Kālidāsa's Raghuvaṃśa 12th Sarga - 66

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 जय श्रीराम!

श्रुत्वा रामः प्रियोदन्तं मेने तत्सङ्गमोत्सुकः । 

महार्णवपरिक्षेपं लङ्कायाः परिखालघुम् ॥१२.६६॥ 

Notes: Kālidāsa says," Having heard the account of Sītā's state in captivity (with the silver lining of her waiting in hope and fondness),  Śrīrāma then pined ardently for his union with her, and equally eager was he to cross the ocean - a task he considered as easy as it would be to negotiate the moat around Laṅkā while making his entry to free Sītā.

Kālidāsa clubs the thoughts of crossing the ocean and attacking Laṅkā into one simple step to be accomplished while speaking of Śrīrāma's sense of urgency to free Sītā and reunite with her. There is no hint of any helplessness. 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 65

 जय श्रीराम!

स प्राप हृदयन्यस्तमणिस्पर्शनिमीलितः । 

अपयोधरसंसर्गां प्रियालिङ्गननिर्वृतिम् ॥१२.६५॥

Notes: Kālidāsa says," Śrīrāma then clasped close to his bosom that crest jewel of Sītā, and lost himself in the joyous emotion of virtually embracing his beloved Sītā, despite the missing embrace of her bosom."

Anyone who reads the epic would sense the deep love and comprehensive connubial relationship between Śrīrāma and Sītā, something Destiny twisted in so many ways over their lifetime. 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 64

 जय श्रीराम!

प्रत्यभिज्ञानरत्नं च रामायादर्शयत् कृती ।

 हृदयं स्वयमायातं वैदेह्या इव मूर्तिमत् ॥१२.६४॥

Notes: Kālidāsa says," Hanumān, heroic in his mission accomplished, returned to give news of Sītā and showed to Śrīrāma the return-token of remembrance, the crest jewel she had sent, which seemed to be her loving heart itself incarnated! "

All year round, in every corner of the world, children replay the holy story of Rāmāyaṇa, scene after gut-wrenching scene. This episode, when Hanumān returns with the great news of Sītā being still alive and hopeful of being freed by Śrīrāma from Rāvaṇa's captivity, never fails to bring forth a sigh of pathos in the audience as they see Hanumān reverentially handing over the Cūdāmaṇi to his master from the master's beloved, Sītā.  

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 63

 जय श्रीराम!

निर्वाप्य प्रियसंदेशैः सीतामक्षवधोद्धतः । 

स ददाह पुरीं लङ्कां क्षणसोढारिनिग्रहः ॥१२.६३॥ 

Notes: Kālidāsa says," Hanumān gave solace and relief to Sītā by giving her the loving message of assurance from Śrīrāma. Then he encountered in battle Akṣa, the valiant son of Rāvaṇa, whom he killed. Emboldened, he vanquished many more warriors, until he allowed himself to be captured by the enemy  Indrajit so that he could meet Rāvaṇa, and warn him of the consequences of his abducting Sītā. Finally, Hanumān set Laṅkā on fire, giving the enemy a foretaste of what was to come."

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 62

 जय श्रीराम!

तस्यै भर्तुरभिज्ञानमङ्गुलीयं ददौ कपिः । प्रत्युद्गतमिवानुष्णैस्तदानन्दाश्रुबिन्दुभिः ॥१२.६२॥

Notes: Kālidāsa says," Hanumān handed over to Sītā the ring sent by  Śrīrāma as a mark of his credentials, and the ring shone in Sītā's palm drenched by her tears of joy remembering her Lord." 

What a moment. Imagine Sītā, brought up in the environs of luxury and affection in Janaka's palace. She marries the greatest warrior ever, the epitome of righteousness, in a wedding watched by the gods. Then his stepmother exiles them to the forest for fourteen years. They are surviving somehow, mainly taking sustenance from each other's love, when their idyll is destroyed by Rākṣasas... Then she is abducted by Rāvaṇa, and imprisoned in Laṅkā for not yielding to his advances! In the middle of the ocean, held captive by Mr. Invincible and the Grand Master of Evil. Then a little monkey comes and gives her hope of being rescued by her beloved husband... never mind that he has no army or royal resources, but merely the friendship of monkeys in the forest.

