Don’t come with me!

If Rama silenced Lakshmana with a very tactful move, Lakshmana won the heart of Rama with love and supplication.

Lakshmana stood defeated and deflated there! He had no argument, absolutely nothing, against Rama now! ‘seetram thurandhaan.’ He gave up his anger. ‘edhir nindru therindhu seppum maatram thurandhaan.’ His counter-arguments for each and every word of Rama virtually dried up. ‘marai naangu ena vaangal sella naal then thisayin nambi than aaNaiyaale Etram thodangaak kadalin’ Like the very ocean that has controlled its waves and does not cross the limits of the shore, by the words of Him whose words are as unfathomable as the Vedas, ‘thaNivu eyidhi nindraan’ he stood there, still, motionless and speechless, all his anger vanishing in a trice.

It was due to Rama that his anger flared up like forest fire and it was due to Rama that it stood quenched in no time. He controlled himself ‘even like the ocean that keeps from overflowing its bounds in obedience to the will of that same Rama.’ Kamban uses the simile of the ocean that does not cross the shores, twice in the entire epic. This is the first occasion and the other one is when he refers to Hanuman who controls himself when he sets his eye for the first time on Ravana in his bedchamber, restraining his desire to finish him off while he is asleep. ‘kaalam paarththu iRai vElai kadavaadha kadal oththaan.’ He (Hanuman) resembled the very ocean that does not cross the shore, waiting for the right Time (the deluge).

Such was the power of Rama’s love over Lakshmana. You can tie him down with simply one word. Obedience. And he would obey his Lord implicitly, unconditionally, unquestioningly and without any protest whatsoever. As Sri VVS Aiyar observes, “In the few words, I know not father, mother or lord; thyself alone art master, mother, father, all to me, is contained the key to the whole character of Lakshmana. He cannot bear to see his Rama suffer in any way.”

But if Rama silenced Lakshmana with a very tactful move, Lakshmana won the heart of Rama with love and supplication. A few moments later, the maids of Kaikeyi brought Rama the coarse hermit’s weeds to wear. Lakshmana took a set from them, for him to wear. Rama looked at him and said, ‘vaan pugazh isayinaai!’ Thou who art celebrated by the celestials! ‘marukkilaadhu nee yaan pugal inayadhu Or urudhi kEL enaa.’ Do not protest when I say. Listen to my words.

‘annayar anaivarum’ all the three of our mothers ‘aazhi vEndhanum’ and the king ‘munnayar allar’ are not like what they were before. ‘venthuayrin mUzhginaar.’ They are immersed in the very depths of gloom. ‘ennayum pirindhanar.’ They would now have to live without me. ‘idar uraa vagai,’ As to console them, ‘unnai nee en poruttu udhavuvaai’ give yourself unto them in their service, for my sake. Do me this favour, please.

Do not follow me into the jungle. Remain here. Our parents would feel lonely now. They would be depressed by my separation. (And note, even at this point of time, Rama remembers to include Kaikeyi in the list of persons who would be depressed by his exile!) You stand by their side as to console them and to alleviate their suffering. Do me this favour. You need not come with me!

My life depends on you

‘You sound crueller now than when you pacified me with the strength of your character…’ says Lakshmana

Lakshmana could not believe his ears. He didn’t ever think that Rama could leave him out at this moment. Right from the beginning, as we have seen, and as great commentators have noted even when they started with Viswamitra, the name ‘Rama’ by Upalakshana included Lakshmana as well. And it cannot be said Rama would have put this suggestion forth whole-heartedly. It was not possible for him as well, to live away from his dear Lakshmana.

But the great character that he is, he always gives a fair chance to allow the other person to have his say, even if he knows what would the ultimate result be. Be it Lakshmana, Bharata or the very Ravana himself, he would be given a chance to make himself clear in particular matters. That is why Rama sends Angada to the court of Ravana, just hours before the declaration of war, giving him one more opportunity to surrender. And even after the war starts, he gives an opportunity again for Ravana to mend his ways. He is so careful (in Valmiki’s version) to instruct Hanuman to first watch Bharata from a distance to see that if he is still the same old Bharata, before giving out the news of his coming back to Ayodhya. Just. Just and proper, that is what Rama stands for.

