RamarpaNam 348 -> 350.

Jai Sri Ram.

Agony of Rama and aloness of Seetha.

Seetha cautioned Ravana for thieving Her saying that he will not live long enacting this kind of misdeed to Rama. Vaidehi looking in dismay for some one who could rescue Her suddenly finds five Vanaras standing on a hill-top. Wrapping some of the auspicious ornaments in the upper-fringe of Her sari, dropped in the midst of those Vanaras, hoping that they will inform Rama. These ornaments are said to be nosering, earring, bracelet, biceps-vanki, one anklet with string of small bells. The other anklet fell down on the ground earlier, while being abducted.

The hill-top which Seetha saw is the Rishyamuka mountain where Sage Mathanga had his hermitage. The five Vanaras are Sughreeva, Hanuman and His companions. They are hiding in this place for fear of Vaali, Sughreeva's elder brother, who is prohibited to enter this place on account of a curse by Sage Mathanga.

Ravana flying past Pampa Saras, down beside the hill, advanced hastily facing Lanka city, crossing the pools, mountains, woodlands and waterways like an arrow shot out of its bow. The ocean below agitatedly flung its stretching hands to save Seetha but to no avail.

After all Seetha is His daughter, who was born to the milky ocean. Besides this River Cauveri is considered Her Mother and the Bay-of-Bengal whom she conflux on the eastern corridors, is Seetha's father too, as accounted by Parasara Bhattar, in His Rangaraja Stavam work.

The Rivers flowing east-ward into Bay of Bengal are called nadhi in Tamil, a feminine equivalent and those flowing west-ward are called nadhan, a masculine counter-part.

Transporting Seetha, Ravana's death personified, entered his city of Lanka. Leaving Seetha in the hands of female-demons ordered them to keep watch and ward in such a way that none would meet Seetha without his permission but pamper with whatever She wishes ultimately to tame Her yield to his desire.

Picking eight of his demons he then orders them to reach out to Janasthaana and bring accurate information about Rama and His elimination eventually.

Ravana returns to Seetha's presence and cajoles Her with all comforts and luxuries for which he is a King of Might such that She may be tempted on her own, lustily and asks Her to forget Rama, the one dethroned, a vagabond and short lived human who will perhaps survive only till eight of his men reach Janasthaana. While Ravana speak thus, Seetha buried Her face in the veils in anguish like the Moon with dwindled brilliance goes behind the clouds.

Dharmaththin vAzhvu thannai soodu kauvum, Dharumam maRupaTi vellum...so goes a saying. As per the same with the ripening of time Adharma will be vanquished eventually. Truth, Ritualistic sacrifice, Cleanliness and Compassion are the four pillars of Dharma. In ThrEtha Yug Dharma stands on three legs and by Kali Yug all the four will be missing for the Lord to turn the cycle of the four Yugs one more time by annihilating the unrighteous and adharmic.

Usurping Seetha in violation of Dharma tauntmounts to para Dara parigraham, a vice as such and keeping Her in house-arrest state will see the end of Ravana and his men in less time than his planning, execution and exaltation. Imprisoning Seetha in the midst of 600 female-demons in the otherwise beautiful Ashoka-vanika marks the beginning of the end of Ravana and the Demon folks.

Seetha , the Mother of the three worlds, though in anguish spoke boldly keeping a blade of grass in between Ravana and Herself, implying that what ever Ravana offered to lure Her are but trivial like the straw placed in between. There are several interpretations to this act of Seetha and the important one is that women other than to her husband do not chat without pulling a veil in between. Anyway she treated Ravana just as a worthless straw - is another viewpoint.

Seetha so doing conveys that ''being such a righteous king's daughter-in-law, I cannot bring blemish to my in-laws, or to their dynasty in surrendering to you... furthermore, my husband is the one from such a dynasty who never tolerates unrighteousness....such a husband's wife I am, how do you think that I on my own get estranged from such a godlike husband unrighteously? If he that Rama glances you with his angry eyes, you demon will be completely burnt down as Lord Shiva burnt down Manmatha, the Love-God.''

