Dearer than Sita, dearer than Lakshmana

What would a man hold the most important and dearer than his or her own life? The answer would differ from person to person. Ask Rama. He would come up with just only one answer. ‘My word.’ The promise that I made; the assurance that I gave and the abhaya that I offered. And that is what he says to Sita in Aranya Kanda when the latter questions him about the wisdom of wielding the bow high in the jungle, when he had come there to lead the life of a sage. “And having heard this speech I promised complete protection to the sages living in the Dandaka forest O daughter of Janaka! 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 especially to the Brähmanas.” (Valmiki Ramayana, Aranya Kanda, Canto X, Sloka 18, 19)

‘I may abandon Lakshmana, I may abandon you and I may abandon my very life; but not the word that I have given,’ is what Rama would say. For him Truth was above all and next came Lakshmana and next came Sita. His priority number two was Lakshmana who was dearer to him than Sita herself. Thrice in the Yuddha Kanda we see Rama making this very clear in so many words and so many Slokas. The first occasion was when Lakshmana was bound by the naga-astra of Indrajit.

“What purpose of mine on earth will be accomplished through Sita, if recovered, or (even) through my life (if preserved) when I perceive my (younger half-) brother (Lakshmana) lying utterly vanquished in combat today? A consort on a part with Sita can be found in this world of mortals by me if I were to look for her. But a helpful and warlike brother like Lakshmana cannot be had.” (Ibid, Yuddha Kanda, Canto XLIX, Sloka 5, 6)

Then when Lakshmana lies unconscious in the battlefield, stuck by ‘sakti’ of Ravana, we find Rama lamenting again. ‘I would follow you to the portals of Death, even as you followed me to the forest when I started on my exile,’ he wails. “Alas! Lakshmana, who always loved his kinsfolk (like me) and was ever devoted to me, has been led to this pass by the ogres, who are given to treacherous warfare. Wives may be found everywhere and kinsmen (too) can be had everywhere. I, however, see no place where a uterine (real) brother could be had.” (Ibid, Canto CI, Sloka 14, 15)

There is yet another occasion where Rama makes a similar statement but it is more than sufficient now to see whom he held high. It is not that Sita was not aware of this. She was fully and completely aware of where she stood in the heart of Rama in relation to Lakshmana. She herself states this in the Sundara Kanda. We will go into that and listen to what Sita has to say of Lakshmana, before we start our discussions on this devoted, loyal, valiant, resourceful, supportive, extremely intelligent younger brother who was the very staff of life for Rama throughout the Aranya Kanda after Sita was found missing.

There is one important difference between the love that Rama had for Lakshmana and that the latter had for Rama. We will go into the question more fully.

What is dearer than Sita?

Sita herself says, ‘You don’t know! Lakshmana is dearer to my husband than I am.’ Women know this by instinct…

‘Rama has been his father and I, his mother,’ says Sita of Lakshmana in the Sundara Kanda, when Hanuman takes leave of her, taking her message back to Rama and Lakshmana. She beautifully captures the chief qualities of Lakshmana in a few words at that time.

“Inquiries concerning welfare should be addressed on my behalf and in my name to Lakshmana, that heroic and powerful (younger) brother of Sri Rama, who, having renounced garlands and all kinds of jewels…because of whom Sumitra has earned the title of a blessed mother… who behaves towards Sri Rama as towards his father and treated me as his (own) mother…who serves his elders, is glorious and energetic, yet measured in speech, who is the foremost of those beloved of that prince (Sri Rama) and a replica (in gallantry) of my father-in-law (King Dasaratha) who is ever dearer to Sri Rama (even) than I and who willingly and efficiently shoulders the responsibility with which he is saddled and on seeing whom Sri Rama (a scion of Raghu) ceases to remember his deceased father…” (Valmiki Ramayana, Sundara Kanda, Canto XXXVIII, Sloka 53-61{excerpts})

Who else can depict the qualities of Lakshmana, as also the relationship that exists between Rama, Lakshmana and her own self, than the divine mother herself! It has however to be remembered that when Sita says, ‘Lakshmana is dearer to Rama than I,’ she is does so without the slightest trace of jealousy that is normally associated with such statements. Here is what Rt. Hon’ble Srinivasa Sastriyar has to say on this particular point.