The Poets do not state it explicitly; but we know how difficult it would have been for Rama to ask Lakshmana to stay back. But he did so, nevertheless. He had his own standards to follow and he would not swerve from it. But Rama was going on exile now and he has been asked to live the life of a hermit. It was not fair for him, he might have thought, to include Lakshmana in his difficulties without giving him a chance to explain his position. It was a difficult job for Rama. But fairness demanded him to adopt this course. He did so in perfect order.

Lakshmana was shocked beyond words. ‘eeNdu unakku adiyanEn pizhaithadhu yaadhu, endraan.’ ‘In what way have I wronged you my brother?’ he asked. ‘neer uLa enin uLa meenum neelamum.’ Fish and water lilies depend on water for their existence. If there is no water, the fish and the water plants cannot survive. ‘paar uLa enin uLa yaavayum.’ All forms of life depend on mother Earth and how would they survive without her? ‘paarpuRin,’ If you would see, ‘naanum seethayum aar uLar enin uLEm aruLuvaai,’ do tell me, on who do Sita and I depend on for our survival?

How could either Sita or I survive without you! How can you even think of leaving me behind! You sound crueller now than when you pacified me with the strength of your character. You are leaving this kingdom of yours behind, giving up your right in it, as a matter of duty. ‘enai kai thudaithu Egavum kadavayO?’ Is it part of your duty to abandon me as well?

The picture that the Poet paints is so moving. Rama is not able to answer this question. Now it was his turn to yield to Lakshmana. ‘uraiththa pin raamna ondru uraikka unnilan.’ Rama didn’t even attempt to say anything after what Lakshmana said. ‘varaith thadam thOLaan vadhanam nOkkinaan.’ His eyes were set on the face of Lakshmana for a long time. ‘viraith thadam thaamaraik kaNNai mikka neer niraiththu,’ Tears filled his eyes resembling the petals of lotus ‘idai idai vizha,’ and they kept on rolling down his cheeks ‘nedidhu niRkindraan.’ He stood there speechless and motionless for a very long time, looking at Lakshmana’s face.

How would he leave this alter ego of his behind! How can he say ‘no’ to this loving brother!

Unparalleled love!

Lakshmana was, as you know, characterized as the very embodiment of the principle of ‘kainkarya’; his ‘Lakshmi’ was ‘Kainkaryalakshmi’…

Service to Rama was the only thing that Lakshmana knew in his life. Nothing else. His service starts right from day one. When Rama and Sita sleep on the grass, Lakshmana stands guard. ‘naaNal maalaivaaip paarin paayal vaiginar,’ Rama and Sita went to sleep on plain ground, covered with grass, (as though they were once again in the ocean of Milk) and ‘varivil Endhi,’ wielding the banded bow ‘kaalaivai aLavum,’ until it was dawn, ‘thambi imaippilan,’ Lakshmana did not bat a wink ‘kaaththu nindraan’ stood guard over them.

When Guhan the boatman offered to take over the duty from him, Lakshmana refuses gently, without hurting him. “Being protected by you, who keep your duty alone in view, O sinless Guha, we all are not (the least) afraid (of any) in this land. But so long as Rama (son of Dasaratha) remains lying down on the ground with Sita, how can sleep be had by me, much less nourishment intended to keep the body and soul together or amenities of life?” (Valmiki Ramayana, Ayodhya Kanda, Canto LI, Sloka 8, 9)

‘It is not that I don’t trust you. You would doubtless keep vigil very sincerely. But how can I sleep when my brother and Sita are lying on the dust of the ground! It is my duty and let me perform it myself.’

Rt. Hon’ble Srinivasa Sastriyar beautifully sums up the essence of his character in these words. “Lakshmana was, as you know, characterized as the very embodiment of the principle of ‘kainkarya’; his ‘Lakshmi’ was ‘Kainkaryalakshmi,’ that is to say, ‘kainkarya’ or service was the badge or distinguishing ‘lakshana’ or mark of Lakshmana. What are the chief points in 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 ’kainkarya’ in the extreme sense, utter devotion and nothing else.”

He would stand guard when Rama and Sita sleep; he would make a float all by himself and ferry them across the River Yamuna, once they are in Chitrakuta. ‘vaangu vEyng kazhai thuNiththanan.’ He cut long and pliant bamboos. ‘maaNayin kodiyinaal Ongu theppam ondru amaiththu,’ and constructed a float, tying them up with creepers. ‘adhan umbaril ulam pOl veengu thOL aNNal inidhu veetriruppa,’ and while Rama and Sita were safely seated on it, ‘neenginaan an nedu nadhi iru kaiyaal neendhi’ Lakshmana swam the river, pushing the float across.