Castigating Ravana, She further said that Ravana can only if possible reach out to the inertial body of Hers' but not Her Soul nor the soulful love of a devout wife that are ever Ramas'.

On hearing Seetha's vehement reprimanding, Ravana sets a period of twelve months time for Her to near him in relation. Seetha like a she-deer caught in the ambush of streak of tigers undergoes untold miseries of cruel words and deeds by 600 female-demons of scary sight and appearance, and again like a she-elephant is caught to tame for domesticating it.

RamarpaNam - 343 -> 347

Jai Sri Ram.

Jataayu rivals Ravana :

Hearing the pleadings of Seetha, Jataayu wakes up from his sleep and finds seetha being abducted by Ravana. Declaring that he can not allow such thing to happen desists Ravana first by words and then fights him out to prevent Her abduction.

He denounced Ravana saying that a righteous King who has the duty to protect women can not himself lay hands on others wife, especially Rama's wife, a Rajamahishi. Rama is not an intruder or a transgressor nor did He do any wrong either, except killing of Khara and Dhushana, which again ensued following Suurpanaka's attempt to eliminate Seetha to marry Rama.

Ravana is the son of Vishravasa who again is the son of Pulastya, the brainchild of Brahma, and is supposed to be well-versed in scriptures. So he should desist all the more from usurping Seetha. So saying Jataayu asks him to stay for a moment if valiant enough to fight Rama, who will return straight away to deliver the fate Khara and others tasted.

Attempting to stall Ravana till Rama returns, Jataayu severely attacks him with his two stretched claws, making deep wound and cuts on his body. Infuriated Ravana shot several arrows but Jataayu shattered Ravana's bow , lunging forward and defeating his aim. Dis-armoured Ravana, lost his horse and charioteer. Picking up Seetha by hair, he jumped off the crippled chariot and started carrying off Seetha in air, as the bird was gasping for breath in exhaustion. Weapon ed only with claws, wings, and beak, Jataayu pulled him from the back of Ravana. Ravana hit back with one hand and clinging Seetha in the other. At the end throwing off Seetha, Ravana using his sword, chandrahasa clipped off the wings, sides and feet and Jataayu fell down almost done to death.

Seeing the fallen Jataayu, Seetha wept as if a near relative is lost, who in fact is a long standing friend of King Dasaratha and a well wisher during the days of their safe stay in Panchavati.

Thaaketh is the mukthi-stal of Jataayu, situate near Nasik - Panchavati in Maharastra state.

Ravana wresting Seetha, took flight sky-ward. As Seetha wailed Rama...Rama and Lakshmana..., Lord Brahma thought that ''their job is done''. The Dhantaka forest dwellers - Rishis - thought Ravana's end is chancing without doubt in the near future.

The flowers, the armlets, anklets, gems that adorned Seeth, fell one after another strewn on earth like the splashing waters of Ganga through Her journey from the sky. Seetha's melancholic mood set itself in Nature. The fishes in lakes down below wept. The animals gathered in herds around the shadow of Seetha that fell on earth. The mountains shed tears with water-falls actively doing the act. Unable to appreciate Ravana's misdemeanour, the Sun-God went behind the clouds.

Seetha deploring Ravana for abducting Her, a lonely women that too other man's wife, scorns as lamentable and will bring disrepute to his clan as a whole. That his endeavour to be Her husband is totally absurd and behoves his dooms day. In this way She poured forth her ire at Ravana.

The pleadings of Seetha to River Godhavari when being carried by Ravana, went un-heeded. Despite being far away from Lanka, the abode of Ravana She goes silent when Rama returns looking for Seetha, thus losing a golden opportunity to be of Service to God and His devout woman.

River Yamuna on the contrary and despite Her flowing at the back-yard of Kamsa's Palace, did help Sri Vasudeva cross the banks and safely reach Sri Krishna to Nanda Gaoun, by lowering the tide knee deep.

Sri Andal in Her Thiruppavai verse 5 adores Her as ''thooya peru neer Yamunai''. This purity is denied to Godhavari until Swami Desikar comes to Her rescue saying that She attained the same cleanliness by being called after and bearing the name of Godha Devi, a stanch devotee of the Lord.