“Hanuman, who had seen how Rama suffered agonies by thoughts of Sita, must have thought that the man who could survive separation from Sita must be a hard-hearted person. To Hanuman whose opinions of Rama and Sita were so high, Sita herself says, ‘You don’t know! Lakshmana is dearer to my husband than I am.’ Women know this by instinct; they can weigh love in the truest of scales – their innate perception! I wish to ad, ladies and gentlemen that this must have been uttered by Sita without the slightest shadow of jealousy. She herself stood high in Lakshmana’s affection for the sake of Rama, and when she made this assertion about the love of Rama to her, we may take it to be beyond doubt.”

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. Truthfulness was the crème de la crème for him even more than Lakshmana, his alter ego, whom the Poet describes as ‘his very own soul’ that is functioning from outside his body.

Now let us put the very same question to Lakshmana and let us examine what would he choose as the most important thing in his life – and even dearer than his own life. The answer is obvious. Let’s hear the answer from Lakshmana himself.

Nothing is greater than Rama

There is no Dharma greater than Rama for him. There is no relation superior to Rama for him. There is no duty better than standing in readiness…

When we put this question to Lakshmana, we know we can expect only one answer. “Rama.” Nothing else. There is no Dharma greater than Rama for him. There is no relation superior to Rama for him. There is no duty better than standing in readiness by the side of Rama for him. Rama was his all. He would boil with rage. He would speak unkindly words. He would bend his bow in readiness even before a danger comes in sight – or whenever he perceives that a danger is in sight. But every single one of his acts would have only one person behind it. Rama, Rama and none but Rama.

As we saw when we discussed Bharata, Lakshmana did not have the temerity to speak against Rama and convince him against his will. Just a smile, just a word of reproach or ‘enough of it’ from Rama. That would be sufficient to stop Lakshmana. In the discussions between Rama and Bharata we see the latter proffering one argument after the other and finally makes Rama to accept the proposition that Bharata would rule the kingdom as his representative through his sandals.

Not so for Lakshmana. He would not protest. He would of course murmur; he would express his helplessness in not being able to do as he would like to; but would never argue against Rama. His words are final for him, whatever be his own ideas on the issue. Only twice we find him in the entire epic speaking against the decision of Rama. The first one is when they leave on exile and the second instance is when the brothers are caught by Kabandha and Rama in utter dejection decides to die at the hands of the ogre, advising Lakshmana to return to Ayodhya. I hasten to add that this second one is found only in Kamban whereas Valmiki gives us a different picture altogether.

How many times could Lakshmana be found guilty of not carrying out the order of Rama properly? Only twice. The first one was under extreme and agonising pressure when Sita wanted him to go in search of Rama when Märïca called out their names, mimicking the voice of Rama at the time of his death. The second one occurs in the Uttara Kanda. That is, at the very end of the epic. Lakshmana was under a different kind of pressure at that time and had to break the order of Rama and accepted the penalty – death. We will take them up all one by one.

But for that, Lakshmana is never found wanting in any respect in the entire epic. We have seen how he restrained himself from using the Brahmastra in his fight against Indrajit, risking his life, just because Rama forbade him from doing so.

If Rama followed Dharma, Lakshmana followed just Rama. For Rama was his Dharma, Rama was his father, Rama was his mother, Rama was his master and it was service to him that was supreme to him in all respects. And for what? Rama doesn’t even praise him for all that he does, when he is present. If at all Rama praises him in his presence, it was just a ‘praise before criticism’ in most places. There is only one instance in the epic when Rama praises Lakshmana in his presence. Otherwise, his admiration for his younger brother, his words of praise, all his expressions of affection, love and tender feelings are in the absence of Lakshmana – either as soliloquy or as part of an observation made while speaking to others. Not that Rama’s love was any lesser. He never believed in praising Lakshmana, his own alter ego, in his presence. And that never made a difference to Lakshmana!

Love unfathomable…

In several places we see Rama overjoyed and pouring his heart out in exuberance, holding Lakshmana as his own father…

The relationship between Rama and Lakshmana has several flavours in it. That Lakshmana is to treat Rama as his father and Sita as his mother was an injunction of Sumitra, when they set out to the forest. “Having exhorted Lakshmana as aforesaid, the said Sumitra repeatedly said to the celebrated Sri Rama (a scion of Raghu (who was loved by all and was bent on leaving (for the forest), ‘Fare forth! Fare forth!! (May all be well with you).’ (She said to Lakshmana again.) “Know Rama to be Dasaratha (your father) look upon Sita (the daughter of Janaka) as myself (your mother) and esteem the forest as Ayodhya (your home) and depart, dear son, happily.” (Valmiki Ramayana, Ayodhya Kanda, Canto XL, Sloka 8,9)

But that was only the affectionate parting words of a mother. Sumitra was aware that it was not necessary for her to tell Lakshmana all this. Lakshmana was already playing the role of a devoted son to Rama. Kamban takes the drama one step forward when Sumitra tells Lakshmana something more.

