1. RAMA : An IDEAL
Ramayanam is touted as the earliest epic ever
written (आदिकाव्यं). It has fascinated generations of Indians.
One of those inspired by it has said that it will survive till the mountains
and oceans last. It has been true to date. Possibly, the person who wrote this
praise knew uncannily that the mountains and oceans also would perish one day
when humanity and Ramayana would cease to exist. Its import that it will remain
relevant to human experience and ethical standards is realistic. It may only be
a story and we might have made a fetish of it. That need not detract from its
merit as a book worthy of study and assimilation of the ideas and ideals in so
far as they are practicable and consistent with our living.
The epics show the way of virtuousness and
heroism, the two ideals that are thorny and troublesome. Ramayanam and
Mahabharatham are about the travails of the heroes in their pursuit of
righteousness. The aim is not to discourage people from the righteous path, but
to inculcate in them the spirit of fortitude and mental toughness in the wake
of adversities that accompany the travellers down this route. When I drew the
moral of these stories to the attention of an executive who underwent torture,
he laughed away saying, ‘They are gods and we are mortals.’ This mindset could
lead us to error and deviation from the path that is correct. The impossibility
of adhering to the rigour of such a course all the way should not guide us to
discard it wholesale. It is in attempting to emulate such traits as have distinguished
the heroes from the ordinary men that our character is founded well. It gives
satisfaction. Virtue is its own reward, goes a saying. When Rama takes leave of
Kausalya, she blesses him with the words, ‘May that Dharma, for upholding which
firmly and properly you go on exile, protect you’.
Rama was born a prince after several years of
waiting to Dasaratha and Kausalya. Dasaratha was no ordinary king. He was a
great warrior and a just ruler. This is said in many places. Kausalya also is
presented as a virtuous lady. Thus Rama was not a genetic freak, but a progeny
of worthy parents.
The attributes of Rama are described in several
places in the Ramayana. In the opening itself, Valmiki lists qualities of Rama.
Actually he wants to know from Narada whether there ever was an individual who
had such qualities. Sixteen traits are enumerated.
(1) A man with good qualities (गुणवान्)
(2) Valiant, mighty (वीर्यवान्)
(3) One who knows Dharma (धर्मज्ञः)
(4) Grateful (कृज्ञः)
(5) Truthful (सत्यवाक्यः)
(6) Steadfast (दृढव्रतः)
(7) A man of good conduct (चारित्रेण युक्तः)
(8) One who is doing what is good to all living
beings (सर्वभूतेषु हितः)
(9) Knowledgeable (विद्वान्)
(10) Capable (समर्थः)
(11) Pleasing to look at (एकप्रियदर्शनः)
(12) Courageous (आत्मवान्)
(13) One who has conquered anger (जितक्रोधः)
(14) Brilliant (द्युतिमान्)
(15) One who is devoid of envy (अनसूयकः)
(16) One who is feared by gods also (अस्य बिभ्यति देवाश्च)
Narada starts his reply with hesitation that it
is indeed hard to find one so endowed, but cites the case of Rama. The
attributes of Rama in the assessment of Narada outnumber the demanding list of
Valmiki. Narada describes the physique of Rama as well. He was manly, handsome
and lovable. Kamba, who wrote Ramayana in classic Tamizh poetry, says that when
anyone looked at Rama, his eyes stood fixed just on that part where the gaze
first fell. It was so enchanting and pleasing that the spectator was unable to
move his eyes to look at any other part.
Rama’s some other qualities as narrated by
Narada are:
(1) Self-control (वशी)
(2) Intelligence (बुद्धिमान्)
(3) Just (नीतिमान्)
(4) Eloquent (वाग्मी)
(5) Famous (श्रीमान्)
(6) Clean (शुचिः)
2. The
water of the Tamasa river is likened to the mind of good people. There is an
inversion of upamana and up22ameya. Upamana is the known thing and upameya is
what is to be understood. The clear water is visible and the known thing. But,
Valmiki considers the clear mind of good people to be a common thing. It gives
room to infer that the world in his time had many good people with clear,
unsullied minds, as commonplace. When Gandhi talked of Ramarajya, he did not
have a religious nation in mind (how do I know his mind?), but a nation of good
people with goodwill for all and no greed.