RamarpaNam 337-> 342

Jai Sri Ram.

Ravana abducts Seetha.

Seetha having heard the loud voice of Rama urges Lakshmana to hurry near his brother, who is seeking protection.She spoke a lot to him in this way, Lakshmana on his part has not moved out remembering his brother's order to stay guard to Seetha. Lakshmana tries to pacify her but in vain.

Seetha falters rebuking Lakshmana and by attributing malafide intent of attaining Her in connivance with Bharata who usurped the Kingdom from Rama and he His wife.

She is guilty of two offences. One in respect of Rama in the form of ''Bhagavath apacharam'' , when she fixes Her desire on the Golden Deer while Her affection should be to Rama alone.

Now she commits another offence in respect of Lakshmana in the form of ''BhAgavath apacharam'' abusing him in words unpalatable to the ears. So to say ''kEtpAr sevi sudu keezhmai vasavugaL''

The reason for Her separation from Rama on account of the abduction by Ravana is the result of ''Bhagavath apacharam'' and the second time She endures separation at Sage Valmiki's hermitage after bearing Lav and Kush is again the result of ''BhAgavath apacharam'' , elders say.

The third separation happens when She leaves for good to Vishnu Loka by entering the yawning earths'' chasm ultimately marking the end of Her Avatar as Seetha.

It may look petty and un-becoming of Seetha to hurl insinuating words at Lakshmana as above . The secret is She is under self-imposed compulsion to act so for the release of the Devas under siege by Ravana.

Ramayana is therefore the story of the benevolence of Seetha . iththAl siRai irundavaL EtRam solitRu.

It will be pertinent to note here that ''BhAgavath apacharam'' is more cruel than ''Bhagavath apacharam'' and the Lord deals with the offenders without respite as stated in Varaha Purana:

''padma kOti sathEnApi nakshamAmi VasundarA''. There are lot of instances where the Lord punishes indiscretely can be recounted in the case of Prahlada, Bheeshma and LokasAranga Muni.

Amudanar again in His Ramanuja Nootrandadi verse-26 ''ekutRa vALar ethu piRappu EthiyalvAga ninRor....'' reitrates the same in contrast. The episode connected with the loss of eye-sight to Koorathazhvan as put forth by him to Ramanuja after His return from exile to Karnataka, substantiate this beyond doubt.

Seetha persists in her harsh words, calling Lakshmana a foe in friendly guise. Lakshmana turning deaf ears to all the accusations desists from replying knowing fully well that all those issuing out of impulsive reasoning need no rebutal. He then leaves the scene broken hearted, praying the forest Deities to protect Seetha.

Lakshmana's approach is a guiding principle to all those in distress, not to act impulsively, as he tries to address the fear of Seetha rather than the anger issuing out of Her fear that Rama is in danger. This approach will solve many of the complexities people and characters at variance.

As soon as Lakshman left in pursuit of Rama, the ten headed Ravana approached Vaidehi in the guise of a Sanyasi Brahman. He who is hit by the arrows of Love-god, king of demons Ravana, acclaimed Seetha as Goddess Lakshmi and tells Her that She is unsuitable to live in the forest. Bound by the Dharma of athithi satkara, she invited him and started to raver him with all curtness as Her guest. She revealing all about Her on Her own, enquired for what reason he is wandering lonesomely in the forest.

Ravana reveals his identity and asks her to become his wife tempting Seetha with all impossible comforts and luxuries, if she obliges him and comes to Lanka, leaving Rama. She instantly dismisses all the luring, ridiculing his mis-adventure. Describing him as a fox pitted against a lion, a rivulet before the ocean, Seetha said he stands no match to Rama, the son of Dasaratha.

Ravana is one who can not relish others acclaim, as Seetha lets him know the virtues of Rama. ''IswarOham! Aham bhogi" impetuous in him coming to fore, he clearly informs Seetha his name, caste, competence, and capability. Discarding his Brahmin guise, Ravana turned in to ten-faced, twenty-armed demon causing Her fragile body tremble like a banana plant hit by a tempest.