‘pinnum pagarvaaL.’ (Sumitra) told (Lakshmana) further. ‘maganE! ivan pin sel.’ Go with him my son! ‘thambi ennum padi andru.’ But not in the capacity as a brother. ‘adiyaarin Eval seydhi.’ Serve him as though you were his servant. ‘mannum nagarkkE ivan vandhidin vaa.’ Come back to Ayodhya only if he (Rama) comes back. ‘adhu andrEl,’ if not (if something happens to him) ‘munnam mudi,’ you die before him.

Kamban remembers to make use of these words later in the Kabandha episode. This becomes a point of argument for Lakshmana to effectively put a stop to Rama.

If that is one part of the story, the other part is role reversal. In several places we see Rama overjoyed and pouring his heart out in exuberance, holding Lakshmana as his own father. For instance, at the commencement of the exile, Lakshmana erects a lovely hermitage and Rama is overjoyed at what his brother did for them. Valmiki captures his feelings beautifully in this verse.

‘bhavagnena krthagnena dharmagnena cha Lakshmana | thvaya puthrena dharmaathama na samvrutthaha pitha mama ||’ (Ibid, Aranya Kanda, Canto XV, Sloka 29) “Lakshmana, with you as his son, knowing my feelings grateful and knower of what is right, my pious-minded father is not dead.”

Srinivasa Sastriyar, quoting this Sloka, interprets it thus: “When Dasaratha died, he really did not leave me a loser,” – this is a poetical conceit – “he left an image of him in you. I find in you what I should have found in my father if he had lived.”

And that’s what Sita also acknowledges. When referring to Lakshmana in Sundara Kanda to Hanuman, did she not mention, “…who willingly and efficiently shoulders the responsibility with which he is saddled and on seeing whom Sri Rama (a scion of Raghu) ceases to remember his deceased father…” (Valmiki Ramayana, Sundara Kanda, Canto XXXVIII, Sloka 61) “If Lakshmana is by my husband, my husband never thinks of his dead father, because Lakshmana stands to him in that place.”

Well that is the least that one can say on the love and affection between the two brothers. What we have attempted to present till now is just only one aspect of the love that existed between the brothers. The subject is inexhaustible. One minor difference did exist, though. Rama put Dharma above all and Lakshmana put Rama above all.

With this introduction, we will take up the study of Lakshmana.

A part of Rama

It may be observed that Lakshmana is not asked for. Viswamitra very specifically asks for only one son…

We do not see much of Lakshmana in the first book, Bala Kanda. He doesn’t have much of a role to play nor does he say or do anything significant. The observation of Sri VVS Aiyar deserves our attention at this juncture. “We do not see much of him in the First Book. He, of course, accompanies Rama to the forest when Vishvamitra takes Rama to guard his sacrificial grounds against Tadaka and her host. He is perfected in his knowledge of archery by the old Rishi who teaches him along with Rama the method of invoking magical weapons. He marries a daughter of Janaka at Mithila. But, generally speaking, he is but the shadow of Rama all through the Bala Kanda of the Ramayana.”

What we very clearly understand in the Bala Kanda is that every single one in Ayodhya, including Dasaratha considered Lakshmana as an inseparable and inevitable companion of Rama even when they were very young. If we see the Sloka by which Viswamitra seeks help from Dasaratha to protect his yaga, he asks only for Rama. “Be pleased (therefore) to place at my disposal, O tiger among kings, your eldest and heroic son, Sri Rama (who is) possessed of true (unfailing) prowess though (yet) a boy (adorned with side-locks of hair hanging over the temples after the fashion of the day.)” (Valmiki Ramayana, Bala Kanda, Canto XIX, Sloka 8-9)

When Kamban narrates this scene, he mentions the very same thing. ‘seru mugathuk kaaththi ena’ to offer protection (when the rakshasas) come in battle, ‘nin siruvar nalvarinum,’ out of your four sons, ‘kariya semmal oruvanaith thandhidu,’ give me that one handsome black boy. I need one of your sons to come along with me for protection of my sacrificial fire. Give me Rama. It may be observed that Lakshmana is not asked for. Viswamitra very specifically asks for only one son. Though Dasaratha was agitated initially at the request, when he sent Rama, he, as a matter of course, sent Lakshmana along with him. He knew that a mention of Rama includes Lakshmana.

