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Oppiliappan List Archive: Message 00198 Jan 2007

 
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Post 25

 

Dear Sri vaishnava perunthagaiyeer,

 

In the previous 24 posts, we saw 'lakshmaNa' donning 10 roles. The 10 th role as a great warrior is continuing. Just for recollection, we have completed lakshmaNa's role as a warrior in

We are doing with 'maareecha maan'.

 

In the previous post perhaps the following sentence towards the end of the post is not properly drafted – [please excuse me for that]

·        Second maareecha himself naarates how he was beaten by raama, when he wanted to take revenge for the hit he received from raama during the early days of forest life of raama.

 

This should read as

·        Second - maareecha himself narrates to raavaNa how he was beaten by raama, when he wanted to take revenge for the hit he received from raama during the killing of his mother thaatakaa – in the thaatakaa vadham. This happened when raama was spending his early days of the 14 years of forest life.

 

We saw that maareecha was spared from killing by raama twice. For the third time when he came up as golden deer, at the behest of raavaNa, let us go into details to see what happened and in particular of lakshmaNa's role in that deer maareecha's killing.  

 

When the deer appeared playing in front of the aasramam, the real deers of the forest came nearby this golden deer, smelt it well, and then ran away – vaalmeeki says here – the real deers ran in all 10 directions. [means they feared so much as to realise this particular deer is not our clan member and hence ran away hastily].

 

Seethaa saw that deer and got fascinated, called raama to come immediately along with his brother. When she called them, vaalmeeki describes that calling as 'shouted in excitement' – as - 'bharthaaram api cha aakraandha lakshmaNam chaiva saayudham'. Please note the word saayudham – for, at that time lakshmaNa stood as security to raama and seethaa as 'aayudha paaNi' – fully 'armed' – like the security staff of present days - always fully equipped. [dear readers, please note the security guard role is being played very well by lakshmaNa here].

 

When thus invited upon, LakshmaNa had a good look at the deer and said to raama, 'it is maareecha and not a deer'. He added there is no such deer studded with gems and all that in the world – so it has to be maareecha. Further he added – many kings were killed earlier when they were on hunting games, by this 'quick guise changing maareecha', who came in 'deer' guise and all other animal guises, and killed those kings. So lakshmaNa advised king raama - as a good minister - to think properly, foresee the likely happenings – forewarning the king raama clearly.

 

Perhaps lakshmaNa has collected information about kings being killed due to this guise changing maareecha, while doing his duty as the security guard to raama and seethaa. Also now he has watched what other deers around were doing with this golden deer and could realize something wrong from their running away. So it is further clear that the security guard lakshmaNa is doing his duty very well, in observing what is happening around, not only watching the human or demons, even animals etc.

 

Then seethaa said to raama 'catch the deer live to be used as a playmate – if not possible alive, then at least bring the skin of deer to be used as a seat cover on the dharba grass aasana'. She also added, 'of course, this is unbefitting to a women to ask like this', which means she expressed her desire – not a demand - for the deer. Also she exhibits she knows her limits very well.

 

When raama looked at the deer, he was also fascinated by the deer's roopam – so he explained at length to lakshmaNa how it is a 'worth forest produce' to be collected by kings – similar to different ores, gemstones etc. In this 'worth forest produce' statement of raama, there is also some 'sourcing logics' to increase the contribution from forestry in the financial management of a king.

 

dhanaani vyavasaayEna vicheeyanthE mahaavanE |

dhaathavO vividhaa: cha api maNi rathna suvarNina: || 3-43-32

 

meaning: raama said to lakshmaNa, 'And exerting themselves in great forests, they, by far, amass forest produce, ores, jewels, gemstones and the gravel of gold'.

 

Comment: And this deer is also the produce of this forest, as such hunting this for taming or tanning is befitting to us, as we are princes.' One should not 'exert oneself,' or 'amass' forest produce even if he is a king, but collect it casually without looting it. That also indicates a king should collect forest produce and nature produce like ores gemstones etc to increase their financial strength. Dear readers, do you feel there is something to learn from raamaayaNam as part of   modern management.

 

thath saaram akhilam nruNaam dhanam nichaya vardhanam |

manasaa chinthitham sarvam yathaa sukrasya lakshmaNa || 3-43-33

 

meaning: Everything of that wealth from forest produce will be filling the treasuries of kings, like the speculated objects filling the entire treasury of sukra just by his thinking of them in his mind.

 

Point: The forest produce is the best wealth for enriching the coffers of the kings for maintenance of kingdom, and for other rich people it is for trade etc.' Hence, this deer, or its deerskin is saaram 'an excellent gift' to be taken to Ayodhya on our return.' Raama's saying is interpreted in this way giving a high priority to forest produce.

 

Point: See next slokam where a modern management topic of 'framing a budget' and 'achieving that targeted budget is staed by raama. See what a financial wizardry is in this statement – also a statement on motivation -

 

arthee yEna artha kruthyEna samvrajathi avichaarayan |

tham artham artha saasthrajna: praahu: arthyaa: cha lakshmaNa || 3-43-34

 

meaning: The financial experts and the other financially well-off people say 'with which aspirational activity an aspirant unhesitatingly scurries and achieves it, that achieved target alone is lauded to be worthwhile, or, as real wealth'.

