For the sake of Love – Part I

‘You would be happy. Bharata would be happy. Kausalya, Sumitra and Kaikeyi would be happy.

The words of Lakshmana did not have any effect on Janaki. This was something very special for her and she was not in a mood even to think of the prospect of any reason whatsoever that may preclude Rama from going for it. She wanted the deer so badly. As we mentioned earlier, she was the child, the delightful child that she was on that day. The possibility of a denial increased her passion. She was afraid that Rama ‘might listen’ to Lakshmana. As we have seen, she loved birds and animals. This deer had instantly become her dream animal, a pet that she yearned to keep with her in the hermitage and take along with them to the palace, when they returned to Ayodhya.

She interrupted Lakshmana and spoke with a bright smile. ‘Herds and herds of deer of various species like Camaras and Sramaras have wandered across our hermitage. It is not only deer, monkeys and other animals have roamed about in the jungle, around our hermitage. Nothing has charmed my heart like this particular deer. "Diversely coloured, amazingly limbed, and dappled with gemlike dapples it is [moving] before me, nonchalantly... and it is glistening and enlivening up the forest like the moon...” (Valmiki Ramayana, Aranya Kanda, Canto XLIII, Sloka 14)

‘It captivates my heart, it has stolen my heart,’ she says. hRidayam harati iva me. It has robbed my heart away. ‘I would be very happy if you can catch it alive and if you can bring it here for me. It would be my pet not only here in the hermitage. “When we have concluded the term of our exile and are installed on the throne again, this deer will serve as an adornment to our gynaecium.” (Ibid, Sloka 17) It would be my playmate here in the hermitage and also in Ayodhya. I would take it with me when we return to our palace. It would be an ornament in our gynaecium. It is not that the joy would then be limited to me. Just think of the joy that this wonderful deer would give to everyone there. “This weird and excellent deer will cause wonder, my lord, to Prince Bharata, to yourself, to my mothers-in-law as well as to myself.” (Ibid, Sloka 18)

‘You would be happy. Bharata would be happy. Kausalya, Sumitra and Kaikeyi would be happy. And, finally, I would also be happy. This animal would bring happiness to all of us. Won’t you fetch it for me? I would be very happy if you can catch it alive. But I know that it would be a difficult task. This deer runs faster than any other in the herd. If it is not possible to bring it alive, I would be satisfied with its skin. “If (on the other hand) the jewel among the deer does not allow itself to be captured by you alive, its skin itself will afford delight, O tiger among men! When this animal has been killed by you, I long to sit with you on its golden skin spread on a mat of young grass.” (Ibid, Sloka 19 and 20)

‘Pardon me, my darling,’ she says. kaamavRittam idam raudram striiNaam asadRisham matam’ “This sort of unruly self-seeking is an unbefitting custom to women.” I know that it is unbecoming of a woman to pester her husband for little things.’ But the wonderful animal, by its beauty has won my heart. vapuSaa tu asya sattvasya vismayo janito mama. It has, by its beautiful body, induced astonishment in me.

Sita pleaded with him. She pleaded like a child. She was overwhelmed by joy and desire. But it is not right that she pushed Rama into capturing the animal. She pleaded. She asked for it again and again. But she did not apply pressure on him or did not leave him the choice of denying her request. Once again, it is sad and unfortunate that her act has been misinterpreted to mean that Rama was left with no choice but to follow the deer. There is no evidence in the text, in either Valmiki Ramayana or Kamba Ramayana to justify such an interpretation.

For the sake of Love – Part II

But even before Rama speaks to Lakshmana in this manner, Valmiki makes another thing abundantly clear. That is the second reason why Rama decided…

Two things impelled Rama that day to go in pursuit of the golden deer. Number one: It was the desire of his beloved that she yearned to have this very special deer as her pet. If it was not possible to catch it alive, she had expressed her desire to have its skin at least. ‘I would like to use the skin as a mat for us to sit on,’ she says.

Recall her words once again: ‘shaSpa bRisyaam viniitaayaam icChaami aham upaasitum’ With the golden skin spread on Kusa grass, I desire to sit on it, by your side. It is not a mere desire to sit on the golden skin. It is the desire to ‘sit on it, by your side.’ ‘I want you to enjoy the best of things and would want to share that enjoyment with you. I want you to be seated on this splendid skin spread on tender grass and be seated by your side.’ Her words are suffused with love and it is love that drips out of every single word that she utters. Is there a husband who would turn such a request down? Would he have the heart to deny that pleasure to her, she who has borne all the difficulties of life in forest for his sake, so very willingly, lovingly and joyfully?