And whenever we find Viswamitra speaking to the brothers, we see him addressing only Rama and not Lakshmana. Rt. Hon’ble Srinivasa Sastriyar observes. “…we find curiously enough that Viswamitra who did not invite Lakshmana takes notice of him only very rarely. If he talks to them, he only says, ‘Rama, Raghava,’ addressing the elder brother. It would be uncharitable to assume that he did not like the presence of Lakshmana or that he wished intentionally to ignore him. I suppose in his mind too, as in the minds of everybody else, to speak to Rama was to speak to the other brother too. ………Even when he taught them the great twin mantras of Bala and Atibala, he taught them to Sri Rama. The commentator, hard put to explain the matter, says that Lakshmana is also included in the word Rama by Upalakshana, the Sanskritic equivalent for one of the forms of the English figure of speech, synecdoche. When Rama is mentioned, Lakshmana is included.”

The only significant event in the life of Lakshmana – in the entire Bala Kanda – is his wedding with Urmila, the second daughter of Janaka, while the daughters of Kusadhwaja, the younger brother of Janaka are given in marriage to Bharata and Satrughna.

It is in the Ayodhya Kanda that we see the character of Lakshmana taking shape. There we meet him as an angry youth.

Lakshmana in rage

It was not just an accident that Lakshmana was not with Rama especially at the most crucial time

There was only one occasion on which Lakshmana did not accompany Rama. As we had mentioned when we were discussing Kaikeyi, (See: Years twice seven), it was when Rama was instructed by Kaikeyi of the ‘decision’ of Dasaratha to send him on exile and handing the throne over to Bharata. This absence becomes more conspicuous when we take into consideration that Lakshmana accompanied Rama when Dasaratha sent for him earlier, to convey him the decision to enthrone him.

‘thUya thambiyum thaanum ach chumandhiran thEr mEl pOi agam kuLir irundhuzhip pukkaan.’ He, along with his younger brother pure of heart, went in the chariot driven by Sumantra and reached the palace where Dasaratha was waiting. It is very specifically mentioned that Lakshmana was with Rama at the time when the decision to make him the Prince Regent was conveyed. Was it a sheer accident that Lakshmana was not with Rama at that most important and crucial moment in Rama’s life! The Poets remain silent on this. But destiny had it that way. Who else but Rama himself could be the so-called destiny! The person who so happily told Lakshmana that he would share the his kingly responsibilities with him, did not remember to take him along, when he was summoned by Kaikeyi when the situation itself had the seed of what is to come. Rama was taken to the palace of Kaikeyi instead of to the hall where the preparations for the coronation ceremony were on, where obviously Rama should have been taken. Therefore, it was not just an accident that Lakshmana was not with Rama especially at the most crucial time.

But when Lakshmana came to know of the decision and Rama’s acceptance, he turns furious. He is not able to bear the thought of his brother being deprived of what is his legitimate right. ‘yaavaraalum mUttaadha kaalak kadaith thee ena mUNdu ezhundhaan.’ He rose up like the uncontrollable and all consuming fire that bursts forth on the day of the Dissolution. He was fully geared with his sword, shield, bow and arrows and ‘aNNal periyOn thanadhu aadhiyin mUrthi oththaan’ he resembled his original self – Adi Sesha – whose incarnation he was. Kamban’s description of Lakshmana in this particular scene – in fact the first scene when Lakshmana is depicted in action – strikes awe in the minds of the readers.

‘singak kuruLaikku idu theem suvai Unai naayin vengaN siru kuttanukku Utta virumbinaaLaal,’ he fumes. ‘Did she (Kaikeyi) desire to give a dog the meat prepared for a lion-cub?’ My brother is the lion-cub and that Bharata is a dog! How come he deserves to wear the diadem that was to have adorned my brother’s head! Lakshmana stood in the heart of the city, says the Poet. ‘nagaraththu naappaN’ in the middle; at the centre; in the heart of the city. He twanged his bow that boomed and thundered all around.