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 61

 जय श्रीराम!

दृष्टा विचिन्वता तेन लङ्कायां राक्षसीवृता । 

जानकी विषवल्लीभिः परीतेव महौषधिः ॥१२.६१॥ 

Notes: Kālidāsa says," Hanumān searched the capital city of Laṅkā and after much effort, located Sītā. She was surrounded by demonesses and appeared like a divine medicinal plant surrounded by poisonous creepers."

Kālidāsa is perforce to be brief but the narration of Vālmīki in Sundara Kānḍa is epic. He describes the opulence and indolence of all Laṅkā under the tyrant Rāvaṇa which would put any modern-day hedonistic evil state to shame. Hanumān, the epitome of strength, sagacity and diligence, wastes not a moment and leaves no stone unturned in his search. His sense of hopelessness of the quest is finally answered by his prayer to Śrīrāma. His devotion finally takes him to the Aśoka Vana, a heavenly pleasure garden where Sītā. is held captive and tormented by the most evil-looking gargoyles of Rākṣasīs, threatening to devour her unless she yields to Rāvaṇa's lustful advances.  She is shivering in fright and drying up in distress. Calling her a medicinal plant surrounded by poisonous creepers shows the imagery of Kālidāsa - what are the chances of finding ambrosia in hell?

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 60

 जय श्रीराम!

प्रवृत्तावुपलब्धायां तस्याः संपातिदर्शनात् ।  

मारुतिः सागरं तीर्णः संसारमिव निर्ममः ॥१२.६०॥

Notes: Kālidāsa says," Having gained knowledge of the whereabouts of Sītā, i.e. the place of her confinement from the aged bird Sampāti, the son of the Wind-god, Māruti Hanumān, the divine hero who has been worshipped by Hindus through the ages, leapt over the ocean with a felicity that can be seen even in the man of detachment as he crosses the ocean of worldliness. " 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 59

 जय श्रीराम!

इतस्ततश्च वैदेहीमन्वेष्टुं भर्तृचोदिताः । 

कपयश्चेरुरार्तस्य रामस्येव मनोरथाः ॥१२.५९॥

Notes: Kālidāsa says," Ordered by their king, Sugrīva, the Vānaras then went in search here and there and everywhere, looking for Sītā, full of anxiety and urgency, much like  Śrīrāma himself. "

This part of the story about Sugrīva's detailed instructions, displaying encyclopaedic knowledge of the globe and its human and other habitations with their dangers,  is an important part of our Itihāsa. Then there was the anxious period of searching by the Vānaras, and the waiting with extreme anxiety by Śrīrāma and Lakṣmaṇa. This would stir even a stone into much poetic empathy. I don't think anyone ever mounted such an elaborate search operation as the Vānaras did for Sītā. And soon, we shall see how the unparalleled hero Hanumān went about it!  

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 58

 जय श्रीराम!

स हत्वा वालिनं वीरस्तत्पदे चिरकाङ्क्षिते ।

धातोः स्थान इवादेशं सुग्रीवं संन्यवेशयत् ॥१२.५८॥

Notes: Kālidāsa says,"  Śrīrāma, the valiant warrior, then killed Vālī and installed Sugrīva as the King in his place, a wish long-cherished (by the monkeys), just as in Grammar, we substitute one verb for another (using the rule अस्तेर्भूः.)"

Sugrīva had been unjustly and violently driven out by his elder brother Vālī who had also taken away his wife. Śrīrāma forged an alliance with Sugrīva and promised him that he would restore his wife and his position. As a Kṣatriya, Śrīrāma was duty-bound to protect the weak against the oppressors and destroy the evil wherever he saw it. This act of his, of killing Vālī, is to be seen in that light.

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 57

 जय श्रीराम!

