|
Continued from yesterday’s instalment
 Anxiety and anger are seeds of another kind. Like the bean in the story of Jack and the bean-stalk, they need but a moment to fall in the ground, take roots, spread leaves, grow into a massive tree spreading branches in quite unexpected directions and unlike the bean-stalk, instead of sucking water from the good-earth for its growth, suck all the vital potions of one’s very existence dry instantly and occupy every little crevice of the mind space, taking hold of the mind and choking one of its very primary functions - looking for evidence and coming to conclusion based on evidence.
This was more or less same state of mind that Arjuna was in when the war started. ‘Anxiety state neurosis’ is how Swami Chinmayananda terms ‘Arjuna Vishadha Yoga,’ the first chapter of Gita. It is born in the mind and it thrives by eating the mind. And, the worst part of it, there is no need to have a valid reason for giving room to this anxiety.
‘manak kavalai vaLarthida vENduvOr oru kaaraNam kaaNbadhu kashtamO?’ asked Subramanya Bharati. If one
wants to be anxious, it is not difficult to find a reason!
It was the state of mind in which Sita was that day, on hearing the cry of the mimicked voice of Märïca. She firmly believed that Rama was in trouble. She refused to listen to the words of Lakshmana that he is capable of taking care of himself and that his (Lakshmana’s) prime responsibility at that time was to stand guard, protecting her. But she saw it differently. Her anxiety for the safety of her Lord made her mind run wild and amuck and so totally unbridled. The hard refusal of Lakshmana to move an inch from that place made her even more anxious and that made her to invent many different ways to force him to move away from that place, in search of Rama whom she perceived to be in trouble.
 ‘What trouble could he be in that he is incapable of handling himself, and what assistance could I be of in such a situation, when I have a greater responsibility at hand?’ said the stoic. Sita hit him hard, blamed him of disloyalty and indulged in calumny of a kind, which she herself would not forgive her for having said that, were she the normal person she used to be.
‘kutram veendha em kOmagan,’ My Lord of impeccable qualities
‘matru av vaaL arakkar puri maayayaal,’ because of the illusory tactics of rakshasas,
‘itru veezhndhanan ennavum,’ even when he has fallen a hapless and helpless victim,
‘en ayal nitriyO iLayava oru nee?’ would you still prefer to stand by my side?
The phrase ‘oru nee’ means, ‘the only one who has to take care and render assistance and complement Rama’s valour’. ‘When you are supposed to be by his side rendering him assistance and supporting him in his battle against the enemies who are extraordinary in many respects, what are you doing here, standing by my side, idly?’
When Lakshmana pointed out the folly of going behind the deer, specifically mentioning that it was Märïca who had come in that form, nobody was prepared to listen to him. And now, when Lakshmana is prioritising his responsibilities and be of assistance to the one who needs it most, he is accused of disloyalty and unfounded and wanton designs.
What we have seen above is the mildest of the words of Sita. Just a starter. Let’s see them in perspective, with due justice and respect to both characters involved as this is one place where Lakshmana is accused of failure at the post of duty and Sita is accused of rash and unthinking behaviour.
More follows...
Published on 16th March 2002
Hari Krishnan
Previous
Articles
|
