Jai Sri Ram.
Seetha upset over Rama's unprovoked enmity with the demons:
As Rama set out to visit the sages, with the bow, arrow and the quiver right equipped, Seetha said purportedly as follows:
Venturing into the dense forest wielding weapons with intent to eradicate the demons unprovoked is like inviting trouble, in all injury can not be repaired by injury. Indirectly suggesting Rama to keep the weapons off and go visiting the sages. She is trying to explain this with an anecdote:
Once upon a time there lived a pious and meritorious saint devoted in his ascetics. Indra wanting to weaken his asceticism appeared in the guise of a veteran and handed over his sword to keep it safe, telling him that he is going on a pilgrimage and carrying the sword will be inconsistent with it. The sage obliged and constantly had to keep an eye on it, as it's custodian. His mind got fixed with it's safety and what was away for some time, came to his lap and to his hand one day. Trying to keep it trim and fit ended up being cruel to others ultimately. Indra returned and took back the sword with the satisfaction of having accomplished his goal.
' ingidastu Kosala: ' means taking cue from one's posture, tone or facial expressions, in which Rama and Seetha are experts. Here
Seethe knows that of the three vices a man gets self-gratification, vis-a-vis
1. Speaking un-truth;
2. Womanizing &
3. Cruelty without enmity
Rama, no doubt, is virtuous by being adherent of Truth and wanting in desire for others's woman. But in respect of the third, Rama abiding by the oath given to the sages has the desire to kill the demons aroused in Him. In the guise of telling Him to avoid it, Seetha in effect prompts Him to set in motion the cause for the impending war of Janastana, kidnaping of Seetha and eradication of the demons from the face of the earth, adding purpose to His Incarnation.
The Bow and arrow are 'aabhushaN' - ornamental decorations - for the Lord for people like Hanuman and VibheeshaNa but the same are weapons for people like RavaNa, KumbakarNa. In essence aanukoolya or praadikoolya is 'swabhavam' or 'vandEri' for 'JeevAtma'.
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