shown even a trace of the emotions that were gripping their hearts, to the guest. Rama was already passing through agony of the extreme kind in his heart. He had just been visited by Yama and was announced that he has to make up his mind about returning. And now, his pain had reached its peak for now he has to lose the most wonderful of all brothers that the world has ever seen, for Rama does not go back on his words.

Lakshmana was not afraid of death. But one can understand the pain that was overflowing in his heart, though he was not showing even a trace of it on his face. Moving away from Rama forever could not have been that easy for him. He loved his brother after all. He was in fact Lakshmana's very purpose of existence.

Imagine! With such kind of pain at heart, the brothers were able to put up an exterior that was just as natural as ever and satiated this quick-fire of a Brahmin. And this man is calling the cook and praising the paal payasam that he had, quite unaware of the complexities that he had created. One is not but able to stand in amazement by the finesse with which the Poet has employed black humour to bring out the best qualities ingrained in the family.

After the sage had left, Rama could not control himself any more. "…Rama remembering the utterances of Kala became sad. Thinking of a terrible sorrow to be ensured from the separation of a brother like Lakshmana, Rama was tormented to the extreme. With his down cast face and a miserable heart he could not speak a thing. Considering pros and cons of the utterances of Kala, Rama came to the conclusion that nothing will remain, he kept silent." (Valmiki Ramayana, Uttara Kanda, Canto CV, Sloka 15 {Part} - 18)

If Lakshmana is put to death, how Rama would survive? And if Rama submits himself to his end on this earth, how are the citizens of Ayodhya going to react to it? He therefore "came to the conclusion that nothing will remain."

But Lakshmana was very clear in his mind. For him, the words of Rama should not fail. That is most important. Lakshmana held the truth of Rama's words above his life. This is the result of past deeds my brother.' "Give me death award O gracious one, and confidently keep your promise, O scion of Kakutstha, those men who do not keep their promises go to Hell. O King, descendant of Raghu, kill me without hesitation if you have love for and are favourable to me, and promote righteousness.

The reader will recall what we had mentioned in the second of our instalments of our study of Lakshmana. "But the fact remains that Rama would, when it comes to choosing between Sita and Lakshmana would prefer the latter and when it comes to choosing between Lakshmana and Satya, would stick to the latter only."

Actually, that was what Rama told Janaki when she protested against his decision to wipe out Asuras from the face of the earth and the promise that he had made to the sages, at the commencement of their exile. "And having made a promise, I dare not as long as I am alive falsify the word given to the sages. For truth is always dear to me. I can even give up my life, or you together with Lakshmana, but not my plighted word given…" (Valmiki Ramayana, Aranya Kanda, Canto X, Sloka 18, 19)

'I may relinquish my life, Sita or Lakshmana. But not my word.' He relinquished Sita. Now Lakshmana begs for the penalty of death, to uphold the word of Rama.

“I leave you”

Rama consented. But these two words are not sufficient to express the feelings that sundered him that day. “I leave you, O son of Sumitra…

The situation is really grim with Rama pulled in opposite directions and tears welling up in his eyes, unable to pronounce the word ‘go’ to Lakshmana. It is Lakshmana who insists on his being allowed to embrace death in order to establish the Satya of Rama’s words. Yama who had visited to convey the message of Brahma had insisted that whoever intrudes during the time of their private conversation should be put to death and Rama had given his word for it. He had instructed Lakshmana to that effect. He was very specific about this when he ordered Lakshmana to stand guard outside the chamber. ‘Rama cannot and should not go back on his words. He has never done so and he should not do so now for my sake,’ is the only thought that runs through Lakshmana’s mind.

‘karung kuzhal kEkayan magatkkuk kaavalan varam koduththu,’ Our father Dasaratha granted two boons to Kaikeyi, ‘than uyir maralikku Endha pin,’ and established the truth of this promise with his very own life. You were very particular that his word should not be falsified and you accepted the exile. ‘irangal nee en vayin.’ Do not allow yourself to be swept off by the love, affection and sympathy that you have for me.

‘Send me off to death. ‘ennai nee maralikku arul ena isai varangaL thannayE arul.’ You have given your word to Yama. And according to those words, I should be sent away to him (Yama). It is now right and proper for you to grant your boon by allowing me to do what your words assured.

‘Know it to be the end of all,’ Vasistha interfered. ‘I was with your father when sage Durvasa visited earlier and predicted that he would be blessed with four sons and he foretold ‘oruvan thannadhu aar uyiur piriyum kaalai,’ when one dies, ‘maru aru mUvarum madiguvar,’ all the three others would also give their lives up. ‘It is therefore proper for you to listen to Lakshmana.’

Rama consented. But these two words are not sufficient to express the feelings that sundered him that day. “I leave you, O son of Sumitra (Lakshmana), may not the cause of righteousness suffer, desertion or slaying – both are the same to the pious ones,” he told Lakshmana and though with great pain, accepted to what Lakshmana had proposed.