He would swim the river, pushing the float with Rama and Sita seated on it, across Yamuna. He would construct their hermitage. He would level the floor, make the roof out of fronds, and beautify it with the colourful feathers of peacocks and other birds. Rama was so moved when he finished the work that he embraced Lakshmana and said, ‘endru katrani nee idhu pOl endraan,’ when did you learn all this, my child! ‘idar unakku izhaiththEn nedu naaL.’ ‘I have brought you to the jungle and am causing you trouble of extreme kind. So saying Rama shed tears. Unparalleled love!

Love has a different perception

Love has strange ways of interpreting events. While Dasaratha’s known for his unswerving love for Truth, Lakshmana has his own way of disproving it…

Lakshmana appears to be a little too rash on two or three scenes in the second book. One of them is when Sumantra asks for the message of Rama, Sita and Lakshmana to the king and the mothers. ‘Convey my respects to the King and the queens and take care of parrot,’ is the innocent message of Sita. ‘May my mother ever follower her Dharma and honour my father; may she be good to Kaikeyi; may she never forget her duty to the king!’ is the essence of Rama’s message. When he says ‘duty to the king’ Rama, by the word ‘king’ refers to Bharata. Listen to the message of Lakshmana that Sumantra has taken back to the ears of Dasaratha.

“For what offence has this prince (Sri Rama) been exiled? Having quickly promised to carry out he command of Kaikeyi, the king executed it, not minding whether it was worth doing or not, as a result of which we have been subjected to excessive suffering. If the event of Sri Rama having been exiled was brought about through greed (for power) or because a boon had been granted to that effect by the emperor), a wholly undesirable act has been done………I at any rate perceive no parenthood in the emperor, Sri Rama (a scion on Raghu) is my (elder) brother, master, kinsman and father too.” (Valmiki Ramayana, Ayodhya Kanda, Canto LVIII, Sloka 26-28 and 30)

He (Dasaratha) can neither be called the emperor nor my father. I do not see any reason why I should send soothing words to that person! He failed to keep his word. Lakshmana calls Dasaratha ‘meyyan’ sarcastically in Kamban. He has his own way of interpreting it. ‘You say that Dasaratha sent Rama on exile because he could not break his word given to Kaikeyi. Do you realise that he did not keep his word given to my brother to make him the king? How do you call him a truthful person any more? May be he kept up his promise made to Kaikeyi; but he broke the one made to my brother. I cannot call him ‘sathya vratha’ any longer.’

‘urai seydhu em kOmagarkku uRudhi aakiya tharai kezhu thiruvinaith thavirththu,’ In violation of the words given to my king (Rama) ‘matru oru virai seri kuzhali maatu aLiththa meyyani,’ he, ‘that truthful person’ handed over the crown to that lady. ‘araisan endru innam ondru arayar paaladhO’ Does he deserve to be called a king any more?

Love has strange ways of interpreting events. While the entire world celebrates Dasaratha’s unswerving love for Truth, Lakshmana has another, very logical, convincing and irrefutable way of disproving it! ‘I agree that he kept his word given to that woman. But what happens to the word given to my brother? Why did he fail there?’ However, Rama did not approve of this argument. That is a different story altogether.

Lakshmana’s message to Dasaratha is made up of the choicest of harshest of words. But if one would observe, it is born out of sheer love for Rama. Lakshmana’s anger is selfless. It is born, takes shape and finds expression only due to one reason, and the reason needs no restatement.

Love blinds too…

The verses of Kamban describing the enraged words of Lakshmana make him all the more loveable. There about twelve verses…

That intense love is the reason for his jumping into conclusion when Bharata arrives in the forest. He quickly climbs a tree, puzzled by the sounds heard at a distance and the dust that clouds the atmosphere. When he sees Bharata, he immediately decides that he had come here only with a malicious intention. And that too, when Bharata comes without the ostentatious accompaniments that follow the king. ‘vidhi varum thanik kudai mIdhu ilaap padai,’ says the Poet. Though the large army marched with him, there was not a semblance of royalty. The king’s royal ‘white umbrella’ was not to be seen. That itself speaks so loud and clear of the intention of Bharata. This was how Guha the hunter chieftain read the situation and read the heart of Bharata.