And that is why Rama turns towards Lakshmana, who has so very precisely judged that this is nothing but trickery; an illusory trick played by Märïca, and tells him thus. ‘pashya lakSmaNa vaidehyaaH spRihaam ullasitaam imaam’ Look at the way in which Vaidehi is delighted and enthused, O Lakshmana. (Valmiki Ramayana, Aranya Kanda, Canto 43, Sloka 25) She is delighted at the deer. That obviously means, ‘I have no heart to deny her this simple pleasure, even if what you say is right; even if I give credence to what you say; even if this is a trickery played by Märïca. She is delighted and that is reason enough for me to fulfil her desire.’

But even before Rama speaks to Lakshmana in this manner, Valmiki makes another thing excessively clear. That is the second reason why Rama decided to go behind the golden deer. ‘babhuuva raaghavasya api mano vismayam aagatam’ says Valmiki. (Ibid, Sloka 23) Even Raghava was awe-struck by the golden deer. Even his mind was filled with curiosity. It was heightened by the way his beloved Janaki pleaded with him. He was impelled by love, his limitless love for Janaki and a desire to fulfil her simple request. And added to it, he was himself filled with awe and curiosity by the beauty of the deer.

‘It is not surprising that she has fallen in love with it, Lakshmana,’ he says. “Behold the tongue, burning like a flame, shooting forth from its mouth when it yawns, like a flash of lightning darting from a cloud. With its mouth resembling a cup made of sapphire and its belly shining as a conch-shell or pearls, whose mind will that deer, which baffles description, not lure? Whose mind will not be struck with wonder to behold this celestial beauty shedding a golden lustre and freckled with numerous jewel-like spots?” (Ibid, Sloka 28 – 30)

‘You may tend to think – because of your notion that it is Märïca who has come in this form – that she desires for something that is unusual, something that is dangerous and something that is too risky to pursue. But think for a while and tell me, who would not be charmed by such a wonderful creature?’

Rama makes it explicit, most obvious in more than abundantly clear terms, that he is one of those who are charmed by the deer. ‘Even if it is accepted that what you perceive is true, Lakshmana, I have a reason to go behind it,’ he says.

Dhevar seydha baakiyam…

Sita is impatient and is unable to contain herself any further. Kamban brings her mood out beautifully in just two lines.

Kamban’s Rama is in a similar state of mind. When Lakshmana points out that such a weird animal cannot be real and that it is a deceptive trick played by Märïca, ‘It need not be so,’ says Rama. ‘nillaa ulagin nilai nErmayinaal vallaarum arindhilar,’ he says. It is not possible even for the experts to understand the nature of things around in this ever-changing world. ‘man uyirdhaam pal aayira kOdi parandhuLavaal.’ Millions and millions are the varieties of life form on the earth. ‘illaadhana illai iLam kumara!’ There is nothing that one can declare authoritatively that ‘this is unnatural’ and ‘cannot exist for real.’

‘Who is there that has seen and understood all the countless varieties of living beings on earth? Who can say with authority that this is a real animal and that one is a deception? How can it be said with certainty that such a deer cannot exist? Have you not heard that sons of sage Bharadwaja were born in the form of golden swans?’

The discussions between Rama and Lakshmana on the golden deer are quite interesting and it is one of those rare instances when Rama’s vision is coloured by passion when Lakshmana retains his sharp intellect. Usually it is the other way about. Lakshmana would be too quick to lose his head, impelled by his mercurial temper and it would always be Rama who would calm him down. The roles are reversed in this scene. The details are for a later day, though. Let’s confine ourselves to the bare minimum that we need to see in the present context.

Sita is impatient and is unable to contain herself any further. Kamban brings her mood out beautifully in just two lines. ‘paRayum thuNai annadhu pal neri pOi marayum ena Ezhai varundhinaLaal.’ ‘You keep discussing like this,’ pouted the poor thing. ‘And it would move long, long away from this place while you remain here debating about the variety of life form. You are not going to get me the deer.’

‘anayavaL karuththai unnaa anjanak kundram annaan,’ acknowledges Kamban. Rama – the black mountain of collyrium – saw what she desired, was moved by her passion. ‘Now, come darling, show me where it is,’ he told her. ‘kadakka oNNa vinai ena vandhu nindra maan edhir vizhiththadhu andrE,’ Kamban moves the reader to tears. ‘It stood there (at a distance) and kept gazing at them, like the insurmountable Fate.