3. Valmiki sees a hunter shoot down the male of
a pair, plunging the female in grief. This is subtle indication of separation,
temporary or permanent, that the epic is going to describe. The separation of
Rama and Sita forms the kernel of the story. The killing of Vali and Ravana
also figures in it. The death of Dasaratha was another grievous
separation.
Valmiki curses the hunter and he dies. He
regrets later, but is consoled by Brahma that it was a set-up to disturb him
from tranquillity that settled on him hearing the character of Rama. It is of a
piece with the Hindu faith that what has happened is god’s will. It also hints
at the need for emotion to live this life meaningfully. On the other hand, it
also suggests how uncontrolled emotion may cause irreparable damage.
The beauty of epic and poetry is that it serves
to ‘hold a mirror up to nature’ (Shakespeare) and helps us relate to our
experience and draw practical lessons, besides literary enjoyment.
The poet (adikavi) is surprised that a sloka
was born from soka, his disturbed state of mind. William Wordsworth: “Poetry is
the spontaneous overflow of powerful feelings: it takes its origin from emotion
recollected in tranquillity.”
4. Ayodhya, the capital of Kosala, is a rich
and big city that spans an area of twelve Yōjanas in length and three Yōjanas
in width, divided and connected by well laid out grand avenues. (1 yojana is
12-15 kms). It had well divided royal pathways that were washed daily (swachha
bharat!) and decorated with flowers strewn around. It was a gated city with
arched entrances. It had well laid out plazas. It was full of machinery and
armouries. People with skills in making every type of artifact lived there. It
had abundance, stately edifices decorated with flags, and hundreds of cannons
mounted on them. It abounded in many trees. It was surrounded by many great
suburbs. It had many women performing artists. It had fortifications and
impassable moats to protect it from invaders. It boasted of numerous horses,
elephants, cows, camels and donkeys. Provincial kings used to visit it to pay
their dues and tributes. It had businessmen that arrived from various lands. It
had octagonal layout. Foodgrains like rice were aplenty and the water was sweet
like sugarcane juice. It reverberated with the sounds of the musical
instruments, Veena, Mṛdangam, Dundhubhi and Panava. It had thousands of highly
skilled and great warriors, capable of killing the roaring and virulent lions,
tigers, boars in a jungle with or without weapons, yet principled enough not to
aim their arrows at people who were found lonely or fleeing away in fear, or
not having reasonable support in their defence, or not being seen, but only
heard (significant as Dasaratha killed a Brahmin lad in pride of being able to
aim at an object based on the sound heard).
Even allowing for interpolations and poetic
hyperbole, the state of a city in pre-Christian era is stunning. Writes Rajaji,
“From Valmiki’s description of the capital of Kosala, it is clear that Ayodhta
was not inferior to our modern cities. Even in ancient India city civilisation
had reached a high level.”
5. I want to make some comment which may be
sacrilege.
Risyasrnga is to be lured into visiting the
city from the secluded hermitage where he is brought up in an austere way of
life by his father. It is suggested that young ladies be sent for the purpose
to tempt him. It is done with no intention of lust; the method has been used in
several mythological contexts. It is noteworthy that years of training in
self-control yields to natural impulse, though the rishiputra is described as
dhira, one who can withstand sensual temptation. Such is the force of nature which
seeks fulfilment of its purpose.
Menaka is sent to disturb Viswamitra. Every
time someone does penance, Indra, the incumbent king of devas, sends an apasara
to thwart the penancer. The anti-incumbency factor was known then itself!
The story of Gautama and Ahalya also is found
in Ramayanam.
The attraction of the two sexes is as old as
the sexes and there is no sense of taboo in mentioning it in the epics and
puranas.
When I sent serially the story of Mahabharatam
to my son, he remarked, ‘It seems to be a story about infidelity.’
These ‘diversions’ do not affect the flow of
the story or diminish the respect one feels for their grandeur.
6 In the
sacrifice organised by Dasaratha, the following instructions are issued inter
alia:
“तथा जानपदस्यापि जनस्य
बहु शोभनम् ।
दातव्यमन्नं विधिवत् सत्कृत्य न
तु लीलया ॥
Let all the people coming from rural areas be
served with excellent food and treated with
respect and in an appropriate manner, without at all being nonchalant.