वधनिर्धूतशापस्य कबन्धस्योपदेशतः ।
 मुमूर्छ सख्यं रामस्य समानव्यसने हरौ ॥१२.५७॥ 

Notes: Kālidāsa says," By the advice of Kabandha who was liberated from his Śāpa by Śrīrāma and Lakṣmaṇa who slew him, a friendship alliance developed between Śrīrāma and Sugrīva, chief of monkeys, based on mutual distress of having lost their wives. "

There is no mention of Śabarī by Kālidāsa. He moves on to the encounter with a strange demon (see picture) called Kabandha. He is waiting for liberation through the destruction of his body as he is an accursed divine being. Once released, he advises Śrīrāma that in his search for Sītā, he should befriend the king of Vānaras, Sugrīva, and seek his help. Sugrīva also now lives in exile and has lost his wife. The two brothers proceed accordingly, and a firm alliance is forged with Sugrīva through the intermediation of one of the greatest heroes of Indian epics, i.e. Hanūmān, whose introduction by Kālidāsa comes after a couple of Ślokas.

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 56

जय श्रीराम!

तयोस्तस्मिन्नवीभूतपितृव्यापत्तिशोकयोः । पितरीवाग्निसंस्कारात्परा ववृतिरे क्रियाः ॥१२.५६॥  

Notes: Kālidāsa says," Śrīrāma and Lakṣmaṇa, experiencing intense grief upon the death of their new-found father Jaṭāyu, performed his last rites as his children." 

Let's remember that Kālidāsa is condensing around 20,000 shlokas of the original Vālmīki Rāmāyaṇa's five Kānḍas into a mere 104 shlokas. So what are the important things he wants to select and highlight? Instances and acts such as this devotion of Śrīrāma, even to an aged bird, because the bird showed all the affection and commitment as his own father would have done in their hour of distress. Jaṭāyu was indeed the personification of Emperor Daśaratha whom Śrīrāma had missed being with during his last moments. 

Notice that even in his extreme grief and anxiety over the abduction of Sītā, Śrīrāma never loses sight of Dharma. No wonder we worship him as Maryādā Puruṣottama!

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 55

जय श्रीराम!

स रावणहृतां ताभ्यां वचसाचष्ट मैथिलीम् । आत्मनस्सुमहत्कर्म व्रणैरावेद्य संस्थितः ॥१२.५५॥ 

Notes: Kālidāsa says,"Jaṭāyu spoke to the two brothers and narrated how Sītā had been forcibly carried away by Rāvaṇa. There he lay, full of wounds that told the story of his heroic battle with the demon, and then he became still - he succumbed to the mortal wounds and breathed his last." 

 Jaṭāyu plays a vital role in the story. He not only showed Sītā that the world would rise up to defend her honour and freedom. In the forest, denizens like Jaṭāyu gave her comfort and support missing from what she had been accustomed to in the royal environment. After that, Jaṭāyu gave the determination to Śrīrāma and Lakṣmaṇa to make the effort to bring Sītā back. But most vitally, he informed them who had abducted her.  The countdown to the grand act of Rāvaṇa's destruction had just begun, to fulfil the objective of the  Śrīrāma Avatāra.

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 54

जय श्रीराम!

तौ सीतान्वेषिणौ गृध्रं लूनपक्षमपश्यताम् । प्राणैर्दशरथप्रीतेरनृणं  कण्ठवर्तिभिः ॥१२.५४॥

Notes: Kālidāsa says,"The two brothers, desperately looking around for Sītā, then came upon the vulture Jaṭāyu lying down with his wings slashed. Fighting his battle with Rāvaṇa, he had repaid the debt of his friendship to King Daśaratha by sacrificing his vital airs (life breath) which barely passed in his throat now as he was on the verge of death." 

