अनुजः तु एष मे भ्राता शीलवान् प्रिय दर्शनः |
श्रीमान् अकृत दारः च लक्ष्मणो नाम वीर्यवान् || ३-१८-३
3. lakSmaNaH naama = Lakshmana, named; eSa anujaH me bhraataa = he is, younger one, my, brother; shiilavaan = with good conduct; priya darshanaH = good looking one; shriimaan = promising one; viiryavaan = valiant one; a kR^ita daaraH ca = not, made, wife nearly, not with a wife.
"He is my younger brother named Lakshmana, he is with a good conduct, good looking, a promising and valiant one, and he is without a wife. [3-18-3]
Rama is punning here. In punning apparent meaning will be different than the latent and the apparent appears to an untruth. Then if it is questioned whether Rama tells a lie while joking or punning, it is not so: nyaaya - guruuNam api samam haasyam kartavyam kutilam vinaa 'even with teachers one can be humorous, if it is not fraudulent'. According to dharmaakuutam which quotes gautam suutra: vivaaha maithuna narma aatra saMyogeSu adoSakakameke anR^itam; and in aapad dharma suutra: na narma yuktam anR^itam hi na asti na striiSu raajan na vivaaha kaale 'at the time of marriage or copulation or with women talking untruth [or with innuendo, or punning,] is not wrong.'
Again if it be asked whether Rama really said in jocular way or in real sense, it is said that he has not joked. navevamapi raama vacanam parihaasa ruupamiti katham nishcitamiti cet na for this Rama's words at 3-18-19 will suffice, saumitre parihaasaH kathaMcana 'Lakshmana.... no joking with this kind of beings please...' dharmaakuutam.
Rama is known to be a jovial talker, na vitathaa parihaasa kathhasvapi Here for the word a kR^ita daaraH apparently means 'not, made, wife= wife not available.' But Lakshmana is married and Rama says here he is unmarried. Then Rama must have bluffed! Not so, that compound is in its subtext means: 'one who did not make his wife to come along, hence there is no wife.' Govindaraja.
In another way, the word a in a kR^ite also means antaHpura according to the thesaurus of a and it is said as: akaaro brahma vishNu iisha kamaTheSva~NgaNe, gaurave antaHpure palace-chambers of queens; and thus the meaning is as: 'one who left behind his wife in palace-chambers, hence he has no wife.'
अपूर्वी भार्यया च अर्थी तरुणः प्रिय दर्शनः |
अनुरूपः च ते भर्ता रूपस्य अस्य भविष्यति || ३-१८-४
4. a puurvii = without, a wife; bhaaryayaa ca arthii = for wife, also, in need of; taruNaH = youthful one; priya darshanaH = good, looking; te ruupasya asya = by your, features, that kind of; anu ruupaH bhartaa = fitly, husband;; bhaviSyati = he becomes.
"He is without a wife and in need of a wife he is youthful, good-looking and he can become a fitly husband of yours, fit enough to your kind of features. [3-18-4]
The word apuurvi means in the viewpoint of Rama 'one who has been missing the company of wife for a long' but in Shuurpanakha's view it is 'one who is missing the company of ANY wife for a long...' The word bhaaryaa ca arthii is from Rama's view 'desiring his own wife, Urmila' but in Shuurpanakha's view 'desiring ANY woman as wife' and the word te bhartaa is declined as te.abhartaa= te a bhartaa 'unfit to be your husband' because of your ruupasya asyaa 'by your aspect, your repulsive aspect.' Govindaraja.
In another way akR^ita daaraH 'already a married man' apuurvii 'one who does not have the comfort from wife' so bharyayaa ca arthii; a + puurva bhaaryayaa ca arthii 'for a new wife, also, desiring one; one who is desiring new wife; thus you are a fitly wife for him by your aspect, anuruupascha te . This is on joculary side of the statement parihaasa anukuula praatiitaka artha. The implicit meaning is akR^ita daaraH 'one without a wife now or one who does not take another wife.' apuurva bhaaryayaa by first wife alone, arthiihe is desired; shiilavaan, eka patnii vrata shiila vantaH an abider in the syndrome of 'one-man-one-wife.' priya darshanaH 'in dear ones, tend towards; tending towards his dear ones.' te.abhrtaa= te + a + bhartaa 'for you, no, husband; he is no husband of yours, he can never be your husband.' anu ruupaH 'fit for his own wife.' asya ruupasya yogya bhaviSyati? 'with this kind of, aspect of yours for you with such a notorious aspect, will he be eligible to become your husband? No, he will not.' Maheshvara Tiirtha.