Seetha's abduction takes place next. Ravana forcefully abducts Her in his flying-chariot. She appeals to all the nature around, the mountain, the plants and River Godhavari hoping to inform Rama about Her abduction. Jatayu, the eagle-King, comes to Her rescue but can not succeed. Seetha asks him to narrate her abduction to Rama in the end.

RamarpaNam -- 333 -> 336

Jai Sri Ram.

Maareecha turns into golden deer to lure Seetha.

Pleased with Maareecha for going with Ravana, he hugged and said that only now he is the good old Maareecha though until now was all praise for Sri Rama. Maareecha differed saying he does not subscribe to What Ravana said ill of Rama. The two instantly, without waiting for any auspicious moment mounted on the Vhimana, aircraft like chariot brought by Ravana and flew past the Dandaka forest. For satanic deeds good or bad moments do not make much difference.

Disembarking at a distance from Rama's hermitage, while Ravana took to hiding Maareecha assumed the form of a dazzling golden Deer and grazed in front of Seetha, who was out collecting flowers and fruits for ablutions.

On spotting the deer Seetha invites Rama and Lakshmana to have a glimpse of the same.

Maareecha's assumed-form though is illusive and a deceit yet is not the non-existent one as the term mithya would mean. Maaya here means beyond belief or aascharyam. Seetha is lured by the external appearance or vishayAntara vyAmogam. On the other hand the Lord is the be all and end all as indicated by Namazhvar in His Thiruvoimzhi uNNum SoRu parugu neer thinnum vtRilaiyum ellam Kannan. DhAraga, Poshaka, Bhogiyam - the life-input, growth-input and the rejoicing-input. Eulogising Self or AtmAnubhavam is again a lesser goal than Service to God or Bhagava-thanubhavam.

In Tamil Amman means husband as well as antha + maan = the deer at a distance. Seetha is getting lured by Maareecha in the form of golden-deer-ammAn neglecting the near-by AmmAn, Rama- her husband and trouble ensues to Her in the form of abduction and separation from Him.

Lakshmana however immediately concludes it to be the work of Maareecha but Seetha, setting aside his comments requests Rama to fetch the deer. Rama, unable to deprive his power of resistance, is enthralled when he had a look at that deer and he explains to Lakshmana as to why He wish oblige Seetha.

Chasing behind the golden-deer, Rama is reminded of what Lakshmana said when the other deers do not keep company with the it, clearly indicating not a specious of their sort.

But the Lord who incarnates in all forms from Fish, Tortoise to Bore, He does it to perfection in such a way that He is accepted one among their own specious, despite His appalling qualities different from human or animal Kingdom.

Sri Andal Naachiyar while making a reference to Varahavatar describes Him as ''mAnamila PandRi'' . Periya VaachAn PiLLai refines it to abhimAnamilA PandRi. Swami Desikan calls it upamAnamilA pandRi in the context of avatAraththil maippAdu.

Rama finally fells the golden-deer, when Maareecha is escaping beyond reach leading far away from His hermitage, At the time of his death Maareecha shouts out for Seetha and Lakshmana imitating Rama 's voice. Presuming danger to Seetha He then returns to His hermitage.

Kulasekara Azhvar puts in a nut shell the felling of Maareecha by a single arrow as follows:

silai vaNakki mAn maRiya yaithAn Thannai

Thillai thiru chithirakoodam thannuL

thalai vaNakki kai koopi Eththalam...

RamarpaNam 328 ->332

Jai Sri Ram.

Maareecha's advise to Raavana :

Lord Vishnu in the company of Goddess Lakshmi protects us all and the saying ''kaakum iyalbinan Kannan'' confirms this. For this purpose perhaps She resides with out let up ever in His bosom. He again acknowledgingly does His job of protection in terms of what Her sight signifies. Maareecha advises this aspect in particular to Ravana. How he mustered his courage to speak up to Ravana is no surprise because to speak the truth one needs no courage.

All the good qualities of Rama retracted in bad taste to Ravana. With perverted jealous, Ravana advised Maareecha that Rama will meet His end without Seetha and that is the best way to wreck vengeance on Him.