अवज्ञया न दातव्यं
कस्यचिल्लीलयापि वा ॥
Ensure there is no nonchalance or disrespect in
giving.”
It is worthy of note that the common folk
coming from rural areas are to be treated with respect and that there should be
no condescension in the gifts and hospitality.
How did
these values disappear?
But the sad part is:
“हयस्य यानि चाङ्गानि तानि सर्वाणि ब्राह्मणाः ।
अग्नौ प्रास्यन्ति विधिवत्समन्त्राः षोडशर्त्विजः ॥
Sixteen Ṛtviks offered all the various body
parts of the horse to the fire, chanting Mantras as per procedure.”
The sacrifice of the horse is described in gory
detail in Mahabharatam also.
7. Dasaratha offers a carte blanche to
Viswamitra and when Viswamitra spells out his demand, Dasaratha retracts. That
is typical of him – hastiness. He killed the innocent son of blind and virtuous
parents mistaking him to be an elephant from the sound of his filling water in
a pot off a river. He also induces Kaikeyi to ask for any wish and when she
puts forth her cruel demand, he feels like bitten by snake.
Interestingly, Viswamitra praises him for his
generous promise attributing it to
‘महाकुलप्रसूतस्य
वसिष्ठव्यपदेशिनः’ his lineage and tutelage.
In Tamizh also there is a saying, ‘குலத்தளவேயாகுமாம்
குணம்’ – conduct is as per genealogy. That good teachers
also matter is noteworthy.
Much of the ills we face are not due to
politicians, but due to lax parents and incompetent teachers.
In a short while, Vasishta proves his mettle as
praised by Viswamitra by telling Dasaratha to keep his word and trust
Viswamitra. ‘न धर्मं हातुमर्हसि.’ That is a remarkable thing from
today’s perspective, where the lawyer acolytes in politics form a beeline to
support the wrong stand of their worthless leaders.
8.
Killing of Tataka
Here is a sukshma dharma.
It is clearly laid down that an अबला (the
frail, woman) should not be killed. Viswamitra is aware of it and tells Rama
that he has to overlook it and must kill her even if it is forbidden and a sin.
She is actually possessed of supreme might (बल) which
she has used to harm countless innocent people. It is a duty cast on the rulers
to protect the general public, which overrides the injunction that a woman must
not be killed. Rama is not without trouble to his conscience. He tells
Lakshmana, as if to quieten his own conscience, that it is his father’s command
to obey the Muni (पितुर्वचननिर्देशात्). Still he wants to let her off
with some handicap, but she charges furiously, and is relentless. He kills her
eventually.
Tataka is an early prototype of a terrorist.
The government has to act mercilessly against them to save countless number of
general public who are at risk.
9. In
the upakathas (side stories) two incidents are jarring. One is the action of
Vayu. The daughters of Kusadhwaja refuse his hand saying that they would abide
by their father’s decision in the matter. Vayu renders them crippled. In the
other incident, Indra takes the form of a Rakshasi and steals the sacrificial
horse of Sagara and leaves it near Rishi Kapila.
Rajaji explains that the bad deeds of devas
rankle just as a black dot on a white cloth is prominent. That is a clever
argument.
I quieten my conscience dismissing it as a
story where we should not moralise. .
10. Vasishta asks Viswamitra:
कच्चित्ते सम्भृता भृत्याः
कच्चित्तिष्ठन्ति शासने ।
कच्चित्ते विजिताः सर्वे रिपवो
रिपुसूदन ॥
'Trust that you are taking care of all your
staff. Trust that all of them follow your orders. Trust that you are able to
control all your enemies/detractors, for which you are known.’
A nice principle of management. We must take
care of the staff and they must be alive to their responsibility. We must have
an effective strategy against those that try to derail us.
11. The story of the rivalry between Viswamitra
and Vasishta may be an interpolation. Its principal aim is to establish the
supremacy of the prowess of a Brahmana over that of pure military might. It is
quoted to show that varna is by character, but the ordeal Viswamitra undergoes
only shows how Brahmin by birth, acquired by ordeals undergone in several
births, is born with the qualification. Vasishta says with authority:
‘क्व च ते क्षत्रियबलं
क्व च ब्रह्मबलं महत् ।
Where is your military might? Where is the
great prowess of Brahmana?’
