Post 34
Dear Sri vaishnava perunthagaiyeer,
In the previous 33 posts, we saw 'lakshmaNa' donning 10 roles. Just for recollection they are
Now we will take up that 11th role as a Minister and wise counsel to raama. Before we really take up the topic, I have a doubt – do really raama need a counsel or minister to suggest certain things. For we have already seen he is vEdhavith, saasthragna, and a good adminsitrator and well trained under guru vasishta in many aspects.
When I was going through the aachaarya raamaamrutham of HH sri thirukkudandhai aaNdavan appearing sri ranganaatha paadhukaa magaazine, one point struck me, among the many poured out by swamy, viz.
What is the greatness of raama? Raama claimed 'he is sage vasishta's sishyan'.
What is greatness of sage vasishta? Leave aside his other credentilas - He is the aachaarya of the 'supreme lord raama'.
[like the other guru sishya combination – guru saandheepani and lord krishNa].
Perhaps guru vasishta will be more remembered than guru saandheepani for
§ When we talk about visvaamithra, vasishta comes into the story.
§ When we talk about kaamadhEnu vasishta comes into the story.
§ When we talk about rishyasringa - as in maha bhaaratha or in raamaayaNa - vasishta comes into the story - since vasishta permitted dhasaratha to have sage rishyasringa to perform the yagna -even though vasishta is the kula guru of dhasaratha.
[That magananimity of vasishta – hey dhasaratha - I am your guru – leaving me aside or brushing me aside, you want the yagna to be done by other sage? How can you even think like that? Then you will not the desired fruits out of the yagna. All these he did not do but graciously permitted dhasaratha]
But sandheepani – may be very few scenes in sreemadh bhaagavatham.
Then, for raama, here again enters another guru sage visvaamithra, and later sage agasthya. So raama really had many great gurus, crossing his path and teaching a lot and lot.
[is it really? To that supreme lord – or an act?]
Perhaps, dear readers, you might have thought now why so much on the gurus?
That too when we are taking up on lakshmaNa's minister's role - that is to bring in that point - to such a great 'vasishta sishyan raama', is there a real 'need' for suggestions or counseling?
That too, from lakshmaNa, his junior? Yes, for any body, at times of distress or in some bad moods, some good suggestions advices or counseling is needed.
That too from a counsellor of lower level than the one who is counselled? Levels do not matter in such occasions. So a need for counselling is always there, even though the counselled may be really great.
Another great point is to be kept in mind is - raama played that role of man – that 'aathmaanam maanusham manyE' so effectively, that at times he exhibited he was so much in deep anguish and needed advices, counselling. Since lakshmaNa was the person accompanying him always, we find in lakshmaNa, a good minister to advice suitably. Or at least that is what vaalmeeki portraits.
That is about raama – we have to see the other side also - about lakshmaNa – is he at such a low educated or less intelligent or less in character when compared to raama? No sirs, for vaalmeeki himself says 'lakshmaNa is equally virtued' – samathaam guNai: - like raama. Added is that qualification as a brother to do that minister role. So lakshmaNa is thus fully qualified.
tham guNais samathaam praapthO bhraathaa vipula vikrama: |
soumithrir anuvavraaja dhaarayan dhuHkham aathmajam || 2-19-39
Meaning: Lakshmana,
§ who got virtues equal to Raama,
§ who was having great heroic valour,
§ who was the brother,
kept the grief within himself and went along with Raama.
Enough? Now let us go into what are those occasions when raama needed the ministerial service of lakshmaNa in counseling, advising, suggesting etc.
1. when father dhasaratha asked raama to go to forest. [ayOdhyaa kaaNdam]
2. when maareecha maan appeared and seethaa demanded that to be captured. [aaraNya kaaNdam]
3. when seethaa is missed and raama started lamenting on loss of seethaa – this is more a 'sOkha nivarththi' advice than a learning matter.[aaraNya kaaNdam]
4. when maayaa seethaa is killed by indhrajith – again a 'sOkha nivarththi' [yudhdha kaaNdam]
Now let us go into details one by one – since occasions are listed as above, let us see the points alone – later we can add others if it comes into light as we progress.
I wish to add here that there is no instance in baala kaaNdam, as I have understood, for a detailed talk between raama and lakshmaNa [so there is no room for some suggestions or counseling to be done].
If readers can give ref it is most welcome. So let us move into ayOdhyaa kaaNdam --
bharathasya atha pakshyO vaa yO vaa asya hitham ichchhathi |
sarvaan Ethaan vadhishyaami mrudhur hi paribhooyathE || 2-21-11
meaning: lakshmaNa says to raama [I shall kill all those who are siding Bharata, and are favourable to him]. "Soft person indeed gets disgraced!"
point: as an angry young brother, we have seen what all he talks. During that angry talk, one slokam is as above – but the point we have to take here is – 'soft persons indeed gets disgraced' – when required one has to show his 'aggressiveness' cannot be soft always. To be 'always soft natured' - may be, many a times taken, that is taken as a weakness of that person – this is what is said in 'modern human resources management science' also.
gurOrapi avalipthasya kaarya akaaryam ajaanatha: |
uthphatham prathipannasya kaaryam bhavathi saasanam || 2-21-13
meaning: [this again is another point of suggestion from lakshmaNa during his angry talk]. Even a venerable person is to be punished
§ if he becomes arrogant,
§ if he does not know good and evil actions
§ if he takes to a wrong route.