On hearing Ravana speak thus, Maareecha felt as if dead. His eyes stopped winking. His tongue dried up and started trembling with fear gripping the bone. But he mustered strength to advise Ravana to stay away from Rama eliciting his own unpleasant experience with Rama's arrow when he was in Tataka forest. Speaking in a low and gentle voice Maareecha said what meant survival to both of them. There usually will be many to speak what is pleasing but not necessarily true some. Though bitter, he wished Ravana should listen to people who speak the truth to him. Either the spy who work for Ravana have failed in their duty or Ravana coveted by lust relent to see truth in what they bring.

Maareecha thus portraying the appalling picture of Rama to Ravana, asks him not to meddle with Him unwanted trying to abduct Seetha.. He adviced that relationship with other's wives is a great sin.

He recalled how Rama hurt him while safeguarding Vishwamitra's Yajna, even as a young lad. Confrontation with Rama in other words would ruin the entire race of demons. On another occasion when trying to misbehave in the vicinity of Dhantaka forest, Rama struck three arrows at him but some how escaped near death from the all-pursuant arrows, he said.

Ravana frowned at Maareecha for giving un-solicited advices and sticks to his plan to abduct Seetha and threatens to kill Maareecha if his orders are disobeyed.. In every utterance, Maareecha repeats that not only Ravana but the entire demonic race is going to end due to the callous act of Ravana.

Interestingly though Maareecha a demon speaks eloquently the truth about Rama, more than a learnt Sage would do as also how a just King should conduct a sovereign state.

Ravana is un-heeding to these advises, just like a man taking apathy towards medicine in his dying days. Maareecha then decides to be felled by the arrow of Rama, an enemy than to be killed by Ravana, the wicked.

''Ramo vigrahavAn Dharma:'' He the personification of Dharma itself. Lord Krishna speaks the purpose of His incarnation as to institute Dharma - that's Himself. He is ''siddha Dharma'' as revealed by Sri Andal in Her Thiruppavai PAsuram : ''Undhannai piRavi peRum thanai puNNiyam yAm udaiyOm'' . ''piNNiyam'' here means Lord Krishna Himself.

''appramEyamhi Tat teja: yasyaSa JanakAtmajah'' Here ''prama'' means bhuddhi or intellect. appramEyam means uncomprehending to human intellect. When courted with Seetha, Rama is unassailable and Seetha like fire unreachable.

RamarpaNam -- 322->327.

Jai Sri Ram.

Ravana's evil design to abduct Seetha.

Rama rescued the sages at Janasthaana, punishing the wicket. Like a mother who would rejoice the heroics of her husband in protecting their children, over joyed Seetha rewarded Rama with a great hug in appreciation of His act of protecting the Sages. This helped Rama heal His wounds.

Perhaps, Rukmini is not aware of this technique to help Krishna heal the fissures caused by Bheeshma in the war of Kurukshetra. He is sporting scars caused by Bheeshma's missiles all over His face, as standing testimony to His 'soulabya' - Visit Chennai Thiruvallikeni Temple to see the spotted faced Parthasarathy, as seeing is believing.

A spy of Ravana named Akampana dash forward to break the news of extinction of Janasthaana by Rama. Ravana fumes saying, he will to go to Janasthaana to kill Rama along with Lakshmana. Akampana suggests Ravana to abduct Seetha. Because it is impossible to conquer Rama in war, either singly or along with the hosts of the demon-supporters of Ravana. In fact one heaven cannot be won by many sinners. Parting with Seetha will cause grief to Rama and thereby he will die. After thinking for a while, Ravana goes to Mareecha seeking his help in abducting Seetha.

On going to the hermitage of Maareecha which is at a distant place Maareecha the son of Tataka received Ravana and honoured the king of demons. Revealing the purpose of his visit Ravana requests Maareecha to render friendly help in kidnapping Rama's wife. Mareecha while explaining Rama's capabilities advises Ravana to be content with what he has. The ten faced Ravana returns to his city Lanka ruled by him.