But not so for Lakshmana. He has his own ways. “Now this intense love for Rama makes Lakshmana regard as his own mortal enemies all who have injured Rama. He never stops to inquire whether they have actually injured him. It is sufficient if he believes that they have injured or even suspects them to have injured Rama. This passion of hatred clouds his mind in all that concerns Kaikeyi and those connected with her,” observes Sri VVS Aiyar. Bharata was not any different at all! The moment he set his eyes on Bharata, he rushes into the hermitage, puts on his armour, makes ready his bow and quiver and thus unburdens himself to Rama.

The verses of Kamban describing the enraged words of Lakshmana make him all the more loveable. There about twelve verses through which Lakshmana gives vent to his feelings to Rama. Let us see the essence of these verses, for they very beautifully bring out the passion that resides in the heart of Lakshmana and how he looks at even good persons with suspicious eyes, if he has the least little grain of reason to believe that the interests of Rama are injured.

“Behold yon Bharata, now an outcaste to this world as he has already become an outcaste to the next! Thou wilt see the prowess of thy brother’s single right arm against him and all his hosts. Thou will see me destroy the troops of Bharata and make Svarga bend under the weight of quick-rushing immigrants, while the Earth is lightened of her load. Thou will see rivers of blood floating with the carcasses of his elephants and horses, and with his broken chariots flowing to the sea and making the seven oceans one. Thou wilt see my feathered arrows pierce the hearts of those twin brothers and fly through the ethereal void carrying their bleeding flesh in their beaks. By the command of the tyrant king, who was thereto induced by his favourite queen, Bharata is now the Sovereign of the Earth; thou wilt presently see him ruling in Hell at my command! And thou wit soon see the guilty Kaikeyi roll on the ground in inconsolable grief, who delighted not long ago in the tears of thy mother when thou leftest for the jungle-country.” (Translated by Sri VVS Aiyar)

Gory picture indeed! Birds flying with the bleeding flesh and limbs of ‘those twin brothers’ and filling the skies! “Such is the violence of his wrath,” says Sri VVS Aiyar. In all fairness Satrughna was the twin brother of Lakshmana and in his rage, Lakshmana makes him the twin brother of Bharata. ‘iruvar’ is the term used by the Poet.

Though Lakshmana jumps in anger, notice this unique quality in him. This is a strange quality considering the fact that Lakshmana is blinded by anger at this moment.

River in spate but within banks

Though highly volatile and explosive in nature, Lakshmana would not take any action on impulse, unless he has the approval of Rama…

The noteworthy point about Lakshmana is that he would differ with Rama; he would not approve of Rama’s patience, his penchant for Dharma and his ways of allowing a long rope to the enemy. He would argue with Rama. In fact he had done so several times, differing from his opinion. He would haughtily disapprove of Rama’s adherence to Dharma and would even go to the extent of asking him to go back on his stand. We would see a whole lot of it when in our later instalments. But he would not move into action, take a single step forward without a nod from his brother. Rama’s final decision would be binding on him, even though he might not accept it as the best course of action.

Take for instance the scene when he wanted to fight against the exile of Rama. This Sloka particularly brings out what lies in the core of Lakshmana. “These arms of mine, which are worthy of (being daubed with) sandal-paste and putting on a pair of armlets, as well as of giving away riches and protecting friends and relations, O Rama, will exert themselves today to stop those who are interrupting your consecration. Speak out, which enemy of yours may be deprived this very day of his life, fame (of invincibility) and relations. (Pray) instruct me how to proceed so that the globe may be brought under your control. I am at your beck and call.” (Valmiki Ramayana, Ayodhya Kanda, Canto XXIII, Sloka 38-40)

Though highly volatile and explosive in nature, he would not take any action on impulse, unless he has the approval of Rama. He would beg, beseech and implore for orders and instructions. He would not act on his own unless Rama instructs him on particular issues. Rt. Hon’ble Srinivasa Sastriyar remarks, “In spite of his uncontrollable fury, the frenzy of anger, in spite of that Lakshmana is not willing to take the field and apply violence – he is so ready to actually apply violence – unless he, Rama, gives the order. He waits for his consent. Impatient, angry, uncontrolled, nevertheless, he would not take a step without his brother’s sanction. So final is his dependence on Rama, so ultimate is the authority that he gives to Rama that however much he differs, he will not take his own line unless it is previously sanctioned.”

