\|/ LakshMila Parivaar #4 \|/ - Invites Only - Page 112

"You are a debased one devoid of mercy, thus a dreadful one, and a degrader of your dynasty, and I deem that you derive pleasure from fatal hardship to Rama. [3-45-21b, 22a]

The wording anaaryaH akararuNaarambha= dayaa prasakti rahitaH is as per the text of Govindaraja, while other mms have it as akaarya karaNa aarambha; a kaarya kaaraNa aarambha 'starter for doing an untoward deed.' From Seetha's viewpoint it is 'in wooing brother's wife you are the starter of an untoward deed.'

24. su duSTaH = very, maleficent; tvam ekaH = you, singly; prati cChannaH = covertly; mama hetoH = me, because of; bharatena prayuktaH = instigated, by Bharata; vaa = or; ekam raamam = lone one, Rama, [who was coming to forest all alone]; vane anugacChasi = into forest, you followed.

"You are verily maleficent for you have singly and covertly followed Rama, who started to forests all alone, or instigated by Bharata, only because of me. [3-45-24]

The covert operation of Lakshmana as instantly surmised by Seetha is that, 'when one half-brother Bharata can snatch the kingdom from Rama, you, the other half-brother, can snatch away his wife, hence you have come with covert intentions, on your own, leaving all your kinsfolk. Or, Bharata wanted me too along with the kingdom, so he might have instigated you to fetch me for him, after Rama's death, thus he covertly sent 'you' alone.'

27b, 28a. vi jita indriyaH = self-mortified one; lakSmaNaH = Lakshmana; siitayaa = by Seetha; iti = in this way; roma harSaNam = hair, raising ones; paruSam vaakyam = acerbic, words; uktaH = he who is spoken to; praanjaliH siitaam abraviit = with palms-adjoined, to Seetha, he spoke.

When that self-mortified Lakshmana is addressed in this way with hair-raising and acerbic words by Seetha, he spoke to her suppliantly adjoining his palm-fold. [3-45-27b, 28a]

28b, 29. maithili = oh, Maithili; uttaram vaktum na utsahe = reply, to say, not, I venture; bhavatii mama daivatam = you are, to me, a godlike; apratiruupam [a prati ruupam] vaakyam = [not, reflective in form, sentences,] matchless words - words in a class by themselves, unseemly words; striiSu tu = in women, on their part; citram na = surprising, it is not; eSa naariiNaam svabhaavaH tu = this sort of [using grandiloquence,] for womenfolk, is the nature of, on its part; eSu lokeSu dR^ishyate = in this, world, it is obvious.

"I do not venture to reply you Maithili, as you are like a deity to me. Women using words that are in a class by themselves is not at all surprising. This sort of bringing stilted words into play is the nature of women and it is obvious in the world. [3-45-28b, 29]

30, 31a. striyaH = women; vimukta dharmaaH = unbound, by rightness - etiquette of decency; capalaaH = whimsical; tiikSNaaH = cantankerous; [svabhaavena = with such a nature]; bheda karaaH = vicissitudes, artificers of;janaka aatmaje vaidehii = Janaka', daughter, oh, Vaidehi; [me = my]; ubhayoH shrotrayoH madhye = both, ears, in between; tapta naaraaca sannibham = burnt, iron arrow, like [words]; iidR^isham vaakyam = this kind of, words; na sahe hi = not, bearable, indeed.

"Women by their nature are unbound by the etiquette of decency, whimsical, cantankerous and they tend to become the artificers of vicissitudes, and oh, Vaidehi, the daughter of Janaka, indeed unbearable are this kind of words that are much the same as burnt iron arrows thrust in between my two ears. [3-45-30, 31a]

The role of women in bringing alterations in joint families, peaceful histories or even in transcending legends is evident in every culture. mahaanto api hi bhidyante striibhiH adbhiH iva acalaaH | kaamandaka - lavaNa jalaantaa nadyaH strii bhedaantaani bandhu hR^idayaani | praaciina smR^iti - dk - 'They, the women, may be great beings but they tear asunder hearts, like oceans tearing great mountains.' Lakshmana is not eye-to-eye with Seetha and he is going on listening all her accusations with his two ears. And in between his two ears his conscience is there which is not permitting him to tolerate these words, yet he is tolerating.

32b, 33a. tvaam dhik = upon you, fie; striitvaat = by faminality; duSTa svabhaavena = with acrimonious, temper; [tvam = you]; adya guru vaakye vyavasthitam = presently, mentor's, ordinance, one who is abiding in; maam = me;yat = by which [impulsive, hot-headed] reason; evam vi shankase = in this way, you are - verily, mistrusting; by that crotchety alone; praNashyantiim = you will ruin - say, 'may God damn you' - but not actual perish or ruination, a sort of exasperated expression.

"Fie upon you, you are acrimoniously tempered owing to your faminality, and by which impulsive reason you mistrust me who am presently abiding in my brother's order, may God damn you for that crotchety. [3-45-32b, 33a]

33b, 34a. vara aanane = oh, one with best visage; kaakutsthaH yatra = Kakutstha Rama, where he is; to there; gamiSye = I will go; te svasti astu = to you, safe, betides [you be blest]; vishaala akSii = oh, broad-eyed one; tvaam samagraaH vana devataaH rakSantu = you, all of the, forest, divinities, may protect.

"I am going there where Rama is, oh, lady with best visage, you be blest, and oh, broad-eyed one, let all of the forest deities protect you. [3-45-33b, 34a]