Shuurpanakha then approaches that Ravana who is seated in the midst of his ministers, like Indra sitting in the company of Wind-Gods, like moon in the midst of Stars and the Sun shining in the vicinity of other Planets, to inform of her fate at the hands of Lakshmana.

''chandra kaanthaananam Ramam atheeva priya darsanam

Roopa, audaarya gunaihi pumsaam drushti chitaabahaariNam.''

--His shapely body, His benevolent quality or attributes will bewitch even a male for that matter.

''kandavar tham manam vazhangum KannapuraththamAn'' -- so confirms Thirumangai Azhvar.

The Lord wins over the senses and thought of varied people differently. VibheeshaNa by His down to earth good conduct - souseelyam. RavaNa by His valour - veeram. Shuurpanakha by His charm - soundaryam. RavaNa fell aspiring for Seetha discarding Rama. Shuurpanakha got dis-figured aspiring for Rama discarding Seetha. On the contrary VibheeshaNa accomplished embracing both. oru mithunamE namakku uththesyam.

The importance of Idol worship is solemn in that even the hard core nAstik would love to have repeat of darshan he experiences once.

''ippAl kai vaLaiyum mEgalaiyum kAnEn

kandEn ganamakara kAdum nAngu thoLum''

--In deed once engrossed in Him deeply, the self is forsaken.

Shuurpanakha spoke scornful words to Ravana for neglect of his Kingly activities, by which his kingdom is going to face calamities, as though forewarning the situation. The harsh words include her drawing a comparison of Ravana's valour to the un-holy fire in the funeral pyre. His spies'' laxity and his lustful gratifications continues un-checked as ever. While Rama giving security to the sages, has rendered Dandaka forest safe for them. It shows that a King not on guard will be over thrown.

In this way Shuurpanakha's digging at Ravana infuriated him and queried Who is Rama? He dares to come inside the fortress of a lion and shake by its hair around-the neck? Does he sports vajrAyuda of Indra or shoola of Shiva or chakra of VishNu? What is the weapon with which these many demons are killed in war by Rama? He paired questions one after another and asked who dis-figured her cutting the ears and nose? for which Shuurpanakha narrates about Rama, Seetha, and Lakshmana and what has happened in Janasthaana.

Broad shoulders. Wide and blossomed eyes. Antelope skin and tree bark attire. He is similar to Love-God Cupid or Manmatha. His name is Rama, son of Dasaratha. Kara and DhooshaNa fell for the arrows that strikes like fire balls. Should I regret the ear and nose severed of me or bother for the fall of the mighty army of 14000 at your back yard or caution you of the calamity that awaits you, she posed to Ravana.

Ravana asked how could she escape then and stand before him, for which she replied saying Rama stands for Dharma. He shuns from killing women. He is not alone. He has a brother, one more spirit out side His person. He is fair complexioned like ruby in contrast to the dark complexion of Rama. His darkness however, comes from His compassion at the heart. His wife Seetha stands by His side in Dharma. Her flowing hair, broad eyes, moon like face, conch like neck, bamboo-shoot like fore-arms, lotus eyed in all is comparable to Goddess Laxmi Herself. As long as She is besides Rama, it will be impossible for you-Ravana to score victory over Rama, she hastened.

Thus prompting Ravana to achieve Seetha as his wife, she attempts to avenge the personal injury to her and the loss of Kara and Dhooshana, their half-brothers. Ravana taking leave of Ministers, boarded his gold gritted chariot, which can reach the place at a time and location of his wish. Born of Pulastiya clan and He who is the brother of Kubera, the wealth-God, proceeded to Maareecha seeking his help in the abduction of Seetha. On-board his aircraft-like chariot he sees many a location along the coast-line many a mountains, rivulet like water-channels, trees, plants that are affluent and divine. On seeing a banyan tree Ravana recounts the episode of Garuda, the Godly-eagle. This place is sacred in that Viganasa, Maasha-Mareechi, DhoomrAshtra sages are engaged in penance under the tree named 'Subhadram''. Ravana arrives at the hermitage of Maareecha situate in such serene atmosphere, far away from his Kingdom.
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Ravana then seeks Maareecha's help to abduct Seetha. He asks Maareecha to assume the shape of a golden-deer and lure Seetha such that Rama and Lakshmana in pursuit of the golden-deer be distanced and that he will safely abduct Seetha.