Viswamitra is made to concede at the end of the
ordeal when he is recognised by Vasishta as Brahmarishi :
‘धिग्बलं क्षत्रियबलं
ब्रह्मतेजोबलं बलम् ।
Fie
to military might, the Brahma bala is real bala.’
12. The stanzas below are chanted in marriages:
इयं सीता मम सुता सहधर्मचरी तव ।
प्रतीच्छ चैनां भद्रं ते पाणिं गृह्णीष्व पाणिना ॥
पतिव्रता महाभागा छायेवानुगता
सदा ।
The institution of marriage is not for legal
purpose, but for dharmic purpose. It is a married man who is the pivot of the
society supporting all. The wife is a partner in that sacred duty (सहधर्मचरी). The
husband and wife hold their hands together which is an important ritual
symbolising their coming together in all that is to follow (पाणिं गृह्णीष्व
पाणिना). The father avers that she will be devoted to
the husband (पतिव्रता) and be a harbinger of prosperity (महाभागा). He
adds, ‘She will follow you like a shadow always (छायेवानुगता तव).’ The
words are so chosen that the two are fused into one by ceremony to be lived out
in point of fact. Some think that dharma of husband and wife are separate and
distinct and that one is not bound by the dharma of the other, but the
scripture indicates otherwise.
13. Devotees place Sundarakandam as the most
auspicious and do parayanam. But, the real drama and dharma figure in
Ayodhyakandam. Mrs. Prema Pandurang said in her discourse that there are two
turning points in Ramayanam. The first is the plot of Manthara which turns
coronation into exile, and the other is Surpanakha’s proposal to Rama and the
abduction of Sita as a sequel. In both instances, Valmiki says it was by chance
– यदृच्छया,
i.e. Manthara’s sighting the festive look of Ayodhya and Surpanakha’s straying
into Rama’s vicinity.
Manthara episode is in Ayodhyakandam.
Valmiki spares no chance in expatiating on the
qualities of Rama. That is the best of Ramayanam. We saw how the opening
chapter begins with such qualities. Let us look at a few more here:
स तु नित्यं प्रशान्तात्मा मृदुपूर्वं च भाषते ।
उच्यमानोऽपि परुषं नोत्तरं प्रतिपद्यते ॥
He was soft-spoken and would start the talk
without qualms. How far have we strayed! The seniors think they should not open
up. We also have two voices, one while addressing juniors and another for the
seniors.
Rama does not react even when spoken to harshly.
I found that the English are composed and do not exhibit their temper. When in
Jaipur, I was angry with a ticketing staff and he said kindly, ‘main aapko
dushman nai hoom’.
कथञ्चिदुपकारेण
कृतेनैकेन तुष्यति ।
न स्मरत्यपकाराणां शतमप्यात्मवत्तया
॥
He is pleased even with a small favour and
ignores even hundreds of offences. There is a Kural which says, “தினைத்துணை
நன்றி செயினும் பனைத்துணையாக் கொள்வர் பயன்தெரிவார். Those
who know the worth appreciate even a modicum of help as if it is momentous.”
Another Kural says, “நன்றி மறப்பது நன்றன்று நன்றல்லது அன்றே மறப்பது
நன்று”. It is not correct to forget the good we
receive. It is good to forget the same day the harm done to us.”
वीर्यवान्न च वीर्येण महता स्वेन विस्मितः ॥
He was heroic, but did no chest-beating about
it. How relevant today!
16. Dasaratha’s advice to Rama at the time of
his proposed coronation lists the qualities needed to be a ruler, a far cry
from what obtains now.
“Constantly maintain mastery over your senses.
Shed addictions born out of fancy or anger. Endear yourself to the ministers
and all people through direct and indirect actions. Whosoever rules the earth
by accumulating coffers and arsenals to the full and uses them to make the
subjects happy, will have happy allies.”
Military preparedness and fiscal prudence have
been stressed. Having a cohesive team of satisfied advisers and keeping the
people in happiness is also underlined. The action of the king should not be on
his prejudices and predilections, but for public good.
17. Kaikeyi is overjoyed when Manthara tells
her that Rama is to be coronated. She sees no difference between Bharata and
Rama. She also lists Rama’s noble qualities, but Manthara succeeds in spoiling
her mind.
She tells Kaikeyi ‘For your sake, the king will
even give up his life,’ and it turns prophetic!