Rama was at that time with Sumitra, who could not bear this sudden development, and was consoling her. He heard the twanging of the bow and understood what was happening. He rushed to the spot. ‘kaal thaakka nimirndhu pugaindhu kanandru pongum aaraak kanal aatrum Or anjana megam enna.’ He rushed to the spot like the cool rain bearing cloud that came on to put out the fire that was raging supreme, intensified by strong winds.

The Poet builds up the tempo to the heights to show Lakshmana seething in uncontrollable rage. Only if this scene is properly envisioned, can the power that Rama wields over Lakshmana be understood.

The contrasting manifestation

Both Rama and Lakshmana are made of the same substance. But that substance manifested in different forms in each…

The few padalams – Cantos – of Ayodhya Kanda, that follow Rama’s acceptance of exile, bring out the unique qualities of both the brothers, Rama and Lakshmana. Both are made of the same substance. But that substance manifested in different forms in each. If one is the rain bearing cloud, the other is the lightning and thunder that reside in it. If one is calm, majestic, deep and controlled like a perennial river, the other moves like the same river when it assumes the form of a waterfall. If one is like the fire that resides on the wick of a lamp, the other jumps up to consume and turn large forests to ashes.

Sastriyar says, “But at this point it is worth remembering that Rama was a unique character, and therefore it is necessary to remember that, according to the Poet these merely human attachments, these personal affections all yielded place in his heart to an even greater passion. And what was that? The passion for righteousness, the passion for high honour, the passion for Dharma! It was an active element in his nature, and we find that put to a supreme test more than once and Rama coming out triumphantly as an eternal claimant to truth.” It was these qualities that enabled Kaikeyi to bring about what she desired without any difficulty.

And Sastriyar observes on Lakshmana: “Look at Lakshmana, what a contrast! While Rama proclaimed that Dharma was above everything, Lakshmana, when he declared his doctrine, said only, ‘To me Rama sums up everything; he is all in all; I do not look behind him and beyond him. My goal is his approbation, my goal is his happiness.’ Occasionally, Rama speaks of Dharma and so on, but that does not appeal to Lakshmana. ‘Your good, your prosperity, sums up all that I see; if you give up the kingdom, I don’t see that you are doing good, that you are doing the right thing. What is higher than you?’ says Lakshmana, ‘Your interest is everything; I don’t put any thing higher.”

Such fierce dedication to Rama! That makes him speak things, which Rama would not even imagine of uttering. When consoling Kausalya, Lakshmana says, “Nay, whosoever is a supporter of Bharata and whoever seeks to advance his interests, I shall kill them all; for he (alone) who is meek is subjected to contumely. If pleased with Kaikeyi and instigated by her, our royal father, behaves as an enemy, let him be made captive or even got rid of without (the least) attachment.” I will not hesitate to chain our father and throw him in prison or even get rid of him, if it is necessary, he says. (Valmiki Ramayana, Ayodhya Kanda, Canto XXI, Sloka 10, 11)

Lakshmana would rise up in revolt, the moment he suspects that something is there that would harm the interests of Rama. That is the very essence of his character. And now let’s see how this blazing fire quickly turns into a tiny flame in no time!

Unusual indeed!

That is one of the favourite beginnings of Rama. Praising before criticising. He would not indulge in criticism straightway…

Rama’s attitude towards Lakshmana would in most instances be that of a parent rather than that of an elder brother. This was one such instance. Approaching Lakshmana who resembles the kaala-agni with a cool smile, Rama – as though he is not aware of the nature of his brother and as if he does not know the reason for his stance – puts a rather innocent question, ‘en aththa! nee iRayEnum munindhu ilaadhaai!’ The Tamil word ‘aththa’ stands for leader, master, guru or anyone who is superior. Rama calls Lakshmana ‘en aththa’ endearingly. It must be taken to mean, ‘my child!’ ‘What is he matter my dear child! It is not usual for you to get angry, in the least.’ Now, that is something like a father addressing a child who is yelling, crying and weeping for something, and saying, ‘What’s the matter baby! I know you are a good child and it is not usual for you to weep like this.’ Rama adapts the same stance and puts a similar question to Lakshmana.

‘It is strange that you are angry today. Not only that. You are fully geared for a battle. ’nee iRayEnum munindhu ilaadhaai!’ It is not usual for you to get angry, ‘sannaththan aagi dhanu EndhudaRkku Edhu?’ and what could be the reason for you to get prepared for a battle and stand with a bow? Which god is on war with Ayodhya? What makes you wear the battle-gear?