Well, this was one such occasion. He is fully armoured, armed and ready to venture on a battle with Bharata and his army. But would not move an inch without orders! Rama patiently listens to Lakshmana without interrupting him in anyway. Nor does his body language reveal what runs in his mind. The long and uninterrupted peroration of Lakshmana holds enough proof. Rama knows how to take charge of the situation. He knows that if this excitable creature has to be silenced, he should be listened to, first. He lets him pour out his feelings

And finally when Lakshmana finishes, Rama just smiles. The right beginning for the right situation. Rama reveals his art of situation handling once again. He knows how to calm this excitable creature now. Not only that. He has also noted that the arguments of Lakshmana border on bragging. He knows how to start his response to make this fellow listen.

But before going into that it should be remembered that Lakshmana is not given to bragging. He does so only on two occasions, this being the second one. The first one was in Ayodhya, before commencement of exile.

Capping the volcano

A stunning example of administering admonition without sounding harsh or painful; but at the same time driving the message home…

‘Do I have to be told what you are capable of Lakshmana?’ began Rama very calmly. Note that familiar beginning. Very calm, soft, gentle and soothing words with a liberal dose of genuine affection, concern and praise. The same old time tested method of situation handling that is rephrased, decorated and sold to us by the West under innumerable fancy labels, the essence being, ‘listen, praise and then differ.’

‘ilakkuva! ulagam Or Ezhum nee kalakkuven enbadhu karudhinaal,’ If you set your mind on confounding all the fourteen worlds, my dear Lakshmana, ‘adhu vilakkuvadhu aridhu’ who is there to stop you from doing so? Just who is capable of doing so? ‘viLambal vEndumO?’ Do I need to be told of that? ‘pulakku uriththu oru poruL pugalak kEttiyaal.’ Now I have something to tell you, something that deserves to be thought of by the intelligent and knowledgeable persons. Listen.

‘Just tell me. Can you mention a single name from the long lineage of our ancestors that has veered off from the course of righteousness? Is there anyone in our family who can be thought of as a wrongdoer? ‘nam kulaththu udhiththavar navayin neenginaar.’ Faultless is the person who is born in our race. Who would be found deficient? ‘eNNil yaavarE?’ Can you think of a name? When such a name is non-existent in our rich heredity, how can Bharata alone be thought of as being made of a different mould? How can he be different?’

‘If Bharata comes here, he comes here to call me back. That can be the only reason. ‘nal nedum padai nalgal andriyE’ Instead of (inferring that he has come) to give the great army (kingdom) back to me ‘ennodum porum ena iyambar paaladhO?’ would it befit one to judge that he has come here to fight with me? ‘sEN uyar dharumaththin dhEvai’ He is the very Lord of rectitude, ‘semmayin aaNiyai,’ the very root, base on which honesty and straightforwardness depends and rests ‘annadh ninaikkal aagumO?’ and would it be fair to impute motives to him? Wait for a few moments and you will see for yourself.’

In the meantime Bharata arrives on the scene clad in hermit’s weeds and with joined palms. Rama smiles at Lakshmana again. ‘aarppu uru vari silai iLya ayya!’ O my young sire, the rebellious archer! ‘thErp perum thaanayaal bharadhan seeRiya pOrp perum kOlaththaip porundha nOkku.’ Just take a look at the way in which Bharata has marched on me with the great army! Look at the way in which he is clad – in tree bark – and think of the way in which you have readied yourself in full battle-gear.

Valmiki shows Rama in playful mood again. “If you utter these words (signifying your intention to kill Bharata for the sake of sovereignty, I shall speak to Bharata as follows on seeing him. ‘Let the kingdom be given away for good to Lakshmana.’ Being addressed by me in the words ‘Bestow the kingdom on Lakshmana,’ Bharata, O Lakshmana, will surely accept my command, saying “amen!” (Valmiki Ramayana, Ayodhya Kanda, Canto XCVII, Sloka 17, 18)

A stunning example of administering admonition without sounding harsh or painful; but at the same time driving the message home and making realisation dawn.

But that is the last scene where we see Lakshmana bowing down his head in shame. He sparkles and his intuition is keener and even excels that of Rama in several scenes that are to come. His role takes a good shape in the Aranya Kanda and his character enthrals the hearts of the readers in the Yuddha Kanda.