When the plan to exile Rama is hatched and
Kaikeyi rehearses it, she is pleased with Manthara for the master stroke. She
praises Manthara, a hag, as the most beautiful. That is a fine portrayal of
human psychology.
18. Dasaratha is in celebratory mood. He
desires to be with his young and dear wife befitting the mood. His desire
overpowers him and when he sees her distraught and dishevelled, look at what
all he says he would do for her:
“Who should be killed though innocent? Or, who
must be released though sentenced to death? (presidential pardon). Which poor
man must be made rich? Or, which rich man must be made nobody?”
It is not just a lover’s wild promise as an
exaggeration.
An executive wanted to harass a borrower (a
relative) because his wife was displeased with him. I heard of an executive
whose wife decided the confidential reports of staff working under him. Dark
things of various hue take place under
the influence of lust.
19. Dasaratha says of Rama:
सत्येन लोकान् जयति दीनान् दानेन राघवः। गुरूञ्छुश्रूषया वीरो धनुषा युधि
शात्रवान्॥
“Rāghava wins over the world by his adherence
to truth, the destitute by largesse, the Gurus by service, and foes in a battle
with his bow.”
Mahatma Gandhi is dear to many of us because of
his satya. Here is a subtle lesson that we have to employ different strategies
for different people. That is the essence of dharma, not the same rule or
strategy for all people and situations. It is worth recalling Sankara देयं दीनजनाय च वित्तं
– money must be given to the poor.
Dasaratha judges rightly, “My son would not say
another word to me, except ‘yes’ if I tell him to go to the forest.”
He condemns women, but then checks himself limiting
it to Kaikeyi. “Shame! The very word ‘woman’ means nothing but perfidy and
selfishness. Nay, I speak not of all women, but only of Bharata’s mother.”
20. It is touted that Brahmanas drank soma rasa
and that they were drinkers. What Dasaratha says does not support that
inference:
“The learned will spurn me like a Brāhmaṇa
consuming liquor.”
21. Dasaratha says, “The very sight of such a
son coming towards me, well adorned and handsome like the son of Dēvas, makes
me feel delighted, young and energetic all over again.”
It is so true. We get that rejuvenation with
grandchildren also.
He says and bhagavathas are attached to this:
“यश्च रामं न पश्येत्तु यं च रामो न पश्यति ।
निन्दितस्सर्वल्लोकेषु स्वात्माऽप्येनं विगर्हते ॥
Anyone who had not seen Rāma and whom Rāma had
not seen was not taken to kindly by anyone in any world, including by oneself.”
22. Devil quoting the scripture: Kaikeyi tells
Dasaratha, “People who know Dharma assert that the ultimate Dharma is to keep
one’s word. Truth is a synonym for Brahman. In truthfulness alone is Dharma
established.
Truth is the essence of the imperishable Vēdas.
The ultimate can be attained only by adhering to truth.”
This is a typical dilemma. When we follow the
right path, but the evil violates it, evil triumphs. If we also violate, then
there is no difference between good and evil.
The scriptural advice is to follow elders
(knowledgeable and righteous people). Krishna was such an elder in Mahabharata
when evil became more assertive and powerful.
In Ramayana, Dasaratha is resigned to keeping
his word. He fondly hopes against hope that Rama need not abide by it as he was
not a party to it. But, Rama takes upon himself the duty of upholding his
father’s promise. He does not want his father to be proved false.
23. The process of Sumantra informing Rama of
Dasaratha’s desire to see him and his proceeding to see the king are described
in detail. The dramatic turn is enhanced by setting the expectation of Rama
himself and Sita, and the people who lined up to see him as he went.
Rama is taken aback seeing the dejected
appearance of his father. He says and Ramayana has such wise sayings right
through, ‘दुर्लभं हि सदा सुखम् -
It is not given to anyone to be all right all
the time’.
Rama says suo motu that he will do what his
father wishes. That must have given more audacity to Kaikeyi. She makes bold to
tell Rama as king’s order what she manipulated. Valmiki loses his cool and
describes her as सुनिर्लज्जा utterly shameless.
She says, ‘The king does not speak for fear of
you – त्वद्भयान्नाभिभाषते’.