That is one of the favourite beginnings of Rama. Praising before criticising. He would not indulge in criticism straightway. And he, only he, knew how to bring this sesh-naag that has raised its thousand hoods in anger and is hissing furiously. “I have vowed to crown thee king, and that in the very face of her who has murdered truth and robbed thee of thy rightful inheritance. And even if it is the gods that stand in the way, they all shall burn in the fire of my wrath. When I hold the bow in this hand, even the gods will not dare to oppose me. If any oppose, they will be but targets for my fiery darts. And I will give thee crown of all the earth! Deign to receive it at my hands.” (Kamban Translated by Sri VVS Aiyar.) ‘ulagu Ezhinodu Ezhum mannar kualk kaavalum,’ and all the fourteen worlds and the right to rule over them, ‘unakku yaan tharak kOdi’ I would give unto you and receive ye from me!

That is another facet of Lakshmana. His speech tends to touch the borders of boastfulness when he is really angry. He doesn’t have any control over himself and what he says when swayed by anger. ‘Quick to get angry and unhesitating to repent.’ And exceedingly transparent. That is one of the most important characteristics of Lakshmana. It’s also true of his other twin-brother, Satrughna, who has a similar bearing. What Lakshmana is to Rama, Satrughna is to Bharata, with a minor difference. Satrughna’s loyalty is for Rama, through Bharata. Lakshmana’s devotion is with Rama, straight. That is the order of reporting – or hierarchy – if it is to be called in the administrative parlance.

Though Rama prefers to wear the mantle of surprise at the anger of Lakshmana, what he ignores is his really strange utterances that come very close to what may be termed swaggering. ‘I will fetch you all the fourteen worlds and you receive it from me.’ Well, he knows that these are the words that come out of a pure, unblemished, untainted heart that is given to devotion and nothing but devotion.

You are my all

Rama is so happy that Lakshmana has quite unwittingly given him a very valid point to stop him and make him listen to him!

‘Do not stop me,’ fumes Lakshmana. ‘sENthaan thodar maanilam ninnadhu endru undhai seppap pUNdaai.’ Your father told you that this vast country is yours and you accepted it. Look at the scornful expression, ‘undhai,’ ‘your father.’ ‘pagayaal izhandhE vanam pOdhi endraal,’ (and if in the next moment) you are told to leave for the jungle because of someone who has enmity for you, ‘yaaNdO ini adiyERkku seetram aduppadhu?’ when else do you think is the right moment for this slave to give vent to his anger? If I am not allowed to get angry now, when else would I be?

Lakshmana doesn’t stop with that. Rama’s attempts to pacify him with references to Dharma only help to fan his anger even higher. Sastriyar says, “And it is then that we have Lakshmana enunciating doctrines which are astonishing in the brother of Sri Rama. He says, ‘I am a strong man and I am your protector. I am the guardian of your interests. I cannot see you deprived of what is emphatically yours. If Bharata stands in the way, he and his partisans shall know what it is. A soft man like you will be continually humiliated. I’ll finish this Bharata and any man who calls himself his partisan.” (The Sloka that is referred to here occurs in the 21st Canto of Ayodhya Kanda as the 11th Sloka.)

‘Lakshmana, you are endowed with faultless wisdom,’ coaxes Rama further. ‘iyaindha needhi vaLaya varum nal neRi nin aRivu andrE.’ This line is interpreted to mean, ‘your wisdom is set on the straight path of justice.’ A simple and more direct interpretation would mean, ‘your wisdom is the right royal road that justice chooses to trod on.’ Even justice would not be as straight as your wisdom my child. But what are you doing now? Your anger burns and blazes ‘uLayaa aRam vatrida,’ as if to dry up Dharma that is eternal. ‘Uzh vazhuvutra seetram viLayaa nilaththu unakku engan viLaindhadhu?’ You must be considered a fallow land as far as anger without reason is concerned. When such being so, how come this huge plant of scathing anger sprouted in you?

