Post 3 Dear srivaishNava perunthagaiyeer, I am very sorry for the typo error that has crept in. Since aaraNya kaaNdam is the third the numbers of the slOkams have to be 3- 45- 24, 3- 45- 25 etc and not 4? 45? 24, 4- 45-25. Perhaps, since all bhakthaas are experts in raamaayaNam, they have just accepted my folly and thereby ignored the error. We saw in the previous post, on the topic Line of control, seethaa saying "Whether this is an intrigue of yours or that of Bharatha it is unachievable, saumithri. How can I long for another commoner when I have put my faith only in the lotus-blue-complexioned and lotus- bright-eyed husband of mine, Raama?" [3-45-25, 26a] The soul or devotion seethaa realizes the god raama is the whole, sole, and final refuge and she also opted for that only. At times the materialistic desires like the deceit golden deer lures. So some fits wavery expressed. In that see next what is her reaction. samaksham thava soumithrE praaNaan thyakshyaami asamsayam || 3-45-26 raamam vinaa kshaNam api na Eva jeevaami bhoo thalE | meaning: If that comes to that, I will just discard my life in your presence, soumithri, do not mistake it. I do not eke out an existence on this earth even for a moment without raama." Thus seetha threatened lakshmana. [3-45-26b, 27a] Point: 1. Whenever the situation or some things go out of control, it is typical for a woman to say I will die. That way, after having gone the materialistic way of asking for the golden deer, seethaa also behaves as a normal woman of the kind we see around us. So whenever a women, that too a beloved person in the family says like this, it is normal that the other person [or persons] to bow down to the wish of that lady who said so. [As already stated in previous post, women readers please excuse me for this kind of statements, as these are reflections to highlight the story content and not to demean any individual] 2. The mind or soul or wisdom, [read seethaa] when tested beyond certain limits always looses its balance and tends to resign, rather than find a solution. That is reflected by way of saying, `I will die'. Here comes the trait of `lateral thinking' to find a solution in a balanced mind. But when `anger' reigns supreme, then ego takes over. That too when it is found some body, in particular, a subordinate standing in front, is not obeying, when anger is at its heights, it adds fuel to fire, the go spits out anger, the anger raising from sparkto fire, fire to rage. But then, when that ego, even at that stage also, finds itself helpless or directionless, then tends to resign, more to check what happens next and not just really a resignation. That is what seethaa also does. When the soul finds renunciation is not obeying to leave, then it tries to leave on its own by dying. Soul will die? Mind will and not the soul. Devotion will and not the soul. So the soul, seethaa is taken away by the 10 senses the dhasa aananan ? raavaNan. Dear bhakthaas ? see what is reaction of lakshmaNa, the renunciation, for the accusation let out by seethaa not only on him but also on bharatha, the discrimination. That poor (?) man bharatha, who received the paadhukai ? the sandals and which represented the king raama ? he is accused of malafide intentions in particular for the sake of `kaama'- the physical lust. It is true that many a times `discrimination' is suspected of malafide intentions, until the good result is produced. When it is expected that renunciation has to go ? viz. renunciation to renunciate its duty of protecting - it is not so easy ? for it itself has developed an attachment and to renunciate for renunciation itself is somewhat difficult. That is why it is said develop each of the good practices bit-by-bit and then it itself will become a habit and will not be so easy to divest. uththaram na uthsahE vakthum dhaivatham bhavathee mama || 3-45-28 vaakyam aprathiroopam thu na chithram sthreeshu maithilee | svabhaava: thu Esha naareeNaam Eshu lOkEshu dhrisyathE || 3-45-29 meaning: lakshmaNa says to seethaa ? "I do not venture to reply you, maithilee, as you are like a deity to me. Women using words, that are in a class, by themselves, is not at all surprising. This sort of bringing stilted words into play, is the nature of women and it is obvious in the world". vimuktha dharma: chapalaa: theekshNaa bhEdhakaraa: sthriya: | na sahE hi eedhrsam vaakyam vaidhEhee janaka aathmajE || 3-45-30 srOthrayO: ubhayO: madhyE thaptha naaraacha sannibham | meaning: LakshmaNa continues -Women by their nature are unbound by the etiquette of decency, whimsical, cantankerous and they tend to become users of the artifices of vicissitudes, and oh, VaidhEhee, the daughter of Janaka, indeed unbearable are this kind of words, that are much the same, as burnt iron arrows thrust in between my two ears. Comment: The role of women in bringing alterations in joint families, peaceful histories or even in transcending legends is evident in every culture, bhaaratha, hindu or elsewhere. mahaanthO api hi bhidyanthE sthreebhi: adbhi: iva acalaa:| kaamandhaka - lavaNa jalaantaa nadhya: sthree bhedaantaani bandhu hrudhayaani | praacheena smruthi 'They, the women, may be great beings but they tear asunder hearts, like oceans tearing great mountains.' Lakshmana is not in eye-to-eye with Seetha here and he is going on listening all her accusations with his two ears. And in between his two ears his conscience is there, which is not permitting him to tolerate these words, yet he is tolerating. upasrNvanthu mE sarvE saakshinO hi vanEcharaa: || 3-45-31 nyaaya vaadhee yathaa vaakyam ukthO aham parusham thvayaa | meaning: Let all of the forest-itinerants indeed listen as to how you are addressing me with bitter words, though I am reasoning with you conscientiously, and let them come to my help to corroborate for the sake of justice. dhik thvaam adhya praNasyantheem yan maam Evam visankasE || 3-45-32 sthreethvaath dhushta svabhaavEna guru vaakyE vyavasthitham | meaning: Fie upon you, you are acrimoniously tempered owing to your feminality, and by which impulsive reason, you mistrust me, who am presently abiding in my brother's order, may God damn you for that crotchety. gamishyE yathra kaakuthstha: svasthi thE asthu varaananE || 3-45-33 rakshanthu thvaam visaalaakshi samagraa vana dhEvathaa: | meaning: I am going there where Rama is, oh, lady with best visage, you be blest, and oh, broad-eyed one, let all of the forest deities protect you. Point: so the soft, obedient, lakshmaNa ? the renunciation, decides to leave seethaa, the devotion, even at the risk of she being alone and protectionless, which is against the orders of god, raama, his elder. So before leaving he calls upon the vana dhEvathaas to be a corroborator to what happened and to protect seethaa. But where is that slokam saying lakshmana drew a line of control when he eventually left? That is the topic of ours. After an exchange of hot words there is no physical action of lakshmana drawing a line ? the much debated "lakshman rekha" ? it is NOT stated by vaalmeeki as you have seen now. Let us continue in next what kamban has to say on this Dhasan Vasudevan m.g. ------------------------ Yahoo! Groups Sponsor --------------------~--> Has someone you know been affected by illness or disease? 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