 Jaṭāyu! Oh, what a hero! No one in our epics is as exemplary as  Jaṭāyu for fulfilling his sense of duty and righteousness by opposing evil, however powerful. One should read Vālmīki to understand the greatness of this divine bird, and the love and respect shown by Śrīrāma and Sītā towards this avuncular protector in the forest. His battle with Rāvaṇa, and then his conveying what had happened to Sītā to Śrīrāma and Lakṣmaṇa, was an important element in the development of the story. I bow down to this great hero. 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 53

जय श्रीराम!

रक्षसा मृगरूपेण वञ्चयित्वा स राघवौ । 

जहार सीतां पक्षीन्द्रप्रयासक्षणविघ्नितः ॥१२.५३॥

Notes: Kālidāsa now narrates that excruciating moment when the worst happened to Sītā. He says, "By the device of having a Rākṣasa (Mārīca) take the form of a deer, Rāvaṇa succeeded in decoying and drawing away Śrīrāma and Lakṣmaṇa from the hermitage and managed to abduct Sītā despite being momentarily obstructed by the king of birds (Jaṭāyu)."

Mārīca, Rāvaṇa's uncle, severely dissuaded him from this misadventure, telling Rāvaṇa not to confront Śrīrāma by abducting Sītā.  But Rāvaṇa was hell-bent and coerced him into this suicidal act. Mārīca then assumned his favourite form of a golden, gem-studded, deer, and lured away wisdom from Sītā who demanded that Śrīrāma capture the deer or at least kill him and harvest the skin for her trophy. 

Unfortunately for Sītā, Mārīca was able to draw Śrīrāma too far away in the forest and imitated his voice crying for help when Śrīrāma, at last, decided to shoot an arrow to kill the deer. That desperate cry for help was heard and a panicky Sītā drove away Lakṣmaṇa from his watch to go and help Śrīrāma. This opened the opportunity for Rāvaṇa to  come and forcibly take the unsecured Sītā away. The old vulture king,  Jaṭāyu, a long-ago friend of Daśaratha, tried his best to stop Rāvaṇa. But the evil Rākṣasa fatally slashed the bird-king's wings and got away with Sītā. This was the turning point in the entire story.

We often hear how Śrīrāma is Maryāḍāpuruṣ or embodiment of Dharma. The source of this famed title conferred on Śrīrāma is this Śloka from Vālmīki! Mārīca warns Rāvaṇa with these words:

रामो विग्रहवान् धर्मः साधुः सत्यपराक्रमः । 

राजा सर्वस्य लोकस्य देवानामिव वासवः  ॥

"Rama is the embodiment of Dharma. His might is rooted in truthfulness and goodness. He is a peaceable man. He is naturally endowed to be the ruler of the entire world and all its people, just as Indra is the ruler of the gods. SO DON'T DARE CONFRONT RAMA!"

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 52

जय श्रीराम!

निग्रहात्स्वसुराप्तानां वधाच्च धनदानुजः । 

रामेण निहितं मेने पदं दशसु मूर्धसु ॥१२.५२॥

Notes: Kālidāsa says, "By mutilating Śūrpaṇakhā and destroying his own large army, the younger brother of Kubera (the god of wealth), Rāvaṇa considered that Śrīrāma had kicked him in all his ten heads."

Give it to the master poet for crafting words that tell much more than the few syllables he uses. He introduces Rāvaṇa as the younger brother of Kubera. Indeed, the god of wealth was a great semi-divine being blessed by Brahmā himself. he was given as a reward for his goodness his residence in Lanka, built by Viśvakarma, the divine architect. Rāvaṇa, after getting boons of near-invincibility, attacked his elder brother without a second thought. He drove Kubera out of Lanka. He later attacked him in Alakapurī too, confiscating his divine chariot called Puṣpaka Vimāna! Imagine what a rogue and a tyrant Rāvaṇa was. 

The bigger the tyranny, the bigger is the capacity for rage and taking offence at the slightest insult. And here was a mendicant prince in exile handing Rāvaṇa with his ten heads a solid kick by destroying his entire army and mutilating his sister! No need to ask why all this had happened in the first place if you are a self-aggrandising tyrant! Offended was Rāvaṇa, and he would surely exact his revenge on Śrīrāma. 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 51

जय श्रीराम!

