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paravaan asmi kaakutstha tvayi varSa shatam sthite |
svayam tu rucire deshe kriyataam iti maam vada || 3-15-7
7. kaakutstha= oh, Rama; tvayi varSa shatam sthite= you, years, hundred [innumerable,] while you are there; para vaan asmi= dependent [adherent to you,] I am; svayam= you yourself; rucire deshe= in delightful, place; kriyataam iti= be done, thus; maam vada= to me, you tell.
“I am but a dependent, as long as you are there, may it be for innumerable years, I am your adherent, Rama, therefore you yourself tell me to build hermitage in such and such delightful place. [3-15-7]
Lakshmana is an ever adherent of the Supreme Vishnu as he is the thousand-headed serpent namely aadi sheSha, on which Vishnu reclines. Even in this incarnation of Rama, Lakshmana says he is the same adherent. Thus Lakshmana wants Rama not to say ‘you do it your way’ but to order ‘you do it my way.’ Further, Lakshmana is saying this in presence of Seetha, siitaa samakSe, because if she is not going to accept that place, Rama rejects it. Hence, it firstly is the choice of Seetha on which Rama’s approval will be automatic. Thus the question of agreeability or disagreeability of Lakshmana does not arise. ‘Even in this incarnation in the dynasty of Kakutstha as Rama, I am still subservient to you, as I was in vaikuNTha , as aadi sheSa . And this tvayi varSa shatam sthite : shata is lexically a hundred but also used in its infinitude, thus ‘I am anytime servant of yours.’ svayam tu ruchire deshe : ‘Your choice of place is but my pleasure.’ This is to portray the self-denial of Lakshmana, apart from any individual identity let alone the devotee status, total dedication kainkarya, to the Supreme. This is according to Govindaraja.
Adherent nature of Lakshmana is also like that of a younger brother towards his elder brother, for the elder brother becomes father-like after the demise of their father..
susa.mhR^iSTaH pariSvajya baahubhyaam lakSmaNam tadaa |
ati snigdham ca gaaDham ca vacanam ca idam abraviit || 3-15-27
27. tadaa= then; su sam hR^iSTaH= very, highly, gladdened; lakSmaNam baahubhyaam gaaDham pariSvajya= Lakshmana is, with both arms, tightly, on embracing; ati snigdham vacanam idam abraviit = very, friendly, words, this, spoke.
Then Rama very highly gladdened Rama embraced Lakshmana tightly by both of his hands, and spoke these friendly words to him. [3-15-27]
priito asmi te mahat karma tvayaa kR^itam idam prabho |
pradeyo yan nimittam te pariSva.ngo mayaa kR^itaH || 3-15-28
28. prabho= oh, masterful one; tvayaa mahat karma kR^itam= by you, a great, deed, is done; te priitaH asmi = about you, I am, happy; yat nimittam= for which, reason; te pradeyaH= to you, to be given; pariSvangaH mayaa kR^itaH= hugging, by me, made [given.]
“Oh, masterful one, I am very happy about you for you have done a great deed, for that reason I am giving what I have to give to you – a hugging. [3-5-28]
bhaavaj~nena kR^itaj~nena dharmaj~nena ca lakSmaNa |
tvayaa putreNa dharmaatmaa na sa.mvR^ittaH pitaa mama || 3-15-29
29. bhaava j~nena= you are sensibilities, knower; kR^ita j~nena= skills, knower; dharma j~nena ca= righteousness, knower, also; lakSmaNa= Lakshmana; tvayaa= having you; putreNa= as son; mama dharmaatmaa pitaa na samvR^ittaH = my, virtue-souled, father, is not, gone and forgotten.
“You are the knower of others feelings, knower of many skills, and the knower of what is right and honest, oh, Lakshmana, such as you are, being with you I deem that my virtue-souled father is not gone and forgotten. [3-15-29]
The word bhaavaj~naH means here as the knower of other’s feelings. Lakshmana is well aware of such things while talking with sages, his brothers, his mothers and his ministers like Hanuma and other subjects. Here also Lakshmana knew the feelings of Rama as to how the cottage is envisioned by Rama, with due privacy to Rama and Seetha, with a porch, worship-room, and an accommodation for himself. kR^itaj~na is masterly craftsmanship and flair for doing all deeds of sublime nature, but not ‘faithful’ in routine sense. dharmaj~naH is knower of honesty. Though he himself is a prince, Lakshmana did not construct the cottage for his comfort, but the convenience of Rama and Seetha are counted firstly. The word dharmaatmaa , virtue souled one, can also be prefixed to Dasharatha like dharmaatmaa mama pitaa virtue-souled, my, father, meaning that ‘the virtue-souled Dasharatha has left you behind him for my sake, because you are arranging all the things for me, as a father would naturally do for his son.’ The word sam vR^ittaH in the observation of Dr. Satya Vrat in his book ‘The Ramayana – A Linguistic Study is – This word has been found used in a rather remarkable sense [in Ramayana.] It is ‘to die’. sam vR^ittaH means dead. Ordinarily samvR^ittaH has quite the opposite sense, viz., ‘born’, i.e., father Dasharatha took rebirth as Lakshmana, to provide for the needs of Rama.
And Dharmaakuutam says that, anena m®te api pit˜dh˜rmikeõa putreõa am®ta iti s¨citam | tath˜ ca v˜jasaneya br˜hmaõaÕ– ‘saputreõa eva asmin loke pratitiÿ÷hati — ‘ iti | sa ca pit˜ svayam m®te apidh˜rmiksya putrasy þarŸreõa eva asmin loke yath˜ þ˜stram karma kurvan tiÿ÷hatiiti artham|| dham˜k¨tam Hence Rama said in this concept also that – ‘my father is though ‘dead’, but ‘born’ again in you, Lakshmana.’
..baavam therinthu /dasaradan nantri kadan seyvathu polavum/ than svaroobam-seshadva/ paara thanthrayam therinthu katti erunthaan . yehaantha edam -baavam-vulla karuthai arinthu panninathu..thanakku yentrum ontrum katti kollathathu darmam-thunbam thudaika vanthu piranthavan yentru baradan -guhan edam solliyathu pola..tthanneer panthal vaithu per kaappar pola evanai vaithu dasarathan per kaathaan..2nd cd -9mts
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