‘nOkkiya maanai nOkki, nudhiyudai madhyin ondrum thUkkilan.’ ‘He looked at the deer. (He was charmed.) He did not think; he did not weigh the words of Lakshmana with his sharp intellect. ‘nandru idhu endraan.’ ‘O! This is very good!’ he exclaimed. ‘He did not apply his mind. His sharp intellect was pushed to the backseat. He was bewitched and exclaimed in wonder.’ Kamban makes it sound a little harsh and in the next moment makes the hearts of the readers jump with joy. ‘adhan poruL sollal aagum,’ Kamban pacifies the reader. ‘Wait. Let me interpret this for you. Let me tell you why this happened. ‘dhevar seydha baakkiyam andro? annadhu pazhudhu pOmO? It only means that the celestials are fortunate! It is their good-fortune that he lost his mind to the deer! Is there anything that could spoil that good-fortune?

‘Let it be a deer, or let it be Märïca himself. I have a strong reason to kill it either way,’ he tells Lakshmana. ‘If it is a deer, I would make her happy by bringing its skin. If on the other hand, it is Märïca, as you say, he more than deserves to be killed, right now.’ “If, O Lakshmana, this deer is such as you tell me, it must be put an end to because it is a phantom conjured up by an ogre.” (Valmiki Ramayana, Aranya Kanda, Canto XLIII, Sloka 38)

It is once again Rama’s decision, his own and willing decision, no doubt influenced by Sita, to go behind the deer. There is no justification at all to blame it on Janaki alone for this decision to go after the golden deer.

‘If you are decided about it,’ said Lakshmana, ‘tarry here with her. Let me go. Let me fetch it.’

Dharma or no dharma?

Now on the question of Dharma. This point need not be confused with Dharma. What we have to understand is that there are certain values, which do not change at all…

Interesting points have been raised by several readers in private mails on the question of Sita asking Rama to bring the skin of the golden deer at least, if it could not be captured alive. One of our readers, Mr. Srihari Venkatesan has observed on our instalment entitled For the Sake of Love Part I that it is difficult to ‘digest’ that Sita, the very epitome of Dharma, suggested the killing of a ‘meek deer’. Let me clarify the points today.

The best way, in fact the only way to my mind, to study any epic – or any work or character in such work for that matter – is to see it through the eyes of the Poet or the author, understand the context, compare the context with other similar or differing contexts, and evolve an interpretation, based only on the text and not on our notions of how we perceive a certain thing is, or should have been.

In the present context, Valmiki has very clearly mentioned that Sita desired to have the skin of the deer. ‘jiivan na yadi te abhyeti grahaNam mR^iga sattamaH’ If this best of deer could not be caught while it is alive, ‘ajinam narashaarduula ruciram tu bhaviSyati’ I would be satisfied with its skin. (Valmiki Ramayana, Aranya Kanda, Canto XLIII, Sloka 19) Kamban has however modified this version. ‘matru ik kuzhaivu udai uzhayai vallai patrinai tharudhi aayin,’ ‘If you can catch this wonderful deer (alive) quickly,’ ‘padhiyidai avadhi eydhap petra uzhi inidhu uNdaadap perarkku arum thagamaiththu,’ ‘It would be my wonderful playmate, when I receive it from you.’ The idea of killing or skinning the deer is absent in Kamban. However, the fact remains that Rama killed the deer in exasperation after pursuing it for a very long distance with the intention of catching it alive, and only after shooting the arrow did Märicä call out Sita and Lakshmana, mimicking the voice of Rama and it is only after that Rama realised that it was a trickery played on them. I defer this point for a later day when we study Rama.

Now on the question of Dharma. This point need not be confused with Dharma. What we have to understand is that there are certain values, which do not change at all – like upholding truth, eschewing anger – unrighteous anger, to be specific – and such other values that go into the quality of one’s personality. There are certain other values, which change with times. What is right in one age need not be right in another. If Sati was the order of the day a century ago, it is barbaric now. If dowry was given as a matter of security, and even as a matter of status symbol in a few cases, it is abominable now. And nobody can say for sure that these would continue to be held in their present status forever from now on.