Ravana justifies his act calling : Rama, the mean among Kshatriyas. Aseela: - is wanting in good conduct. Rugged, Un-compassionate and Self-mongering sensualist who knows no Dharma. He is the one who can not put up with others goodness. His name is Rama, He who disgraced Shuurpanakha and slaughtered Taataka should be discredited usurping His wife, blabbered Ravana.

Listening to this Maareecha's heart sank in dismay being aware of Rama's valour, experienced chillness of death all over that is again because he is already struck with the arrow of Rama when he was in Tataka forest. As such, Maareecha tries to explain with folded hands to Ravana about Rama's greatness and the history of His magnificence.

Though Ravana is noble by birth, by deed acts low like a commoner. So we may conclude that the deeds proveth the Rank than one's birth, high or mean.

RamarpaNam-317-321

Jai Sri Ram.

KandithAkila DaithyAya RamAya ApanivaraNE :

Rama resents Shurpanakha's advances toward him and diverts her to seek LakshmaNa instead. LakshmaNa rebukes her, asking why she wants to become a wife of a servant like him? He using pun on words retorts her own words. But she taking the verbal meaning rushes to kill Seetha. At this point, Rama's hint to Lakshmana to deface her, cutting her ear and nose.

Periyazhvar and AndaL referring to this anecdote, say as follows:

"thangayai mookum thamayan thalaiyum thadinda En Dasarathy"

"gollai arakiyai mookaRinthitta KumaranAr sollum poai Anaal Naanum piRandamai poai andrE".

Both AndaL and Periyazhvar mention here as though Rama performed the act of defacing Shurpanakha while LakshmaNa infact did it. The reason of course is LakshmaNa being termed as 'Ramasya dhakshiNE bhAgu'.

she noisily runs away from there, only to report to her brother Khara, a fearsome demon. Agitated like a venomous serpent, asked as to who is poking with him playfully?

