Rama is unalloyed sattva (i.e. unmixed goodness). Lakshmana has rajas combined with sattva. He argues that man’s efforts should score over providence. It is human weakness to declare providence pre-eminent in all matters.
The Amrita Kataka of M?dhavayogin states that like Balarama, Lakshmana was the incarnation of Shesha-Shabda-Brahma during the avatara of Visnu. There is, however, one difference: While both were Suddhabrahman (pure consciousness), lord Krishna displayed his power of illusion (maya), while the divine Rama appeared in flesh and blood.
Pondering over the exhortation of Rama with his head bent down, Lakshmana was oscillating, as it were, between dejection and happiness, dejection, because Rama’s consecration was cancelled and happiness, because Rama with steadfastness upheld righteousness (dhrama) even at that juncture. Rama was by no means weak, even when he declared that providence is supreme. Lakshmana felt astonished and angry. This brings out Lakshmana’s inner nature i.e. a combination of sattva and rajas. Madhavayogin quotes the Bhagavadgita: ‘Even one who know the self acts in conformity with his inner nature’ (III.33).
When Lakshmana remembers Rama’s exhortation of Buddhiyoga and the supremacy of providence, Lakshmana is happy. But when he is a victim of his inner nature, he gets disturbed and feels anguish out of anger. His inner nature getting the better of himself, he knits his eyebrows and hisses like an enraged mighty cobra in its hole.
Lakshmana discredits fatalistic attitude of Rama 2.23.5-39
“Look here, brother, this attitude has appeared at a wrong time. I think there are two thoughts overcoming you. One, there should not be any diversion from the path of dharma: two, we should not set a bad example. You are agitated lest people should think a prince who is disloyal to his own aged father is not expected to rule his subjects righteously. It is an utter delusion in your mind.
“O, mighty brother, for a strong man it is possible to overpower providence. Why do you say nothing can be done against Fate?”
Lakshmana now takes up the question of dharma. “They are seeking, through fraud, their selfish ends. Why did the giver of the boon and the receiver keep quiet so far? Even before the preparations were made for the installation, they could have thought over it. They have hatched a big fraud. You are the worst victim.You are righteous while they are pretenders of righteousness.
I cannot brook the installation of any one other than you, for you are the eldest among the princes, and the best in virtue. You accepted the office of the crown prince first and now you reject it. It is not your devotion to dharma but your aquiscence to infatuation. Had it not been so, how are you going to redeem the pledge of the king, which according to me is untrue and unreal? You can do, undo and outdo by your valour-anything. But you are now subdued by Kaikeyi. Interruption to your installation has no righteousness in it. It is sheer machination, silently evolved by the king and Kaikeyi.
“Granting that father’s boon to Kaikeyi is true and his pledge to fulfil it is also true, you believe that this is also caused by providence. I have no faith, whatsoever, in such a decree of Fate. Who has an upper hand – Fate or human effort? I am prepared to display my valour and let those people who foiled your coronation know that fate can be fought. Neither the guardians of the quarters nor the denizens of all the three worlds can block your installation today. How can our father do?
“I promise I shall guard you as well as the kingdom, even as the shores guard the security of the seas. Let me not get into the Hall of Fame meant for the valiant in heaven, if I fail to do so.
“With my sharp arrows shining like a flash of lightning, I am prepared to face my enemy, even if it should be Indra, the wielder of the thunder-bolt. If there should be a war, the earth will be thickly set with dead elephants, horses and soldiers of my enemies. When I enter the war-field well-equipped to fight, how can any one among the enemies remain proud of his fighting ability? Today, I will show the effectiveness of my arrows. I will stop all those who try to interrupt your consecration. O, my dear brother, tell me how to proceed to bring the globe under your benign control. I am at your beck and call.”
Providence is supreme 2.23.1-4
Rama is unalloyed sattva (i.e. unmixed goodness). Lakshmana has rajas combined with sattva. He argues that man’s efforts should score over providence. It is human weakness to declare providence pre-eminent in all matters.
The Amrita Kataka of M?dhavayogin states that like Balarama, Lakshmana was the incarnation of Shesha-Shabda-Brahma during the avatara of Visnu. There is, however, one difference: While both were Suddhabrahman (pure consciousness), lord Krishna displayed his power of illusion (maya), while the divine Rama appeared in flesh and blood.
Pondering over the exhortation of Rama with his head bent down, Lakshmana was oscillating, as it were, between dejection and happiness, dejection, because Rama’s consecration was cancelled and happiness, because Rama with steadfastness upheld righteousness (dhrama) even at that juncture. Rama was by no means weak, even when he declared that providence is supreme. Lakshmana felt astonished and angry. This brings out Lakshmana’s inner nature i.e. a combination of sattva and rajas. Madhavayogin quotes the Bhagavadgita: ‘Even one who know the self acts in conformity with his inner nature’ (III.33).
When Lakshmana remembers Rama’s exhortation of Buddhiyoga and the supremacy of providence, Lakshmana is happy. But when he is a victim of his inner nature, he gets disturbed and feels anguish out of anger. His inner nature getting the better of himself, he knits his eyebrows and hisses like an enraged mighty cobra in its hole.
Lakshmana discredits fatalistic attitude of Rama 2.23.5-39
“Look here, brother, this attitude has appeared at a wrong time. I think there are two thoughts overcoming you. One, there should not be any diversion from the path of dharma: two, we should not set a bad example. You are agitated lest people should think a prince who is disloyal to his own aged father is not expected to rule his subjects righteously. It is an utter delusion in your mind.
“O, mighty brother, for a strong man it is possible to overpower providence. Why do you say nothing can be done against Fate?”
Lakshmana now takes up the question of dharma. “They are seeking, through fraud, their selfish ends. Why did the giver of the boon and the receiver keep quiet so far? Even before the preparations were made for the installation, they could have thought over it. They have hatched a big fraud. You are the worst victim.You are righteous while they are pretenders of righteousness.
I cannot brook the installation of any one other than you, for you are the eldest among the princes, and the best in virtue. You accepted the office of the crown prince first and now you reject it. It is not your devotion to dharma but your aquiscence to infatuation. Had it not been so, how are you going to redeem the pledge of the king, which according to me is untrue and unreal? You can do, undo and outdo by your valour-anything. But you are now subdued by Kaikeyi. Interruption to your installation has no righteousness in it. It is sheer machination, silently evolved by the king and Kaikeyi.
“Granting that father’s boon to Kaikeyi is true and his pledge to fulfil it is also true, you believe that this is also caused by providence. I have no faith, whatsoever, in such a decree of Fate. Who has an upper hand – Fate or human effort? I am prepared to display my valour and let those people who foiled your coronation know that fate can be fought. Neither the guardians of the quarters nor the denizens of all the three worlds can block your installation today. How can our father do?
“I promise I shall guard you as well as the kingdom, even as the shores guard the security of the seas. Let me not get into the Hall of Fame meant for the valiant in heaven, if I fail to do so.
“With my sharp arrows shining like a flash of lightning, I am prepared to face my enemy, even if it should be Indra, the wielder of the thunder-bolt. If there should be a war, the earth will be thickly set with dead elephants, horses and soldiers of my enemies. When I enter the war-field well-equipped to fight, how can any one among the enemies remain proud of his fighting ability? Today, I will show the effectiveness of my arrows. I will stop all those who try to interrupt your consecration. O, my dear brother, tell me how to proceed to bring the globe under your benign control. I am at your beck and call.”