Hunting was a favourite sport among kings. Dasaratha loved hunting. In fact, it was during one such occasion that he mistook the sound, which emanated from the vessel of a Rishi Kumara, and thought that an elephant had come for drinking water. That led to the curse on him to die of ‘putra soka’. Rama hunted deer. Valmiki describes several instances of it. Of course, such scenes are absent once again, in Kamban.

Take for instance this scene when Rama takes leave from Sage Sutikshana, when they commence their life in the jungle. Sutikshana asks Rama to spend his days in his hermitage. ‘There is nothing that would inconvenience you here,’ he says, ‘excepting deer and other animals that keep crossing the hermitage.’ Take a look at the conversation:

"Rama this very hermitage, frequented by multitudes of sages and always abounding in roots and fruits, is comfortable; you may please stay happily here. Coming to this hermitage, large herds of deer, being fearless everywhere return without harming anyone and having lured everyone (with their beauty). Rest assured that there will be no inconvenience here except that from the deer." Hearing that speech of the great sage, the valiant elder brother of Lakshmana uttered the following words picking up the bow with arrow - ' O greatly fortunate sage, if I happen to kill those herds of deer collected here with an arrow of sharp edge and bent at the joint, you will be insulted thereby; what will be more painful than that? Hence, I don't favour a long stay in this hermitage." Saying thus to him Rama stopped short and left for the evening worship." (Valmiki Ramayana, Aranya Kanda, Canto VII, Sloka 17-22)

‘If you say that they may cause inconvenience to me, it is only obvious that they inconvenience you. I would kill them this very moment. But I desist from doing so because it would offend your feelings to see them killed in your presence. I therefore prefer to move away from this hermitage and live in another place.’ We will discuss this more fully later, when we study Rama.

Hunting was an accepted fact of that day and it was not seen as ‘killing’. One has to remember that there was no ‘endangered species’ in those days and the earth was full of animals and hunting was an accepted way of life for the royalty – and even for others in the lower rungs – until very recently, say about a hundred years or so.

Therefore, there was nothing wrong in Sita asking for killing the deer and skinning it. She asked Rama to hunt the deer, as is the usual practice, and Rama went for hunting it, if it could not be caught alive. We have to see things in perspective.

I know that we have not gone into this question completely. We will take it up more elaborately later, as this is more relevant in the context of studying Rama.

A special gift from a special one

What she was asking for from Rama was a gift. It is not that the deer is special and hence she needed it. It should come to her from that special person…

Before I stepped aside yesterday from the scene yesterday for an explanation on the notion of ‘killing or skinning the deer’ we were discussing the offer of Lakshmana to go behind the deer himself. I would like to add a word here. This offer of Lakshmana to go himself is a part of the drama that Kamban has portrayed and it is not found in Valmiki.

‘If you can catch this deer alive, it would be my playmate,’ says Sita. Kamban has shown her saying this: ‘padhiyidai avadhi eydhap petra uzhi inidhu uNdaadap perarkku arum thagamaiththu,’ It would be my best playmate, whenever there is trouble (in my heart) due to happenings around. There is a distant hint in her utterance to the effect that ‘Have I not come with you to this forest and enjoyed this stay for such a long time here? Don’t I deserve a playmate for me? Won’t it be source of solace if and when my heart is troubled?’ What she is asking for is a gift from her husband. A precious gift it would be for her, a very special one at that.

When Rama prepares to move, pacifying Lakshmana and putting his mind at rest saying that ‘maayamEl madiyum’ ‘if it is the deception of demons, it would die by my arrow’. After all, that is what I have promised to the sages. I have assured them that all demons that trouble them would be wiped out. I would be fulfilling what I promised. On the other hand, ‘thUyadhEl,’ if it were for real, if there is no falsification, ‘patrik kOdum,’ I would bring it alive. ‘theeyadhE? Uraiththi!’ Do you still see what I propose to do as something that has to be abhorred? Tell me.

‘This is not the thing that worries me. There is somebody else behind this trick being played on us. We do not know who it is, now. ‘aduththavum eNNich cheydhal aNNalE amaidhi andrO?’ Lakshmana asks. Are we not to think of the consequences of what we are going to do now? Even if there were several persons behind this deer, who had sent it and are luring us to go behind it, I would wipe every single one of them with my arrows and catch this deer, bring it over here. Let me go. You remain here with her.

