Post 7
Dear srivaishNava perunthagaiyeer,
In the previous post, we saw there is no 'line of control' drawn as projected
by kamban. Now let us see whether saint thulasidhaas draws this line of
control, in his version of raamaayaNam, [or the raamcharithmaanas as it is
called, which is very famous in northern parts of India].
To put it straight to you, bhakthaas, he also does not say anything about this
'line of control' or lakshmana rekhaa. Simply lakshmana goes as directed by
seethaa after entrusting her care to the vana dhEvathaas [as in vaalmeeki
raamaayaNam].
Sanit thulasidhaasa puts the following [which is a variation to vaalmeeki],
even before raavaNa approached maareechan
sunaahu priya bhrata ruchira suseelaa
mai kachChu karabi lalitha nara leelaa
thumha paaraka mahum karahu nivaasaa
jon lagi karoum nisaachara naasa || choupaayee 1 after doha 23
jabahin raama sab kahaa bakhaani
prabhu padha Dhaari hiyam anala samaanee
nija prathibimba raakhi thaham seethaa
thasisai seela roopa subineethaa || choupaayee 2 after doha 23
Meaning: raama says to seethaa, "listen my darling, seethaa, you have been in
the staunch in the holy vow of fidelity to me, and are so lovely human part,
abide in fire until I have completed the destruction of demons". No sooner did
raama say her every thing in detail, than she impressed the image of the lord's
feet in her heart, and entered into fire leaving with him a shadow / image of
hers, precisely of same appearance, amiable, and gentle disposition. [lakshmaNa
also did not know what happened]
So what raavaNan lifted later is that image according to thulasidhaasa.
RaavaNan requested maareecha to go as deer, and seethaa sees the golden deer,
asks raama to get it. See thulasi's version of raama going behind the deer.
mriga bilOki kati parikara baanDhaa
karathala chaapa ruchira sara saanDhaa|
prabhu lachimana hi kahaa samujnaayi
phiratha lipira nisichara bahu baaye || choupaayee 4 after doha 26
seethaa kEri karEhu rakhvaaree
budhDhi bibEka bal samay bichaari
prabhu bilOki chala mruga bhaajee
dhaayE raamu saraasana saajee || choupaayee 5 after doha 26
Meaning: Casting a look at the deer, raama girdled up the loins with a piece of
cloth and taking the bow in his hand fitted a shining arrow to same, told
lakshmaNa "a host of demons, brother, roam about in the woods. Take care of
seethaa with due regards to your strength, circumstances and make use of your
intellect and discretion".
khal badhi thuratha phirE raghubeera
sOha chaapa kara kati thuneeraa
aaratha giraa sunee jab seethaa
kaha lachimana san parama sa beethaa|| choupaayee 1 after doha 27
jaahu bEgi sankata athi braathaa
lachiman bihasi kahaa sunu maathaa
brukuti bilaasa srushti laya hoi
sapanEhun sankata parai ki soi || choupaayee 2 after doha 27
Marma bachana jab seethaa bOlaa
Hari prEritha lachiman man dOla
Ban dhisi dhEva saanpi sab kaahoo
ChalE jahaan raavaN sasi raahu || choupaayee 3 after doha 27
Meaning: As soon as raama had slain the wretch the hero of raghu's clan turned
back, the charming bow in his hand and quiver in the waist. When seethaa heard
the cry of distress, she was seized of excessive fear and said to lakshmana,
"go quickly, your brother is in great peril". Lakshmana answered with a smile,
"listen, oh mother, by the very play of sri raamaa's eyebrows the entire
creation is annihilated. Could he then ever dream of being in danger?" But when
seethaa urged him with words that cut him to the quick lakshmana's resolution,
for such was hari's will, was shaken. He entrusted her to the care of of all
sylvan gods and deities presiding over the quarters and proceeded to the place
where raama a veritable raahu to the moonlike raavaNa was.
After this portion raavaNa enters the scene, takes that image of seethaa, the
story further goes. Actually if you read the aaraNya kaandam of thulasidhaas,
you will feel he has condensed the whole khaandam. Now, dear bhakthaas, tell
me, where lakshmana drew a rekha, a line of control, which is our topic, which
prevented seethaa from crossing and how this line of control story came into
existence, when all three very famous versions do not have any material to
indicate that?
We will see more on this line of control from 'adhyaathma raamaayaNam' angle,
which is part of the brahmaaNda puraaNam [one of the 18 puraaNams].
Dhaasan
Vaasudevan m.g.
azhwAr emberumAnAr jeeyAr thiruvadigalE saranam
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