Stung by the suggestion that he might disobey his father,
Rama swears and says, ‘रामो द्विर्नाभिभाषते – Rama does not alter his
stand’. There are a few places where Rama speaks about himself. He is not given
to boasting, but stating what one stands for, which one has shown in action, is
manly and becoming.
When Kaikeyi tells Rama the harsh mandate to go
on exile for 14 years, Rama was not a bit shaken or sad. The only person who
was all composed at this terrible turn was Rama. Everyone else was upset. There
was no trace of remorse in Kaikeyi.
Kamban says that Rama’s face did not show any
different gesture from when he was told of coronation. Kamban’s Rama says,
‘Even if this is just only your mandate, I would obey it’.
Kaikeyi urges Rama to rush to the forest
without waiting for Bharata’s coronation and tells him that Dasaratha would not
bathe or eat until after Rama leaves. Dasaratha pants and passes out. Rama
could see that Kaikeyi has influenced the king unduly, but he is concerned with
his own dharma. Justifiably, he is piqued by the suggestion of his
procrastinating. He replies firmly, “I am not minded of worldly wealth. Know me
as equal to a Rishi rooted in dharma only. Whatever little I can do to please
you, I will do even at the cost of my life. There is no greater dharma than
serving my father and carrying out his order. Even though he has not told me
directly, I will go on exile.”
The entire section since Rama’s being told of
exile to his exit from Ayodhya is a heart-rending reading. Be it mythology or
improbable human occurrence in a rational perspective, whenever I read it, it
is real to me in my mind. It is inspiring and purifying. That is the function
of our epics. It is not relevant how far it is historic and whether Rama is god
or not.
24. The ladies wail when they hear of the
exile. They say of Rama यो गतिं सर्वभूतानां the
one who is the refuge of all beings. Bhagavathas take such passages to believe
that Rama is god, but I am content to respect him as a human being who was a
role model.
There is cruel irony when Kousalya says ‘सत्यप्रतिज्ञं पितरं
राजानं पश्य राघव – see your father as one who will keep his
word’ implying that he would install Rama as prince, hardly knowing that he has
given a word earlier which he would be constrained to honour.
Kousalya is shocked to hear the cruel order of
exile and wishes she never had a son.
Kousalya says and it echoes the plight of the
housewives of the years gone by: “I did not experience any comfort or luxury
during the regime of my husband. I have been waiting to enjoy them at least
during the reign of my son.” Each mother hopes that she will live with her son
blissfully. How much it comes to pass is a mixed bag.
A saying goes: “A woman is under the command of
her parents before marriage, husband in married life and son in later life. She
is not entitled to independence at any time.” That was the situation more or
less. That has been changing, but there is no real equality. I wonder if it
will even come.
Kousalya narrates how she had to contend with
an inferior status to Kaikeyi all along and how her position will be further
compromised in the absence of Rama, under Kaikeyi and Bharata. That seems to
have been the general practice, but Bharata will prove to be an exception.
Rama was just seventeen at this time as
revealed by Kousalya.
25. Lakshmana reveals his pent-up anger at the
most ludicrous and heartless treatment meted out to a faultless man. His words
are described as तत्कालसदृशं वचः. ‘Apt’ is one translation. It
means ‘word befitting the time or occasion’. We may take it as what is
appropriate in the context. Valmiki seems as moved as any reader and seems to
support Lakshmana. It may also mean what the accepted standard was in those
times. Such a thing was not done then. It is a reasonable inference as human
nature has mostly moved in a groove.
Lakshmana is ruthless. He says that the old man
is acting under incantation of a woman blinded by lust. Pleased with
Lakshmana’s rebellion, Kousalya starts to persuade Rama to disobey his father.
She uses a specious argument that his highest dharma is to serve his mother.
That is indeed a ticklish point. Is serving mother supreme or following father?
While serving mother is a great dharma, that cannot be used as an argument to
commit some impropriety.
Rama replies and Valimiki prefixes it as
couched in dharma. He says he is not creating a precedent and cites instances
where sons have carried out their father’s wish. It reminds us of the practice
in jurisprudence.
Rama tells Lakshmana firmly, “धर्मो हि परमो लोके
धर्मे सत्यं प्रतिष्ठितम् - Dharma is supreme in the
world. Truth is rooted in Dharma.’ This is the essence of Hinduism. Truth
refers to God. The only way to God is through dharma. Anything else is for
extra comfort and is not the way to God.