This idea did not appeal to her. What she was asking for from Rama was a gift. A gift from him. It is not that the deer is special and hence she needed it. It should come to her from that special person in her life. Even as Lakshmana was speaking in this strain, she pouted. ‘nAyaga nIyE patri nalgalai pOlum’ So my Lord, won’t you go yourself and catch it for me? ‘ennaa’, so saying, ‘sEyarik kuvaLai muththam sindhubu sIrip pOnaaL,’ she moved away from that spot (into the hermitage) with tears rolling down from her eyes, turned red with anger and agony.

What does she indicate? ‘Do not think that I love it simply because it is special. It has to come to me from the one whom I love, and who is very special to me, too.’ This is something too private between us. If at all I need a gift, it has to come from you my love. I don’t need anything, if it does not come out of your effort.

Stop here and savour this moment. Let us forget everything else. Let it be deer or let it be demon. Does this love, this intimate feeling, this tenderness of heart not stir something deep within?

This is something very personal between the two of them and Janaki didn’t want that to be marred by anyone, even if it is Lakshmana. A special gift of love has to be from that special man in her life.

Seed of a thunder

What we are going to do from now on would be for her sake, O descendant of the Raghus…

Once again, the Poets have their own visions of the state of mind of Rama when he started that pursuit behind the deer. He says this when he instructs Lakshmana before departing: “Having met me (in a hostile manner) this ogre (too) is sure to be killed (by me) as Vatapi by Agastya. Stay you protected with armour and remaining confined to this place, guard Sita (a princess of Mithila).” (Valmiki Ramayana, Aranya Kanda, Canto XLIII, Sloka 46)

‘iha tvam bhava samnaddho yantrito rakSa maithiliim’ ‘You stay here in complete preparedness and guard her steadfastly,’ he says. ‘I will go after it. It is going to die because of its excellent skin.’

What I have quoted is only one portion of what Rama tells Lakshmana before he starts. Was his mind already decided about killing the deer? Was he after the deer or the deerskin? Scholars differ. Some point to the reference to Vatapi and the manner in which Agastya killed him, in the above Sloka. ‘As Vatapi who assumed the form of goat was killed by Agastya, this ogre too, who has come in the form of deer will be killed by me,’ is how the reference to a parallel incident is interpreted. They also point to Rama’s utterances like, ‘it is going to die due to its excellent skin,’ in support of the view that Rama was decided about killing the deer, right at the beginning.

Though it is too early to debate and come to a conclusion on the state of mind in which Rama was at this moment, we will simply stop with saying that Rama indeed wanted to capture it alive. Killing and skinning was only a second choice – worst coming to worst – as far as he was concerned. Otherwise, if he had already decided about killing the deer, he need not have moved from the place at all! He could have done so in one clean shot, bending his bow, without moving an inch from where he was standing! Why would he have to go running behind it at all! We will analyse this question in depth later at an appropriate time.

This line in his address to Lakshmana sounds prophetic and moving. Listen to him. Guard her steadfastly because ‘asyaam aayattam asmaakam yat kRityam raghunandana.’ All our efforts are (going to be) for her sake (from now on) O delight of the Raghus. What we are going to do from now on would be for her sake, O descendant of the Raghus. ‘Raghunandana’ refers to Lakshmana here. He might have meant, ‘She desires to have it, and it is our duty to bring it, for our actions are to be directed in the direction of fulfilment of her desire.’ That would be a simple was of interpreting it. But if one looks at it a little more deeply, it is the way of the Poets to prepare the reader by a little forewarning.

It is in a similar vein that Ilango Adigal prepares the reader even at the time of the wedding of Kovalan and Kannagi in the Tamil epic Silappadhikaaram. ‘kaadhalar piriyaamal,’ he says. Let the lovers not be separated. ‘kavavuk kai negizhaamal,’ Let their hands that hold each other not lose their grip. ‘theedhu aruga.’ Let all that is bad not come their way. Three negative statements, and only negative statements, make the blessings on the couple at the time of their wedding. He could have simply said ‘Let the lovers be together forever, let their hands hold each other forever and let all that is good come their way.’ He drops the seed of a thunder right at the beginning and prepares the reader for what is going to follow.

And that is the way in which Valmiki prepares us. ‘asyaam aayattam’ In her founded or on her depends, asmaakam yat kRityam all our efforts, all our enterprises.

Let us now see what Kamban has to say on this very same moment.

He stays calm and guarding

What would have been Janaki’s state of mind and what would have been the feelings of Lakshmana at this moment?