Faith and devotion

We have seen Lakshmana the silent participant of the Bala Kanda and Lakshmana the rebel of the Ayodhya Kanda. What we are going to see from this point onwards is a totally different Lakshmana. He is ever so diligent, vigilant, wakeful and highly supportive. His intellect is sharp and he reasons out many incidents logically. As Sri VVS Aiyar observes, “But whenever it is not a question of Kaikeyi or Bharata, Lakshmana’s mind sees clear as crystal. He is in all other matters the wisest of the wise and the wariest of the wary. His devotion to Rama and Sita gives him a power of insight which is denied to Rama himself

It is the power of devotion that works all wonders. Faith and devotion are the bulwarks of our very existence. Speaking of them, I am reminded of a beautiful parable of Sri Ramakrishna Paramahamsa. ‘Someone had to cross the ocean from Lanka to the mainland. Vibishana gave him a small object wrapped in cloth. Keep this with you, he told that person. Tie it up around your waist and you can just walk over the ocean.’

The person did so and he could walk over the ocean. But half way through he was so curious about the object that Vibishana gave him. ‘How come this thing enables me to walk over the waves?’ he wondered and opened the wrapping. He found a Palmyra leaf with the name ‘Ram’ written on it. ‘So, is it only this?’ thought he and the next moment he could not remain on top of the waves any more! Faith moves mountains. Devotion gives you the strength to do so, says Ramakrishna and adds jokingly, ‘and that is why Hanuman, imbued with devotion for Rama could fly across the ocean chanting the name of Rama, while Rama had to build a bridge to do so!’

Well, that shows the power of devotion. That anecdote of Ramakrishna brings out the essence of devotion. And the observation of Sri VVS Aiyar, “His devotion to Rama and Sita gives him a power of insight which is denied to Rama himself,” emphasises the same point. It is the thing that has been responsible for the onward march of generations. There is nothing to surpass the power of the devotion and faith combine. And that is how Lakshmana could see a lot more than Rama himself on several occasions, for he was the child perched on the father’s shoulders, who by the sheer advantage of the extra height, is able to see more than what the father can see. But who can deny that it is the father who gives that advantage of ‘extra height’ to the child thus enabling him to envision more!

Right from the time of the arrival of Surpanakha, the role of Lakshmana gains the special place of importance. But it has to be remembered that by that time a little more than twelve years had passed from the commencement of the exile. Life was a smooth sail until then. There is not much to mention about their life for a long time that the Poet himself quickly crosses this period in just one line of a four-line verse! ‘aindhum aindhum amaidhiyin aaNdu avaN maindhar theedhu ilar vaiginar.’ They lived in peace and without any harm for years five and five (or ten years).

The story gains speed from this point of time and the events described in Aranya Kanda and the other three books happen within a short period of around three years. And now we see the emergence of Lakshmana as a splendid hero.

The Surpanakha incident

This is one example for Lakshamana’s quick action, judgement and quick decision-making…

The story picks up momentum right from the moment Surpanakha arrives on the scene. The ogress falls in love with Rama and the scenes that follow her approaching Rama to win his heart with her lecherous advances ripple with humour. ‘I come from a royal family. Kubera, the lord of wealth, is my brother and my other brother Ravana is the mightiest emperor of the three worlds,’ she entices Rama.

Rama however turns her to Lakshmana, playfully. ‘aruththiyaL anaya kUra, agaththuru nagayin veLLaik kuruththu ezhum neelak koNdal,’ When Surpanakha said this, Rama of cloud like complexion was amused and a smile appeared on his face, ‘uNNdaattam koNdaan’ he became playful.

‘O you seem to be from a very big family. ‘oruvanO ulgam mUndrirkku Ongu oru thalaivan.’ One of your brothers is the emperor of all the three worlds. ‘oongin oruvanO kuberan.’ Your other brother is the very Kubera. ‘annaar thaurvarEl koLven.’ I will accept you if they come in person and give you (to me in marriage). Else, please go to some other place.