Lakshmana fell at the feet of his brother – his Lord in fact, for that was how Lakshmana had held him throughout his sojourn on this earth – and took leave of him. He reached the banks of River Sarayu, had his final dip in the river even as Rama, Bharata, Satrughna and the citizens of Ayodhya were watching on and wailing their hearts out. He reached the bank of the river after the holy dip and sat in Yoga, controlling his breath and all his senses.

Indra, says the epic, who was so very happy with Lakshmana for having slayed the worst of his pursuers, Indrajit, came with his chariot to the banks of Sarayu and took him to Heavens. Lakshmana ascended the heavens with the mortal frame with which he walked the earth. And the Sesh Naag was waiting for the arrival of his Lord back in the Ocean of Milk.

The supernatural elements apart, the character of Lakshmana stands out in many respects. Time for a short summing up and moving on to Ravana.

Unparalleled

What are the chief points of his character? He has a dog’s qualities, a slave’s virtues. As a watchful guard, if there is a stranger or even a friend in apparent enmity, he barks…

Where can one find the equal of Lakshmana? Both our epics speak of strong brotherly affection. Though Mahabaratha is seen as a story of rivalry between brothers, it has to be remembered that among Pandavas there was no difference of opinion even if the eldest of them offered the younger ones as stake in a game of dice and enslaved them. And similarly, on the Kaurava side, there was absolute unity among the hundred brothers. Brothers like Vikarna did not agree with what Duryodhana did; but nonetheless they stood by Duryodhana when the war started, just for the sake of brotherliness, if not for Dharma.

Arjuna and Bhima come very close to Lakshmana in their devotion to their brother; but cannot equal him. Kumbakarna and Dussasana are closest in terms of loyalty and devotion to their brothers. But Lakshmana belongs to a totally different cadre, where he is all alone and there is not a single brother who can equal him, sieve as hard as one may in all the known and established literature the world over. In fact, enmity between brothers has been the main theme that most of the religious or non-religious texts in the world speak about. Take the story of Kane and Abel, the very first brothers of the world of the Old Testament, for instance.

Though Sri Rama teases Lakshmana on several occasions, holding Bharata as the ‘best among brothers’ (See: Who can equal Bharata?) his heart was always around Lakshmana. The war scenes when Lakshmana was in near stupor condition more than once, would adduce ample proof, if proof were needed. It was Lakshmana who advised Rama to perform the ‘Aswamedha Yaga’ instead of ‘Rajasuya.’ ‘andriyum arasarkk ellam aavi nee.’ You are the very soul of all kings. ‘avargaLOdu kandri nee porudhu nindru,’ (it is not at all fair on your part to) go on war against them all and ‘kaavalar thangaL vaari indru nee iraja sUayam seyvadhil,’ take their wealth by force from them to perform Rajasuya. ‘iraiva! Saala nandru ayamedham.’ It is far better my Lord to perform the Aswamedha Yaga.

And now, when Lakshmana ended his sojourn on this earth, Rama could no longer bear his bereavement and it was Lakshmana’s departure that prompted other brothers to do so. After installing Kusa and Lava in throne, Rama, Bharata and Satrughna followed their way to their heavenly abode.

To recall the words of Right Hon’ble Srinivasa Sastriyar, “Lakshmana was as you know characterised as the very embodiment of the principle of ‘kainkarya’; his ‘Lakshmi’ was ‘kainkarya-lakshmi’ or service was the badge or distinguishing ‘lakshana’ or mark of Lakshmana. What are the chief points of his character? He has a dog’s qualities, a slave’s virtues. As a watchful guard, if there is a stranger or even a friend in apparent enmity, he barks; he suspects; but as a faithful slave, will suspect. This is kainkarya in the extreme sense, utter devotion and nothing else. You see these characteristics in him displayed throughout… His efficiency in work is attested by Rama as well as by Sita. Reticence is a marked quality of such a character. He lets Sugriva speak for him in the council of war about Vibishana; at Sita’s ordeal by fire he never raises his voice. Angry and violent he can be, but at bottom his is a simple and unsophisticated nature. You see him quick to repent, generous, nay magnanimous, in owning to his fault. Shy of women, he has a high respect for the sex. Simple as he is then, you will allow that Lakshmana possesses many lovable qualities, all springing from his uttermost devotion to Rama.”

Observe the last sentence. All his lovable qualities spring from his utter devotion to Rama. His life was entwined to Rama right from childhood and it was for the sake of his loved brother’s words that he gave up his life.

And here we stop our study of Lakshmana. Though we have devoted 110 instalments on Lakshmana, I cannot say that the study is complete. With each fresh reading, the book offers a new shade, throws a new light and presents the characters – be it Lakshmana, Rama, Sita or even Ravana – in a newer and newer dimension. That is in fact the reason for the epic holding his grip over millions for thousands of years.

Let us now move on to the second main character of the epic, Ravana.

Hari Krishnan