‘More over Lakshmana, ‘ayya,’ my dear sire, ‘nindhan vaai thandhana kURudhiyO’ are you speaking whatever that comes to your tongue? (Do you realise what you are speaking?) ‘maRai thandha naavaal’ (it is not right or proper to utter these words) with a tongue that has learnt and chanted the Vedas. ‘nee thandhadhu andrE neRiyOr kaN nilaadhadhu.’ What you have uttered now is not something that befits persons who tread the path of Dharma. ‘iindra thaai thandhai endraal avar mEl salikkindradhu ennO?’ You are speaking ill of our father and mother Lakshmana. That’s not right.

‘I don’t know all that and I simply don’t care.’ ‘nal thaadhayum nee.’ You are my father. ‘thani naayagan nee.’ You are my only master. ‘vayitril petraayum neeyE.’ You are the one that bore me in the womb. ‘pirar illai.’ Not the other ones. Neither Dasaratha is my father nor any of the other three is my mother. You are my all. ‘piRarkku nalgak katraai.’ You have learnt only one thing. You very generously give away what is your right to others. ‘idhu kaaNudhi indru.’ Just see what I am going to do now. So saying Lakshmana tried to move. ‘kaim maRiththaan,’ says the Poet. Rama stretched his arm and stopped Lakshmana from moving.

Imagine the picture of the brothers in the inner eye. One is dark of complexion and calm and collected. The other is golden and is like the very flames. One is smiling and the other is seething with anger and is virtually quivering. One is trying to move wit the bow in hand, with the intention of destroying all and the other stops him with his outstretched arm. Rama is so happy that Lakshmana has quite unwittingly given him a very valid point to stop him and make him listen to him!

A cub in the mousetrap

Rama sets the trap here.He knows that Lakshmana would not listen to him even now and would persist in doing what he had already decided…

Lakshmana stood like the very Rudramurthy, says the Poet. ‘mutraa madhiyam milaindhaan munindhaan annaan.’ Like the Lord with the crescent moon in anger. ‘Lakshmana, one thing is for sure. The kingdom belongs to Kaikeyi now, who owns it by virtue of the words of our good father. When my mother – Kaikeyi – and my father have decided that Bharata would inherit the crown and have ordered me to go on exile, there is nothing better for me. ‘yaan padaikindra selvam viradham idhin nalladhu vEru ini yaavadhu?’ What else could be considered to be a better treasure or penance that I would earn or achieve? It is my duty to adhere to the words of my parents.

Rama sets the trap here. He knows that Lakshmana would not listen to him even now and would persist in doing what he had already decided. ‘Of what avail is this kingship Lakshmana! How and when would your anger find its end? ‘thambiyaip pOr tholaiththO?’ Would it end by defeating my younger brother (Bharata) in war? ‘thaadhayai vaagai koNdO?’ Or would it be appeased by quelling our father in a battle? ‘eendraaLai vendrO?’ Or would it be quenched by overpowering our mother?

‘sellum sol vallaan edhir thambiyum sollum.’ Lakshmana countered the well-chosen arguments of Rama. ‘So very good for me, my lord! ‘thevvar sollum sollum sumandhEn.’ I stand here, bearing the mockery of our enemies (that I am incapable of achieving this) ‘iru thOL enach chOmbi Ongum kallum sumandhEn.’ I stand here burdened by two shoulders, nay, worthless stones (incapable of action). ‘kaNaip puttilum kattu amaindha villum sumakkap pirandhEn.’ And I was born to bear this quiver and this banded bow! Of what use these are! Mere ornamentation! There is no purpose in my bearing them, when I am not able to use them even at such a time!

‘Now you stop me. If you continue to do so whenever I rise up in anger, why should I be endowed with these muscular shoulders! They may very well be considered to have been made of stone! Why should I bear this bow and arrows, if I can’t use them when in absolute need? Of what avail is my bravery, if you stop me? I am now the target of mockery of our enemies!’ Lakshmana protests in utter dejection.

And now the trap is put to work very beautifully. ‘Listen Lakshmana. ‘enai naaLum vaLarththa thaadhai than sol kadandhu eRkku arasu aaLvadhu thakkadhu andraal.’ I would not consider it proper for me to go against the words of my father who brought me up. ‘en sol kadandhaal unakku yaadhu uLadhu eenam?’ (When such being so,) would you be slighted by listening to me?

You call me your father, your mother and your master. And for me, there is nothing greater than the words of my parents. I won’t think of violating their words. When I listen to my parents and obey them, why don’t you obey me if you really consider me your father or mother as you proclaim!

Now, now that was something Lakshmana didn’t quite expect at all! See what happens to him now!

Hari Krishnan