This is one scene where Rama’s penchant for practical jokes comes to the fore. As this is a very important scene that marks a turning point to the story, it is appropriate to take it up for detailed study when we take up Rama. It is sufficient for now to see that Surpanakha had some reason to believe that Rama had set his mind on her and that he is refusing to accept her because of the presence of Sita, whom Surpanakha perceives as ‘incomparable beauty.’ ‘kaN pira poruLil sellaa; karuththu enin ahdhe.’ The eye that is set on her would not move on to other objects. And it is the same with the mind of the person who sees her. ‘kaNda peN pirandhEnukku endraal,’ If I, a woman, is enticed and enraptured by her beauty, ‘en padum pirarukku?’ what would be the condition of a man, especially the one whom she belongs to?

She then ventures into the calculation that if Sita is eliminated, there would be nothing to stop Rama from accepting her. And when Rama is away for performing the evening rites – sandhi – she pounces on Sita and takes her away, without realising that Lakshmana is standing guard close by.

It was no time for Lakshmana to wait for orders now! He was supposed to guard Sita and there is an emergency! ‘Stop there!’ he shouted. ‘nil adee ena kaduginaan.’ He reached for her crying ‘Tarry there!’ ‘peN ena ninaindhaan.’ The next moment he thought that though an ogress, Surpanakha is a woman. He held her by her locks and severed her nose, earlobes and breasts applying the minimum of violence to restrain her from going ahead with her dangerous and motivated venture.

That is one example for Lakshamana’s quick action, judgement and quick decision-making. In the following scenes, on the arrival of the golden deer, Maricha, we are going to see his sharp intellect, keen intuition and excellent logic coming into play.

Smelling a rat

Was it a deer or was there a ploy behind it? Lakshmana has strong reasons and mentions that it is Märïca who has come in that form…

When Sita is enraptured by the beauty of the golden deer and Rama decides to go after it Lakshmana’s power of reasoning is wide awake. ‘Who would not be charmed by this wonder of wonders,’ exclaims Rama as to pacify Lakshmana whose opinion is not in favour of going after it. ‘So what?’ is the blunt retaliation of Lakshmana.

‘aariyan anaya kUra,’ Hearing Rama saying so, ‘annadhu thannai nOkki,’ taking another look (at the golden deer) ‘sIriyadhu andru idhu endru sindhayil theLindha thambi,’ Lakshmana who was very clear and convinced that this was not a deer for real, ‘kaariyam ennai?’ So what are we to do about it? ‘kaNdadhu kanaga maanEl,’ Let it be that it is a golden dear. I agree with you. ‘vEri am theriyal vIra, mILvadhE mEnmai endraan,’ Let’s move away from here. That is what we have to do now.

It is not a mere suspicion. Lakshmana has valid information with him to support his judgement. When he speaks, he speaks with authority of information, precedence and reason. ‘Do not be deceived by its looks, my brother! I suspect that Märïca has arrived here in this form,’ he declares. “I conclude this deer to be the same as that ogre, Märïca. Hunting game in the forest with delight, many kings, O Rama, have been killed by assuming a deceptive form at will. This effulgent form of a deer assumed by him, O tiger among men, is a hoax on the part of the ogre – who is well-versed in conjuring tricks – and it is like a magic show. To be sure, no such deer, freckled1 with jewel-like spots, exists on the face of the earth, O scion of Raghu! It is surely a phantom, O ruler of the globe; there is no doubt about it.” (Valmiki Ramayana, Aranya Kanda, Canto XLIII, Sloka 5-8)

It is not usual for Lakshmana to sound so impolite, especially when speaking to Rama. But his anxiety shows through. The fact that he is not able to convince Rama to see what he wants him to see makes him all the more anxious.

‘Right. I agree with you. If as you say it is an ogre who has come assuming the form of this deer, then I will be killing it for sure and I will only be discharging my responsibility. If on the other hand, it turns out to be a real golden-deer, I will capture it for Sita. Either way there is no harm in pursuing it, Lakshmana. Why are you so worried?’

‘pin nindraa inayar endru uNargilam.’ We don’t know who is behind all this. It is not correct to think that this deer has appeared here of its own. There is somebody who is behind this, though we do not have any information on them right now. ‘pidiththa maayam en endrum theLidhal thEtraam.’ And we do not know what form that the person who has sent it has assumed and where he is lying hidden right now. Anyway, I do not approve of your going behind it for another reason too. ‘mun nindraar munindhuLa vEttam muttral,’ Hunting has been despised by our ancestors ‘pon nindra vayirath thOLaai pugazh udaiththaam andru’ and if you go after the deer to hunt it, it won’t befit your valour.

Listen to me, I have got something more to tell you.

Hari Krishnan