Point: again see yet another human resources management point – that has happened in many a corporate chief or chairman's cases and dictator's cases – some other person does a corporate raid or a coup [in dictator's case] and usurps power and punishes this person for his wrong doings - who even though was in commanding position or venerable position all these days.
Even during that emotional urge and upset mood, lakshmaNa talks very wise poins and 'valid ones' which are applicable even today.
Continuation: In aaraNya kaaNdam when the maareecha maan – the maareecha disguised as golden deer - came trotting in front of seethaa, she called both raama and lakshmaNa to have a good look at that deer. On seeing that lakshmaNa said
sankamaana: thu tham dhrushTvaa lakshmaNO raamam abraveeth |
tham Eva Enam aham manyE maareecham raakshasam mrugam || 3-43-5
meaning: But LakshmaNa became incredulous on seeing it, and said to Raama, "I believe this deer to be that Maareecha, the demon".
point: in tamil there is a proverb, 'manthirikku azhagu varum poruL uraiththal' – meaning: a minister must have wisdom to foresee the likely future happenings and advise the king accordingly. [Since the word 'poruL' has another meaning as 'wealth' or 'money', somebody punned 'that is why the present day ministers advise their chief to start counting the money how much they can earn within their tenure. That is on the lighter side].
But here lakshmaNa says his suggestion with reason, why he sees that deer as maareecha disguised and thereby gives a warning.
charanthO mrugayaam hrushTaa: paapEna upaadhinaa vanE |
anEna nihathaa raama raajaana: kaama roopiNaa || 3-43-6
asya maayaavidhO maayaa mruga roopam idham krutham |
bhaanumath purusha vyaaghra gandharva pura sannibham || 3-43-7
meaning: Oh, Raama, when kings engaged in hunting games were delightedly moving in the forest, this maareecha killed many of them resorting to many disguises, for he is a guise-changer by his wish. Maareecha is an expert in many wiles and he has now assumed the form of this Golden-Deer, oh, manly lion, which is not more than the scintillating city of Gandharva-s, a city of wiles, which any trickster can create to make-believe.
mrugO hi Evam vidhO rathna vichithrO na asthi raaghava |
jagathyaam jagatheenaatha maayaa Eshaa hi na sam saya: || 3-43-8
meaning: Oh, Raaghava, this kind of amazing animal with gemlike dapples is nonexistent in the world, isn't it. Hence, oh, lord of the world, this is truly a phantasm. No doubt about it." So said LakshmaNa to Raama.
Point: Please note the timely provision of data by LakshmaNa. As a minister, lakshmaNa has said the 'varum poruL' – hey raama, this deer is NOT a real one – may be maareecha in disguise – why I say that there is such kind of deer is a nonexistent in this world. So we can anticipate some trouble and as such don't get lured by the beauty of that deerskin. Raama is also aware of it, but LakshmaNa is reminding him. LakshmaNa cites even the name of maareecha and by this, we can infer as to why raavaNa chose maareecha for this particular purpose. Maareecha has that extraordinary ability to lure and has a good record of wily accomplishments.
LakshmaNa as a minister has done his duty in presenting expedient data to the king raama. And it is up to king raama to analyse it and take suitable action. So this minister's role here is a self appointed one. Earlier also when he suggested the two points [as in ayOdhyaa kaaNdam] again it is a 'self appointed' role. By taking that role what benefit he got? – only a bad name there as an angry fellow but a little later that 'service' – kainkaryam - by accompanying raama. Here in aaraNyam -the immediate benefit is a derisive smile from seethaa and later very harsh words from her. [see below]
The reaction from raama is - he agrees to the point – the recognition of the minister's foreseeing capacity by the king.
And then raama says 'then also it is worth pursuing and kill if it is maareecha'. Of course that is the king's decision taken after careful consideration of minster's information. So minister has done his duty.
E vam bruvaaNam kaakutstham prathivaarya suchi smithaa |
uvaacha seethaa sanhrushTaa chadhmanaa hrutha chEthanaa || 3-43-9
Meaning: While LakshmaNa of Kaakuthstha clan is speaking thus, she, who is self-satisfied as her heart is conjured by the deerskin, such a Seethaa of a toothy smile deterred him and spoke.
yadhi vaa ayam thathhaa yath maam bhavEth vadhasi lakshmaNa |
maayaa Eshaa raakshasasya ithi karthavyO asya vadhO mayaa || 3-43-38
meaning: raama says, 'You are telling me that - this is the wizardry of the demon. Even then, LakshmaNa, if this results that way as a demon's wizardry, then also it is my duty to result in elimination of that deer.
EthEna hi nrus amsEna maareechEna akrutha aathmanaa |
vanE vicharathaa poorvam himsithaa muni pungavaa: || 3-43-39
uththhaaya bahavO anEna mrugayaayaam jana adhipaa: |
nihathaa: parama ishvaasaa: thasmaath vadhya: thu ayam mruga: || 3-43-40
meaning: 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 deserves elimination. He rebelliously killed many kings who are excellent archers while they were in hunting games, at least for that reason this bestial monster deserves eradication.
Thus lakshmaNa proves he is a worthy 'minister'. Let us continue in next post with more of lakshmaNa as a minister.
Dhasan
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