 

Comment: dear readers, may be this is not connected with lakshmaNa's roles, which is our topic. But in that critical part of the story – when a turning point is about to happen in killing of maareecha and abduction of seethaa, then also – in that moment of facing an illusory object like a golden deer - raama's wisdom in financial management, the skills in motivational theory, material management skills comes out.

 

Is it the cleverness of the kavi vaalmeeki to place it here? Or is it the exhibition of supreme wisdom of the lord? Oh, what a beauty.

 

That is why it is added here even though unconnected to topic on hand. My purpose is to highlight such nuances in raamaayaNam and not telling the known story.   

 

Story: Then raama added to lakshmaNa even if it is maareecha then also it is worth pursuing so that he is eliminated. Finally raama directed him to be vigilant and protect maithilee - [So the security guard role which already lakshmaNa is doing is explicitly assigned once again by raama]

 

EthEna hi nrus amsEna maareechEna akrutha aathmanaa |

vanE vicharathaa poorvam himsithaa muni pungavaa: || 3-43-39

 

maning: If this deer is maareecha, this heinous and vicious-souled demon has indeed tortured many eminent sages earlier when was on the prowl in the forests, thus he is fit to be eliminated.

 

iha thvam bhava samnadhdhhO yanthrithO raksha maithileem || 3-43-46

asyaam aayaththam asmaakam yath kruthyam raghunandhana |

 

meaning: Oh, LakshmaNa, the descendent of Raghu, you stay here in all preparedness and guard Maithili steadfastly, whatever enterprise of ours is there that is founded in her.

 

Point: this slokam conveys that for whatever business, we, [raama and lakshmaNa], have come here to the forest, maithily is the focal point and hence guard her.

 

aham Enam vadhishyaami graheeshyaami athavaa mrugam || 3-43-47

yaavath gachChaami soumithrE mrugam aanayithum dhrutham |

pasya lakshmaNa vaidhEheem mruga thvachi gathaam spruhaam || 3-43-48

thvachaa pradhaanayaa hi Esha mrugO adhya na bhavishyathi |

 

meaning: raama said to lakshmaNa, 'I wish to catch this deer, Soumithri, if not, I will kill it, and I will be going forthwith to fetch the deer'. LakshmaNa, see how VaidhEhi's perception is overtaken by deerskin. Indeed by the strangeness of its skin that deer must be a mysterious being, hence, it will not survive now.

 

apramaththEna thE bhaavyam aasramasthEna seethayaa || 3-43-49

yaavath prushatham EkEna saayakEna nihanmi aham |

hathvaa Ethath charma cha aadhaaya seeghram Eshyaami lakshmaNa || 3-43-50

 

meaning: Oh, LakshmaNa, apply yourself vigilantly while staying in hermitage along with Seethaa. Soon as I go, I will be felling that spotted deer with one arrow and return quickly.

 

pradhakshiNEna athibalEna pakshiNaa jaTaayushaa budhdhimathaa cha lakshmaNa |

bhava apramaththa: prathigruhya maithileem prathi kshaNam sarvatha Eva sankitha: || 3-43-51

 

Meaning: Oh, LakshmaNa, you be here, taking care of Maithili along with the forthright, formidable and fatherly bird Jataayu, and be watchful and suspicious from everywhere and every split-second", Thus Raama spoke to LakshmaNa and started to go after the deer.  

 

Point: An assistant security officer [?] or an associate officer is also brought into picture to help the main guard lakshmaNa. Also strict instruction to be vigilant is given. That means some threat is anticipated.

 

So the warrior lakshmaNa is now doing duty of the security guard and protector, told to be vigilant and in any imminent attack, he has to be 'self sufficient' to fight and do that guarding effectively. Further, for any assistance required, he can seek from that fatherly jataayu – [since the eagle is noted for its sharpness and vigilance, besides the power at the attack]. Hence he is to be requisitioned in case lakshmaNa feels he is falling short in capacity to fight or vigilance   - which actually he is not. 

 

Story: Then raama went after the deer. Having drawn raama away a lot of distance from seethaa, then maareecha appeared near and far alternatively. By then raama decided to kill the deer. See what he did -  

 

tham Eva mrugam udhdhi sya svasantham iva pannagam || 3-44-14

mumOcha jvalitham dheeptham asthram brahma vinirmitham |

 

meaning: Raama forcefully outstretched the bowstring with arrow targeting the Golden Deer alone, and released that fiercely blazing arrow-missile which is carefully created by Brahma and which is hissing like a snake.

 

thaala maathram atha uthpluthya nyapathath sa bhru sa aathura: || 3-44-16

vyanadhath bhairavam naadham dharaNyaam alpa jeevitha: |

 

meaning: Then Maareecha is highly frenzied as his lifespan is minimised, blared a blaring shriek, vaulted up to a height of palm-tree, and fell down onto the ground.

 

[respected IVK Chari swamin – I think I missed to list this usage of brahmasthram earlier]

 

Then remembering what raavaNa wanted from maareecha, he shouted haa lakshmaNa and haa seethaa so that lakshmaNa also is pulled away from seethaa and it is easy for raavaNa to do that abduction. Thus lakshmaNa's role in killing of maareecha, instead of being a deputy in warring turned to 'stand guard to manni seethaa' as in khara dhooshaNa vadham, again another low-key affair. Let us see 'what is his role in vaali vadham', in next post. [perhaps no role except as an onlooker - like maareecha ambush – but let us go into details and see what it is]

 

Dhasan



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