सा राघवास्त्रविदीर्णानां रावणं प्रति रक्षसाम् । 

तेषां शूर्पणखैवैका दुष्प्रवृत्तिहराभवत् ॥१२.५१॥

Notes: Kālidāsa says, "Of the large Rākṣasa army, the sole survivor was Śūrpaṇakhā who rushed to Rāvaṇa to break the sad news of their decimation by the arrows of Śrīrāma." 

Vālṃīki Rāmāyaṇa describes in detail the most provocative words of Śūrpaṇakhā who used every trick to incite Rāvaṇa into revenge. It seems, reading Vālṃīki, Rāvaṇa was resting on his laurels after so many terrible conquests and deeds, fearing absolutely no counter-attack from anyone. He did not care for mere mortals. And so Śūrpaṇakhā resorted to insulting barbs, pointing out how under his regime, the entire Khara army which was ruling Daṇḍakāraṇya had been wiped out by a mere mortal of a man, in exile. And the only covetable object in his possession was his beautiful wife whom Rāvaṇa should possess and ravage in revenge, and teach that exiled prince a lesson.

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 50

जय श्रीराम!

सा बाणवर्षिणं रामं योधयित्वा सुरद्विषाम् । 

अप्रबोधाय सुष्वाप गृध्रच्छाये वरूथिनी ॥१२.५०॥

Notes: Kālidāsa says, "After provoking Śrīrāma to rain his infallible arrows on the enemies of gods, their large army now lay down to eternal sleep under the canopy of the wings of scavenging vultures."

A great poet's words are like jewels never strewn thoughtlessly. Every word here is pregnant with import.  Śrīrāma was not a war-monger. He was instigated by the attack of the large Rākṣasa army. They rushed at him, with no thought of the reason for this attack - a typical mindlessness of those who oppose godly qualities. And now all were dead. Countless vultures now swooped down to eat up the corpses and thus turn them back to the five elements. It was as if the army wanted to go to eternal sleep and had found a shady spot under the canopy of their large wings!

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 49

 

जय श्रीराम!

तस्मिन् रामशरोत्कृत्ते बले महति रक्षसाम्। 

उत्थितं ददृशेऽन्यच्च कबन्धेभ्यो न किञ्चन ॥१२.४९॥

Notes: Kālidāsa says, "In that macabre scene was seen the huge lot of all the Rākṣasas' bodies rendered headless by the arrows shot by Śrīrāma, and nothing could be seen standing other than that mass of headless bodies." 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 48

 

जय श्रीराम!

तैस्त्रयाणां शितैर्बाणैः यथापूर्वविशुद्धिभिः ।

आयुर्देहातिगैः पीतं रुधिरं तु पतत्रिभिः ॥ १२.४८ ॥

Notes: Kālidāsa says, "Śrīrāma's sharp arrows, having killed the Rākṣasas Dūṣaṇa, Triśiras, and Khara, all formidable warriors, returned to his quiver unpolluted and unstained, as the arrows had merely drunk up the lifeforce from their bodies. The Rākṣasas' blood was afterwards  consumed by the scavenger birds around."

The science and metascience behind weapons is a major subject of study in Sanātana Dharma. Our present-day ideas about AI-guided, self-determining, all-destroying, reusable missiles are not new. When a great warrior like  Śrīrāma wielded his weapons, not only was he accomplished physically, and well endowed, but he also invoked special Mantras for empowering the missiles. They therefore had many special properties and would return to his armoury after accomplishing their directed tasks. The aspect of cleanliness is important. Since they were sacred weapons, their getting polluted during the mission was out of the question. That aspect of pollution and cleansing was left to the five gross elements and the lifeforms around. This is what is succinctly conveyed by the master poet Kālidāsa here.

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 47

 

जय श्रीराम!