The references to the possibility of killing the deer are totally absent in Kamba Ramayana at this parallel moment, as compared to Valmiki Ramayana that we discussed yesterday. Sita walked away with tears when Lakshmana offered to go. (See: A special gift from a special one) Rama understood her feelings. He knew precisely why she wanted it from him. Says the Poet: ‘pOnavaL pulavi nOkki, puravalan,’ Rama saw her moving away, sulking. ‘polan koL thaarai!’ he called her, ‘My love, adorned with a beautiful garland!’ ‘maan idhu naanE patri vallayil varuvan nandrE.’ Don’t worry. I will go myself. I will catch the deer myself and come back soon. In the next line of the verse, he turns to Lakshmana and asks him to stay there guarding her.

Rama does not speak anything about killing the deer at this moment. In fact, one of the arguments that Lakshmana advances against going after the deer is, ‘mun nindra murayin nindraar munindhuLa vEttam mutral,’ Hunting has been detested by elders. ‘pon nindra vayirath thOLaai, pugazh udaiththaam andru’ It does not befit you to go hunting (against what has been abhorred). Kamban steps away from the original here. That is indicative of how ideas, concepts and values have changed over time. However, Kamban does mention this in the fourth line of the above verse where he pacified Janaki: ‘vEl nagu saramum villum vaanginan virayalutraan.’ He took his bow and arrows and moved quickly after it.

The first preference therefore, was to catch the deer alive. Rama in Kamban also, in spite of the arguments against hunting, moves in total preparedness to kill the deer, for that incident is the very axis of the story and there can be no question of altering it in any manner. I defer the discussion on this for now.

From this moment onwards, both the Poets describe Rama and the deer and how it lured Rama this moment, dodged him the next moment, made him think that it could be caught in a few seconds now, gave him the slip the very next moment until it took Rama away for a very long distance.

What we are concerned now is with Sita. She is there in the hermitage, guarded by Lakshmana. They are alone there, for a very long time, while Rama is away out there in the jungle. What would have been Janaki’s state of mind and what would have been the feelings of Lakshmana at this moment? We have no clue. Both the Poets are silent on how they held each other when Rama was moving away from them into the dense jungle. We get a glimpse of Janaki and Lakshmana again only when Märïca called their names out as he died. But it is not very difficult to look at circumstantial evidence and take a peep into their hearts.

Lakshmana is more often than not seen as the ‘angry cobra’, the incarnation of Sesh Naag that he was. But as we have seen very elaborately while studying Lakshmana, he lost his temper quickly only in matters concerning Rama. He boiled and blew out only when he had a distant reason to believe that the safety and security of Rama would be affected, and when he presumed that there is a threat to the interests of Rama. Otherwise, he had been a very highly calm and collected personality, governed by wisdom. He held Janaki as his own mother. This was what his own mother, Sumitra told him, when they prepared for their exile. ‘maa kaadhal iraaman nam mannavan.’ Think of Rama as Dasaratha. He is the equivalent of your father. ‘thaayar, nam poon guzhal seethai.’ And Sita is your mother. Go with them, not as the younger brother of Rama, but as their servant.

Not that Lakshmana needed her instruction for holding and respecting them as his own father and mother. He has always been doing that. If at all anything, the words of Sumitra testifies to that fact and crown the items of evidence to the attitude of Lakshmana towards the couple. There is no need for evidence on this account, of course!

Therefore, Lakshmana must have maintained his composure, though his brother went against his word of caution for the sake of this mother of a sister-in-law. There is no doubt about it. In fact, that is the state of mind in which we find him later, when the Poets show them when they heard their names being called out.

My love, my anxiety

She was in a confused state of mind, confused about the correctness of her desire and having insisted that Rama should go behind the deer.

If Rama’s mind vacillates from end to end, from the desire to catch the deer alive to the impulse to kill it, exhausted by its ways that really puzzled him, Sita’s emotions must have been volatile that day. Though the Poets do not tell us anything about how she felt when Rama departed, it is obvious that she should have been happy and must have felt at least ‘a little bad’ about this fellow who tried to dissuade Rama from fulfilling her desire.

That must have been the initial feeling. But is it possible to remain happy even when it was getting unusually late? The deer is dodging Rama and is taking him away over a very long distance. The delay must have worried her. Obviously. Her mind must have dwelt on the question of this strange delay that is taking place. ‘Rama could have caught it alive or he had the option to kill it. What then is the reason for this delay,’ she must have thought. ‘Did I make a mistake? Was it that this fellow was right? Was it wrong to have persisted in the attainment of my desire?’ It is not possible to deny that these questions must have popped up every now and then in her mind, after the passage of a considerable time. It is only natural. She was in a confused state of mind, confused about the correctness of her desire and having insisted that Rama should go behind the deer. She might have even felt guilty about her action. Or else, if she were not in such a state of mind, she would not have uttered those words to Lakshmana, their endeared child.