The word apuurvi is categorised under rare and unfamiliar words. It is said that as per rock edicts it is a traveller, brahmacaari
एनम् भज विशालाक्षि भर्तारम् भ्रातरम् मम |
असपत्ना वरारोहे मेरुम् अर्क प्रभा यथा || ३-१८-५
5. vishaalaakSi = oh, broad-eyed one; vara aarohe = great, waisted one; enam mama bhraataram = him, my, brother; arka prabhaa merum yathaa = sun's, shine, on Mt. Meru, like; a sapatnaa = without, a co-wife; bhartaaram = as husband; bhaja = you pray you woo.
"You woo him, oh, board-eyed [bulged-eyed] one, this brother of mine as your husband like sunshine seeking the Mt. Meru, then oh, great-waisted [pot-bellied] one, you will be without a co-wife " So said Rama to that demoness. [3-18-5]
The sunshine seeking Mt. Meru will spread over it, and on going at its behind, the sun disappears along with his shine. Such a massive mountain is that. Thus Mt. Meru is an absolver nivR^itti pradaata of sunshine. So also you reach Lakshmana and become absolved in him / by him. Govindaraja. Secondly, you adore Lakshmana like bhartaaram a husband, a Providence of all in the universe. Maheshvara Tiirtha.
समृद्ध अर्थस्य सिद्धार्था मुदित अमल वर्णिनी |
आर्यस्य त्वम् विशालाक्षि भार्या भव यवीयसी || ३-१८--१०
10. vishaala akSi = oh, broad-eyed [goggle-eyed] one; a mala varNinii = un, blemished, complexioned one; [or, if disconnected as: muditaa mala varNini = mala varNini = filthy complexioned one, nothing more is there to blemish]; tvam = you; samR^iddha arthasya = abounding, in means [is Rama]; aaryasya = to adorable one [to Rama]; yaviiyasii bhaaryaa = younger, wife; on becoming; siddha arthaa mudita bhava = achieving, your means, be happy.
"Oh, goggle eyed one, befitting to your complexion that is un-stainable further you better become the wife of my brother Rama who is abounding in means, and on becoming the younger wife of that adorable one, you too will achieve your means and thus you will be happy. [3-18-10]
The word samR^iddha artha is 'abounding in the means of salvation.' arthobhidheyaraiH vastu prayojana nivR^itteSu nivR^itti 'Rama will accord salvation to you, should you adore him as your ultimate husband, thereby your means too are achieved and you can be happy.' The compound mudita amala varnaNi when declined as a + mudita; mala varNinii will mean: ' you have no happiness, filthy is your complexion.' yaviiyasii bhaaryaa; 'you are an unhappy creature with a filthy complexion and you will become a worst possible wife of Rama... do you wish to become at least that worst wife? No, never you can.' Maheshvara Tiirtha.
एनाम् विरूपाम् असतीम् करालाम् निर्णत उदरीम् |
भार्याम् वृद्धाम् परित्यज्य त्वाम् एव एष भजिष्यति || ३-१८-११
11. eSa = he this Rama; vi ruupaam = without shape disfigured one; a satiim = not, good one - dishonest; karaalaam = deleterious one; nirNata udariim = hallow-stomached; vR^iddhaam = old one; enaam bhaaryaam parityajya = this, wife, on discarding; tvaam eva bhajiSyati = leaving off, you, alone, he adores.
"On discarding her who is disfigured, dishonest, diabolically deleterious old wife with a hallow stomach that Rama will adore you alone. [3-18-11]
Lakshmana tolerates anything but lets no fly to fly over Seetha. He may defy his brother Rama, but never tolerates belittlement of Seetha, and lets none to insult her. Now he is retorting Shuurpanakha in the same words she used in last chapter when she was speaking about Seetha.
Here Govindaraja says, viruupaama asatiim karaalaam nirNatatodariim vR^idhaam tvaam parityajya enaam bhaaryaam eva eSa 'oh, Shuurpanakha you are un-shapely, unworthy etc., so Rama will leave you off, and adores his own wife, Seetha only...' Govindaraja.
Next, Maheshvara Tirtha says the same verse with reference to Seetha, it is: vi + ruupaam= visheSa ruupaam= tri loka sundariim with a particular excellence in her beauty in all three worlds; a + satiim= na anya pativrataa syaat samam vaa adhikam none, equalling or better in husband-adoration; karaalaam= karaalo daMture tunge daaruNe api ca, tallish; nirNata udariim hallow-stomached, slender-waisted, the first attribute a comely lady should have; vR^iddhaam= j~naana, shiila, guNa saMvR^ddhi 'abounding with intellect, character, conduct etc., not just years of age...'
'Seetha is one with a particular excellence in her beauty in all three worlds, none is equalling or higher to her in husband-adoration, a tallish lady, slender-waisted and in her enriched are intellect, character and conduct... how can she be left off for your sake?' This is the innuendo of Lakshmana's wording. Maheshvara Tiirtha.
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