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Sri:
Srimathe Ramanujaya Namaha

Dear Srivishnavas,

Perhaps based this incident of sri Seetha driving
Lakshmana , is the same that wish never leave the feet
of the ACHARYA (SRI RAMANUJA who is also the
Incranation of ADISHESHA so also Lakshmana ).
What do you think of this ? Are there any reference
like this in our texts ?

Adiyen Ramanuja Dasan
Makaram Sampath

--- "vasudevan m.g." <mgv@xxxxxxxxxx> wrote:

> Part 2
> 
> Dear srivaishNava perunthagaiyeer,
> 
> On the topic of "line of control", the LOC of
> seethaa, let us first
> take vaalmeeki and see the story how `devotion' or
> the `soul' seethaa
> drives away lakshmaNa, the renunciation. So, once
> the renunciation is
> not there to save, the soul [or devotion] becomes
> protectionless from
> others like deceit, etc, is subjected to teasing and
> whims of 10
> senses, the 10 faced dhasa aananan ? or raavaNan.
> Thus seethaa,
> devotion becomes wavery and goes out of control, the
> lakshmana rEkhaa
> or the LOC, and lands in the bhOga bhoomi of lanka
> under the command
> of raavaNan. Since, seetha, the devotion, had much
> self control and
> did raama naama japam, thinking on raama always,
> even while staying
> among the raakshasees could get back the lord. Of
> course the lord's
> seeking the soul seethaa also contributed to a large
> extent.
> 
> Already, because of the desire on the materialistic
> object of the
> golden deer, [guised form of deceit] overtaking the
> senses, agitation
> is going on inside seethaa. Added to that the voice
> of deceit calling
> raamaa in a voice resembling original raamaa's voice
> has set in
> motion waveriness. So the immediate target to attack
> is lakshmaNa, to
> renounce his protection, by driving him away, in the
> guise of `going
> for help or protection of the god raama. Oh, what a
> way the
> waveriness of mind and devotion etc are beautifully
> placed in
> raamaayanam.
> 
> Now let us see the slOkaas -
> aarthasvaram thu tham bharthu: vij~naaya sadhrsam
> vanE |
> uvaacha lakshmaNam seethaa gachCha jaanee: raaghavam
> || 3-45-1
> 
> meaning: On identifying the grievous voice that is
> identifiable with
> her husband's voice, Seethaa spoke to LakshmaNa,
> "you go at once, and
> check up on Raaghava.' [3-45-1]
> 
> na hi mE jeevitham sthaanE hrudhayam vaa
> avathishtathE |
> krOsatha: parama aarthasya srutha: sabdhO mayaa
> bhrisam || 4-45-2
> aakrandhamaanam thu vanE bhraatharam thraathum
> arhasi |
> 
> meaning: I have heard the loud yelling voice of
> highly fretful Raamaa
> whereby my heart, or my very entity, is not abiding
> in its place. It
> will be apt of you to protect such a brother of
> yours, who is
> screaming in the forest. [4-45-2, 3a]
> 
> tham kshipram abhidhaava thvam bhraatharam saraNa
> EshiNam || 4-45-3
> rakSasaam vasam aapannam simhaanaam iva gOvrisham |
> 
> meaning: "He might have come under the subjugation
> of demons as with
> a bull coming under the seize of lions. Hence, you
> hurry up, so as to
> near such a brother of yours, who is seeking
> protection." So said
> Seethaa to LakshmaNa. [4-45-3b, 4a]
> 
> Point: lakshmaNa is not moved for this request of
> `hey you go'. For
> he has been ordered not to leave her alone, but to
> protect her. God
> gives the tool or helping hand to us in the form of
> renunciation and
> if we have to throw that away saying you leave me
> alone, while doing
> devotion who can save us.
> 
> Further - Soul is to be protected by renunciation,
> when god is away ?
> away really? Then what happens to the `vis'
> principle of naama 1 of
> sree vishNu sahasra naamam `visvaaya nama:'. "Having
> entered all,
> through in its entrirety and forever?" ? does it
> mean testing times?
> 
> Lashmana replies to seethaa [ taken two slokams for
> consideration]
> 
> avadhya: samarE raamO na Evam thvam vakthum arhasi
> || 4-45-13
> na thvaam asmin vanE haathum uthsahE raaghavam vinaa
> |
> 
> Meaning: It is inept of you to talk that way, as
> Raama is incapable
> of being killed by any body in a given war. And as
> for me, I do not
> venture to abandon you, in this forest, in the
> absence of Raaghava.
> [4-45-13b, 14a]
> 
> hrudhayam nirvrtham thE asthu santhaapa:
> thyajyathaam thava || 4-45-15
> aagamishyathi thE bharthaa seeghram hathvaa
> mrigOththamam |
> 
> meaning: Hence, let your heart be diverted and
> anxiety divested, as
> your husband will be returning soon on killing that
> extraordinary
> deer. [4-45-15b, 16a]
> 
> Point: Dear bhakthaas, see, how renunciation
> lakshmana speaks ? hey
> devotion, seethaa or soul seethaa, get diverted from
> these kinds of
> thoughts, that, all powerful god, your husband, will
> be terminated,
> do not stretch your imagination, be within your
> limits [LOC?] by
> getting that "anxiety" removed from your mind, and
> await the god's
> return, etc. oh, again a classy portrayal of the
> wavering mind and
> the correct counter to quell the wavery mind.
> 
> Now comes the tongue lashing of seethaa on lakshmaNa
> 
> ichChasi thvam vinasyantham raamam lakshmaNa math
> krithE || 4-45-6
> lobhaath thu math kritham noonam na anugachChasi
> raaghavam |
> 
> meaning: Because of me, you wish Raama to be
> completely destroyed,
> and only because of your cupidity for me, you are
> not following up on
> Raaghava. It is definite.
> 
> Point: See here, the 'real' woman in Seetha is
> coming out. Once the
> mind has lost its selfcontrol, this is what happens.
> Anger, her own
> thinking of `I am being looked upon for the beauty,
> kaama, passion,
> lust for flesh' etc comes out. All because of the
> materialistic veil
> has been drawn because of deceit ? the golden deer,
> maareecha, and
> thoughts of her husband's safety is in jeopardy.
> 
> From this slOkam 6 [of the sargam] onwards, she goes
> on talking
> unhesitatingly, unilaterally and even abusively
> because her mind is
> fuddled with the thought 'some damage is done to her
> husband.' ? all
> his supernatural capacities are forgotten or
> confusion has taken
> over. All because, the desire for materialistic
> objects have taken
> over the mind, and the power of discrimination is
> lost.
> 
> If anything is not done in accordance with her wish
> and whim, or
> which goes against her individual or peculiar way of
> thinking, it is
> usual for a "shrewd woman", that too a woman like
> seethaa, the
> princess ? a woman of stature, to start on
> tongue-lashing on the
> person nearby, let it be any body ? husband, father,
> mother or any
> other.
> 
> Here, Seetha, the `woman', who is
> · "bharthru prEma antha ? 'blinded by the devotement
> to her
> husband,
> · `bharthru kshEma aarthi'- 'a desirer of her
> husband's
> 
=== message truncated ===



                
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