It is roughly a little over twenty-two years since their marriage, at this point of time. She knows perfectly well that Lakshmana would go to any extent for the sake of Rama. She knows the fierce love that prevailed between Rama and Lakshmana. She knows the loyalty that Lakshmana has for her Rama. She knows – and expresses that later in Sundara Kanda to Hanuman – that Rama held Lakshmana even above herself. She knows without an iota of doubt that there can be no soul on the earth who is more interested than Lakshmana, in guarding the interests of Rama. She has seen for herself how Lakshmana reacted when Bharata came to the jungle.

Obviously, her mind was troubling her about the wisdom of asking Rama to go after the deer. On the one hand, she must have even been led to think, ‘Was it an ogre really and was it not a deer? Would Rama be safe? Would he return soon?’ On the other hand, she might have even pacified herself with the reassuring recollection of past events. Commencing from the killing of Viradha, she has seen Rama killing so many demons in Dandaka. She knew that he, single-handedly, erased from the face of the earth a fourteen-thousand strong army of Khara and Dusana. She must have calmed herself with the thought that it would not be such a big deal for her husband to handle this deer, even if it turns out to be a demon.

There is no proof to be adduced from the text. But unless she was troubled by such questions, she would not have poured acid over Lakshmana that day. She would not have used the words that slipped mercilessly from her mouth at him, hitting him harder than the thunderbolt and tornado put together.

She turned so violent that day. Simply because she wanted the assurance that her husband was safe. Simply because she knew that it was not possible to move ‘this fellow’ an inch from the post that he is so fiercely guarding. He would not go against his brother’s orders, come what may. He has to be pushed. He has to be driven. He has to be sent in search of the one she loved. She was left with no option but to provoke him. But to insult him. But to slight him. But to put him under pressure of the extreme kind. But to question his intentions. Unfortunate. But there was no option left for her. She was ready to go to any extent to make Lakshmana go in search of her Rama and come back with that comforting news that all is well. That was the only thing she needed to know.

Her emotions were volatile. She was happy when Rama left. But was that the last time for a long time to come, that she was happy?

“The boy stood the burning deck”

If it was threats to taunts with Rama, it is reversed now with Lakshmana. It is taunts to threats. Of course, the first one was a different situation.

Everything in her world seemed to have left her alone in sheer anguish and desolation as that voice boomed through the dense forest, calling her name and that of Lakshmana. She trembled. Quite obviously, she must have thought, ‘No. There is something wrong. He is in trouble. I have pushed him into this worthless pursuit and brought about a disaster in our lives.’ This can be deduced from what she thinks of this moment, later in the Asoka Vana. The first need that arises in her mind is to get a confirmation on the safety of Rama. She has only one source at her disposal, and a very reliable one at that, who can bring her that happy and reassuring word that everything is well.

She turned to Lakshmana. ‘gacCha jaaniihi raaghavam’ she pleaded anxiously. Go quickly, go this very moment and bring me the information on Rama. “Neither my life-breath nor my heart is functioning properly. I have heard the voice of someone (like him) crying (for help) at a high pitch in great distress. Surely, you ought to rescue your (elder half-) brother crying piteously in the forest. Rush you at once to the side of your brother fallen into the hands of ores as a bull into the clutches of lions and (as such) seeking your protection.” (Valmiki Ramayana, Aranya Kanda, Canto XLV, Sloka 2 and 3)

‘I am unable to breathe; my heart seems to have stopped. The distressed voice that called our names sounded desperate. Lakshmana, I am anxious. He must be in trouble. He must have been surrounded by demons like a bull that is surrounded by lions. Please rush there to his help.’ There is no doubt that Märïca mimicked the voice of Rama but it has to be kept in mind that he was dying. He was hit by the death-dealing arrow of Rama and naturally, his voice would have conveyed all the agony and pain that he was going through at the time of death. He did not have to put special effects on that score, into his voice, after all. The pain was for real. And that struck Sita deeply. That affected her. She needed no further evidence. Her limitless love for her husband quickly pushed her into concluding that he is in trouble because that voice which called their names was soaked in pain. Added to that, her mind must have held her responsible for the (supposed) suffering of her husband.