तं शरैः प्रतिजग्राह खरत्रिशिरसौ च सः । 

क्रमशस्ते पुनस्तस्य चापात्सममिवोद्ययुः ॥१२.४७॥

Notes: Kālidāsa says, "Then,  Śrīrāma responded by shooting his infallible arrows at the Rākṣasa Dūṣaṇa, later Triśiras, and Khara, all formidable warriors, such that his arrows, although emanating from his bow one after another, appeared to shoot off simultaneously (such was his dexterity)."

For anyone who has read the Vālmīki Rāmāyaṇa, this one battle of  Śrīrāma is enough to conjure up the image of the greatest warrior in our epics, who stood and fought single-handedly against fourteen thousand Rākṣasas led by Khara, Dūṣaṇa and Triśiras, and won a decisive battle. He asked Lakṣmaṇa to merely protect Śītā in case of any danger coming to her. This episode comes again and again in many of our poems by Tulasīdāsa, Tyāgarāaja and others. 

No wonder Bhagavān Śrīkṛṣṇa says in the Śrīmad Bhagavadgītā, "Among those who wield weapons, I am Śrīrāma."

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 46

 

जय श्रीराम!

असज्जनेन काकुत्स्थः प्रयुक्तमथ दुषणम् । 

न चक्षमे शुभाचारः स दुषणमिवात्मनः ॥१२.४६॥

Notes: Kālidāsa says, "Then, Seeing the Rākṣasa Dūṣaṇa, sent by and accompanied by evil maradauers, Śrīrāma dealt with him with no leniency, just as he would deal with his own personal weaknesses, given his penchant for righteousness."

Khara and Dūṣaṇa were considered invincible and were wreaking havoc in Danḍakāraṇya. This was divine dispensation that they were now coming to confront the Maryādāpuruṣa  Śrīrāma. We worship him not only for his good looks but also for his good values and the avowed commitment to right a wrong, whether in himself or others, by force if needed. This is what is conveyed by the poet here.

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 45

 

जय श्रीराम!

एको दाशरथिः कामं यातुधानाः सहस्रशः ।

 ते तु यावन्त एवाजौ तावांश्च ददृषे स तैः ॥१२.४५॥

Notes: Kālidāsa says, "Albeit alone, Śrīrāma, the famed son of the mighty Emperor Daśaratha, fought against the thousands of Rākṣasas advancing and attacking him in such a way that he appeared to them not a lone warrior but to be equal in number to their strength!"

This is the one occasion when Śrīrāma put on display his military prowess. Those who have read the Rāmayaṇa know that there are dimensions of prowess far beyond physical numbers and muscle power. The higher orders of prowess are based on extrasensory powers. The invocation of Mantras endows every Astra, even a blade of grass, with the power of a nuclear missile and more.

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 44

 

जय श्रीराम!

उदायुधानापतत-स्तान्दृप्तान्प्रेक्ष्य राघवः ।

निदधे विजयाशंसां चापे सीतां च लक्ष्मणे ॥ १२.४४॥

Notes: Kālidāsa says, "seeing the army of Rākṣasas in Janasthāna rushing to attack them, Śrīrāma took up his bow and entrusted his victory to it as he entrusted Sītā to Lakṣmaṇa for protection." 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 43

जय श्रीराम!

मुखावयवलूनां तां नैरृता यत्पुरो दधुः । 

रामाभियायिनां तेषां तदेवाभूदमङ्गलम् ॥१२.४३॥  

Notes: Kālidāsa says, "The army of Rākṣasas in Janasthāna now went to attack Śrīrāma  with Śūrpanakhā, disfigured in her face, in the lead, which proved to be inauspicious for them."  

This was going to be the battle to end all battles as Śrīrāma would show them all what he was capable of. 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 42

जय श्रीराम!

प्राप्य चाशु जनस्थानं खरादिभ्यस्तथाविधम् ।  रामोपक्रममाचख्यौ रक्षःपराभवं नवम् ॥१२.४२॥

Notes: Kālidāsa says, "She rushed at once, screaming blood, to Khara, her half-brother, whose army lorded over that region called Janasthāna. She protested that the Rākṣasas̍ unprecedented defeat had been handed to them by Rāma and Lakṣmaṇa by their act of disfiguring her."

