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Oppiliappan List Archive: Message 00179 May 2005

 
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Post 6

Dear srivaishNava perunthagaiyeer,

Continuing kamban's version on the `line of control' ? the lakshman 
rEkhaa, the exact verse where lakshmana says who is equal to my raama 
is here. [missed out to be given in the previous post, towards the 
end, where it is referred]

eNmai aar ulaginil iraamaRku ERRam aar
thiNmaiyaar uLar enach cheppaRpaalarO
peNmaiyaal urai seyap peRudhiraal
uNmaiyaan anaiyavatku uNarak kooRinaan ? 5 raavaNan soozhchchip 
padalam

Who can be talked as equal to raamaa in valour, or who has power to 
kill raama in war.  Original for comparison from vaalmeeki already 
given as ? 
avadhya: samarE raamO na Evam thvam vakthum arhasi || 3-45-13

Few points are already given in previous post. More now ? See here 
the addressing of lakshmaNa by kamban ? `uNmaiyaan' ? the 
personification of truth ? already we are enjoying lakshmaNa 
as `renunciation personified' ? kamban says `truth'. Added one. 

Further that word `anaiyavatku is to be considered as 
anaiyavaL+ kku 
anai + avaL +kku
and this is some thing very special.
anaiyavaL - annai avaL ? she, seethaa is my mother, saya lakshmaNa
anaiyavaL - ellaarkkum annai avaL, the universal mother.
anaiyavaL ? raamanin manaiviyaana anaiyavaL ? she, that raamaa's 
wife, called seethaa, 
anaiyavaL- so and so named seethaa. 

See here another emphasis in that `uNarak kooRinaan' ? she has to 
realize ? not in a mood to realize which is the truth ? that raama 
can be killed by someone like that golden deer - what she believes is 
NOT true, but what he says IS - oh mother seethaa, please realize 
this ? so uNarak kooRinaan. KooRu means mind ? so kOOrinaan means 
talking in such a way to make the other's mind to realize the truth, 
and not believe falsehoods or to leave out falsehoods.  

That status of seethaa as `goddess, mother and universal mother' is 
available in vaalmeeki slokam also ? see -
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 already given in earlier posts.

When lakshmaNa said this ? seethaa started reacting violently ? 
vayirththuk kooRuvaaL ? says kamban - already we saw vaalmeeki saying 
she beat her stomach and said ? same scene projected by kamban also 
here.

enRu avan iyambalum eduththa seeRRaththaL
onRana innalaL kothikkum uLLaththaL
ninRa nin nilai idhu neRiyiRRu anRu enaa
van thaRu kaNNinaL vayirththuk kooRuvaaL ?12 raavaNan soozhchchip 
padalam

she has become angry, the mind is now boiling, fretting, fuming, the 
eyes spitting fire, also started beating in her stomach and then 
shouts at lakshmana. That vaalmeeki slOkam where he refers this 
stomach beating is [meaning already given]

ithi lakshmaNam aasrutya seethaa duhkha samanvithaa |
paaNibhyaam rudhathee duhkhaad udharam prajaghaana ha || 3-45-38

Actually kamban did not describe what seetha said to lakshmaNa,  `you 
have a bad motif out of kaamam, have intentions of enjoying me when 
my husband is not there, also bharatha has sent you with bad intenion 
of snatching me like the kingdom he has gained' etc. That  is a 
variation between original [vaalmeeki], and tamil version [kamban].

So lakshmana now sees that he cannot avoid going ? so says to 
seethaa -

pOginREn adiyanEn pugunthu vandhu kEdu
aaginRadhu arasan than aaNai neer maRuththu
Egu enReer irukkinReer thamiyeer enRu pin
pOginRa sinthaiyaan vidai koNdu Eginaan. ? 16 raavaNan soozhchchip 
padalam

`dear manni ? you want me to go, ok I go, symptoms are bad here, king 
has ordered not to leave you alone, but you want me to go, so I go 
now' ? saying lakshmaNa left.

pOvadhu purival yaan pugundhathu uNdu enin
kaaval sei eruvaiyin thalaivan kaNNuRum
aavadhu kaakkum enRu aRiviththu avvazhi
DhEvar sei thavaththinaal semmal Eginaan ? 19 raavaNan soozhchchip 
padalam

While going lakshmaNa says `eruvaiyin thalaivan kaNNuRum' ? the head 
of the forest will take care of you, oh seethaa ? so I am going ? as 
per your directions, whereas the king said other wise.

Again kamban reasons out ? `avvazhi DhEvar sei thavaththinaal semmal 
Eginaan' ? why he left ? to fulfill the results of the penance done 
by dhEvaas ? means this act of lakshmana is going to contribute to 
the success of dhEvaas ? that raavaNan has to be killed.
  
So it is very clear that kamban also does not talk about drawing 
about a `lakshman rEkha' ? drawing a `line of control' for seethaa ? 
more in line with vaalmeeki. 

Then wherefrom this theory of lakshman rEkha came from? Is it 
thulasidhaas in his ramcharithmaanas. Let us see in next post.

Dhaasan 
Vasudevan m.g.





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