As we saw earlier, Rama himself was curious about the deer and he started this pursuit not only because he wanted to fulfil her desire but also because his curiosity impelled him to do so. Not denying that, the responsibility for starting this pursuit vests on poor Sita. This thought must have nagged her from somewhere deep within and added to her anxiety. But, Lakshmana is not stirring from his position. He is not moving an inch from where he is standing.

We know what she does in such circumstances. Recall how she persisted in her demand when Rama started on exile. (See: A child like exterior and Threats to taunts) If it was threats to taunts with Rama, it is reversed now with Lakshmana. It is taunts to threats. Of course, the first one was a different situation. Rama himself was delighted at her decision to follow him. He knew her ways and he remained absolutely calm throughout. Not so now. This is a different person altogether. Lakshmana is not used to her ways. He has not seen her in such a mood. He did not know how to react when she pushed him hard. He just knew only one thing and that was that he was not supposed to violate the instructions of his brother. He stood there like the boy who stood on the burning deck because his father had commanded him not to move an inch from there.

The deck was smouldering now. He took no notice of it. The fire caught on.

Motivated, you are

Commentators place the emphasis on her scorching remarks that question the very intention of Lakshmana about her. But I think it would be more appropriate…

Lakshmana did not move. “Recalling (as he did) the command of his brother (not to leave her alone), Lakshmana however did not stir even though urged in the foregoing words,” says Valmiki. (Valmiki Ramayana, Aranya Kanda, Canto XLV, Sloka 4) The realisation that he could not be moved from that place struck her wild. ‘Are you not moved by that pathetic call for help? Are you not going to rush to him? Have you been nursing ill will and malice towards him all these days? Is it not your duty to go to his aid at this critical time?’ she reminds him of his duty. Or that is what duty means to her, at that troubled moment.

Though Valmiki is silent about her persecution complex, Kamban records it beautifully. ‘pidiththu nalgu iv uzhai enap pEdhayEn mudiththanen vaazhvu,’ she wails as she heard the voice. ‘It was I who sent him behind the deer and brought this disaster into our lives.’ It is not unnatural for anyone who is in this kind of a troubled state of mind to utter words that are not really intended. “Getting upset thereby, Sita (daughter of Janaka) spoke to him on that occasion (as follows)” says Valmiki. She was upset. ‘saumitre mitra ruupeNa bhraatuH tvam asi shatruvat’. ‘You are an enemy in actuality in the shape of friend, O Lakshmana’ she taunts. Let us listen to her words as given to us by Valmiki:

“You are as it were an enemy of your brother in the guise of a friend O Lakshmana (son of Sumitra) in that you do not rush to the help of your brother (even in this predicament). For my sake, O Lakshmana, you wish Sri Rama to perish. Surely due to greed for me you do not follow Sri Rama (a scion of Raghu). I believe that your brother’s sad plight is dear to you and that there is no affection in your for him. That is why you stand unperturbed without seeing Sri Rama, who is possessed of extraordinary splendour. Indeed what purpose will be served by me, remaining (secure) here when he with you as your leader you have come has fallen into danger?” (Ibid Sloka 8 and 9)

Commentators place the emphasis on her scorching remarks that question the very intention of Lakshmana about her. But I think it would be more appropriate to place the emphasis on ’kartavyam iha tiSThantyaa yat pradhaanaH tvam aagataH’ What are you doing here, guarding me, when the person whom you accepted as your leader and for whose sake you came here, is in trouble? What is the purpose of my remaining safe when he is facing danger?

It pains me to see commentators attributing her stance – that too at an extremely excruciating moment – to womanhood in general. ‘This is the way of all women,’ they say. ‘They would not hesitate to indulge in slander and mudslinging if and when it suits them.’ They adduce the words of Lakshmana who was shocked by what hit him from the most unexpected quarter and uttered unkindly words in respect of women in general, in support of their ‘finding’. My god! What kind of an understanding! No. It is not proper to attribute such behaviour to women in general. None would attribute the harshest of words that Rama flung on her at the time of Agni Pravesa, on the lot of men! Nobody would dare say that it is the way with all men! If Rama did not represent men in general at that moment, nor does Sita represent womanhood in general at this moment. It is not logical.

These are human feelings. Be it man or be it woman. These words of Sita and the answer of Lakshmana are to be seen, more appropriately as human feelings rather than finding an excuse to put women at a disadvantage.

Hari Krishnan