When we are discussing  Rākṣasas and their methods, we know that they use violence as their tools in trade. Śūrpanakhā rushed to present her bloody self at once to her half-brother, Khara (whose name meant he looked like an ass), who was by nature violent as hell. She screamed that they had been handed defeat. Enough to mobilise all his army to take revenge. 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 41

जय श्रीराम!

सा वक्रनखधारिण्या वेणूकर्कशपर्वया । 

अङ्कुशाकारयाङ्गुल्या तावतर्जयदम्बरे ॥१२.४१॥

Notes: Kālidāsa says, "She then gestured menacingly at the two brothers with her pointer finger (called तर्जनी - the finger to criticise and shake at someone!) featuring a crooked nail, knobbly joints like bamboo sticks, and a sharp bent shape resembling the elephant goad, as she took off into the sky (with a shriek). "

The whole episode which did not take much time was full of violent action with a humorous angle in the beginning and had soon descended into an ugly skirmish. Devilish was the mood. There was no need to guess what would happen next. Śūrpanakhā had introduced herself at the very beginning, brandishing her connections to Khara who ruled the region with his large demonic army and the big brother Rāvaṇa, whose very name was terror.

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 40

जय श्रीराम!

पर्णशालामथ क्षिप्रं विकृष्टासिः प्रविश्य सः ।

वैरूप्यपौनरुक्त्येन भीषणां तामयोजयत् ॥ १२.४० ॥

Notes: Kālidāsa says, "Lakṣmaṇa, with his sword unsheathed, rushed into the hut and rendered the ugly and frightful Śūrpanakhā doubly so by disfiguring her (by slashing her ears, lips and nose)."

Rākṣasī  Śūrpanakhā had brought extreme trouble. First, she attacked  Śrīrāma and Lakṣmaṇa with her lust, but now with her violence towards Sītā. Lakṣmaṇa, with his sense of duty and presence of mind, taught her a lesson by damaging her nose, lips and ears with a sharp swish of his sword. The logic behind his act was to convey to the entire Rākṣasa clan that the trio should not be trifled with. 

There is a saying in Sanskrit, 

क्वचिद्रुष्टः क्वचित्तुष्टो रुष्टतुष्टः क्ष्णे क्षणे । अव्यवस्थितचित्तस्य प्रसादोऽपि भयङ्करः ॥

Translation: "Sometimes angry, sometimes cheerful, alternating in moods of anger and joy, a deranged mind cannot be trusted even if it confers grace."

This is exactly the description of Śūrpanakhā, who came coyly, announced her great antecedents, offered her love to Śrīrāma and Lakṣmaṇa shamelessly, but pounced on Sītā the next moment when she was spurned, triggering Sītā's natural amusement since Sītā knew what kind of character the two brothers had.  Imagine if Śūrpanakhā had got a foothold in Śrīrāma's home!

This is not very different from the conduct of terrorists and invaders even today. A rapist and a homicidal lover act just like this.

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 39

जय श्रीराम!

लक्ष्मणः प्रथमं श्रुत्वा कोकिलामञ्जुवादिनीम् ।

शिवाघोर्स्वनां पश्चाद् बुबुधे विकृतेति ताम् ॥ १२.३९ ॥

Notes: Kālidāsa says, "Lakṣmaṇa was alarmed to hear how Śūrpanakhā's voice which had been sweet like the cooing of a female cuckoo now turned harsh and ugly like the shriek of a vixen. He immediately realised this was no woman but a terrible Rākṣasī  who had come in disguise."

Rākṣasī s and Rākṣasas have the power to transform themselves into any beautiful, pleasant persona and attract people by their looks, gestures and voices. This is what Śūrpanakhā had done to come and seduce Śrīrāma. First her hopes and patience and now her pleasant demeanour had all evaporated. She wanted to kill and eat up Sītā. Her real voice gave her away.  

 

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जय श्रीराम!