Shurpanakha in her attempt to narrate her woeful story ends up praising the beautiful form and appearance of both Rama and LakshmaNa, just as Azhvars would do of Them :
tharuNou - young
roopa sampanou - most charming
sukumArou - delicate
mahabalou - vigorously strong
pundareeka visAlakshou - lotus eyed
ksheera krishnAjinambarou - Saintly garbed using Antelope skin and tree-bark.
at the same time accusing Seetha in particular. She wants Khara to wage a war so that Seetha will not get what she didn't. Khara in order to appease his sister sends fourteen demons to eliminate Rama.
The fourteen demons arrive at Rama's cottage accompanied by Shurpanakha and they wage a war in which Rama eliminates them all. Seeing this defeat Shurpanakha rushes back to Khara to report that all the fourteen demons sent by him are slain by Rama. She persuades him to engage in war with them personally as they have intruded into Dantaka and there is every possibility of their finishing the demon force as a whole.
RamO rajamaNi prabha vijayathE Ramam RamEsam bajE |
RamENA katha nisachara mukO Ramasya Thasmai Namah ||
RamasmAsthi RamayaNam parAyaNam, Tham RamAya DasyOsmyaham |
RamE chiththalayasathA bavathi mE koRamam AhUspara: ||
Rama, the King is the beloved husband of Seetha. RamEsam ! Ramapathy !! Sriyappathy !!! so we call Him. He the annihilator of the 14000 who demonised the world, I pray unto Him. There is no one superior to Rama and I remain ever His servant . Let my mind reside in Him as He helps transcend this ocean of life.
DhushaNa volunteers ahead of Khara, to engage Rama in war accompanied by five thousand demons sporting unusual weapons. As they start out, many bad omens threaten potent evil to threm. Ignoring these Dhushana proceeds with his army defying that he can overcome these auguries or even Indra, and Rama is nothing for him.
As we step out, if we see the white necked Garuda (Kite) circle around or water flow down the river fast and full or the calling of the cuckoos, dancing of the peacock are witnessed, it is said to be good omen. On the other hand the circling of the eagle around the flag-mast, dogs and jackals wailing, appearance of meteor or comet in the sky are bad omens, fore-telling the death of the King or a defeat in the war etc.
Rama, to safe guard Seetha sends her away with Lakshmana to a hiding in a mountain cave till the war is over. Then He assuming furious stance gets ready to annihilate the demons. Rama wants to do this all alone without the help of Lakshmana as He had a point to prove with Seetha, who at the time of Rama''s preparation to leave for Dhantaka without Her, She chided in bad taste, meaning "striyam Purusha vigraham". So Rama is obliged to prove that He is a "Soora" not an "eunuch".
They are 14000 in number. Rama is alone. They are less-forthright and demonic. Rama is heavily-forthright and chivalrous. They are harsh and He is gentle. The sages, the Devas, Kinaras all watching from heaven wondered whether this the war-of-equals and can Rama win, they posed to themselves: Blessing Him well prayed for His safety.
Heroism, bravery and strength coupled with acumen, honesty and adherence to moral code is the strength of Rama. The path of Dharma is tumultuous but un-assailable. That is the moral behind this war of un-equals. Rama stepped forward like a lion from its cave pouncing on the heard of lions.
Khara in his chariot guarded by 12 men and Dhushana guarded by 4 men with the army of 14000 demons throwing, pelting and hitting with what ever in their hands charged on Rama, the single man, like the billowing clouds obliterate the Sun. But Rama with His arrows made them helter-scalter, like a spark of fire burn the whole forest to its end. DhushaN was the first to be felled with 5000 demons along with him. The end of Thirisira brought Khara to the battle field with balance army of demons and fought with all their strength, as though thunder struck a mountain. Rama hit by arrows all over, bleed ed profusely. Rama in that shone like a mountain embedded with lotus flowers. Then Rama deciding to finish the game, cut the limbs of Khara one by one and finally killed him, in reward for the un-righteous and the demonic path he followed.
The archery sparingly used hither to by Rama is well established here for the first time. The gods and sages showered flowery rains. Seetha and Lakshmana returning from their hiding were happy on seeing the victorious Rama.
''bhavuva hirusta Vaidehi Partharam parishasvaje'' acclaims, Sage Valmiki on the way Seetha rewarded Rama on His victory.
''andru nErnda nisachararai kavarnda vengaNai Kaakuththan'' so claims ThiruppaNazhvar. Instead of getting blessed with His darshan, the demons all perished like the moth falling pray to the fire that attract them. As the tempest uproot the trees, Rama anihilated them and this could be possible for Rama alone, who is the incarnation of Lord Vishnu--praised all. The Sun and the Moon will do their job un-conditioned here forth and the sages can perform their religious rites without hindrance-- so wished Rama in return.
LakshmaNa stood in awe and Seetha gasped at the sight of Rama, wounded all over His person, like the eyes in a sieve. Seetha reeled in mixed feelings of happiness for His valour and sorrow for the wounds He braced. She being the source for all solace knows the ways to mitigate the wounds. She in fact is ''SantAna karaNi and ''Visalya karaNi'' by Herself. A fitting hug from Her will see the end of all the injuries and return to original shape and structure.
''bhabuva hirusta Vaidehi, MaharisheeNaam sukavagam; - As Rama guaranteed peaceful settlement to the sages, Seetha felt ''established'' -- ''irukkum nilai'' petRaL.
tam Ramam - That Rama - who wedded Victory, the Maid.
tam Ramam - That Rama - who has no second person of His calibre to count in valour.
tam Ramam - That Rama - who fulfilled His promise to the Sages.
Tam Ramam - That Rama - who has medallion of wounds by an armed foe.
mahrisheeNaam sukavaham - more than settling their grievances, dispelling their anxiety for Rama's safety.
hirusta Vaidehi - Her thoughts roll back to parents'-home in as much as feel-good for Janaka who swelled in happiness at Rama halving the already broken Shiva's-bow into two, will for sure be overwhelmed witnessing Rama's feat now.
This being a visible treat of a 'karpaga' creeper-Seetha embracing the 'maragada' mountain-called Rama.