Rama says unequivocally that dharma supersedes
other pursuits. ‘When all (dharma, artha and kama) do not seem to come together
right away, one must begin with whatever leads to Dharma in the end. Those who
focus on Artha as the end goal will find themselves becoming abominable in this
world.
Similarly one who keeps Kāma as the end goal,
gains no respect.’ Rama also says how life is short and one should do dharma
therefore. The thinking of modern man may be different.
26. Daivatam (destiny)
This is discussed between Rama and Lakshmana
and it is delicate and nuanced. Rama is not a fatalist. He acts decisively in
many situations later. His point as put forth by a pouranika is, ‘Our parents
are interested in our welfare. When they themselves go against us, it is daivatam.
When Viradha seizes Sita, Rama does not invoke daivatam, but kills Viradha and
rescues Sita.’ In the words of Rama, ‘I made no differentiation among mothers,
and Kaikeyi also never differentiated between me and her son in the past. How
else could such a noble minded woman, a daughter of a king, speak such
harrowing words to me in the presence of her husband, like an ordinary woman?’
Ramayanam in the words of Valmiki:
“सुखदुःखे भयक्रोधौ लाभालाभौ भवाभवौ। यच्च
किञ्चित्तथाभूतं ननु दैवस्य कर्म तत्॥
Happiness or misery, fear or anger, loss or
gain, birth or death, or any such other thing, occur only by the will of God!”
It applies to what has happened. We are not
privy to god’s will on what is going to happen and our job is to do our job.
Lakshmana argues variedly why it is wrong to
obey the order of exile. It is against the will of the people. The argument of
‘people’s court’ seems to be as old as Ramayana. The moment of demanding
performance of the long forgotten promise seems to be an exercise in collusion
with cunning planning. It is against the custom whereby only the aged go to
forest after handing over the kingdom to the next generation. Rama’s good
nature is being exploited. Only the weak and the imbecile blame daivatam. The
courageous overcome daivatam by valiant efforts.
Rama dismisses them as irrelevant and asserts
unmistakably that his duty is to obey his father. He is aware of the plot. He
himself says, “कैकेय्या वञ्चितो राजा The king has been deceived by
Kaikeyi.”
27. Kousalya invokes blessings of all kinds on
Rama. The list shows how our life depends on many factors for its smooth
passage.
But, the basis of it all is contained in the
beginning. Her words: ‘Follow the footsteps of noble men. She adds,
‘यं पालयसि धर्मं त्वं धृत्या च नियमेन च। स वै
राघवशार्दूल धर्मस्त्वामभिरक्षतु॥
May the Dharma, which you are protecting with
determination and discipline, protect you.’
That is the crux of Sanatana Dharma. Follow
noble men and protect dharma and it will protect you. धर्मो रक्षति रक्षितः
In the end, she utters the following which
devotees recite at the end of Ramayana parayanam:
“यन्मङ्गलं सहस्राक्षे सर्वदेवनमस्कृते। वृत्रनाशे
समभवत्तत्ते भवतु मङ्गलम्॥
यन्मङ्गलं सुपर्णस्य विनताऽकल्पयत्पुरा। अमृतं प्रार्थयानस्य तत्ते भवतु मङ्गलम्॥
अमृतोत्पादने दैत्यान् घ्नतो वज्रधरस्य यत्। अदितिर्मङ्गलं प्रादात्तत्ते
भवतु मङ्गलम्॥
त्रीन्विक्रमान्प्रक्रमतो विष्णोरमिततेजसः। यदासीन्मङ्गलं राम तत्ते भवतु
मङ्गलम्॥
ऋतवस्सागरा द्वीपा वेदा लोका दिशश्च ते। मङ्गलानि महाबाहो! दिशन्तु
शुभमङ्गलाः॥
May the same good fortune be bestowed on you,
that was bestowed on Indra at the time of destroying Vṛtra, that was bestowed
by Vinata on Garuda
when he was seeking Amṛta, that was bestowed by
Aditi on Indra as he was decimating the Daityas at the time of extracting Amṛta,
that was bestowed on Vishṇu at the time of measuring the world in three steps.
May the seasons, oceans, islands, Vēdas and worlds and directions, bestow good
fortune on you.”
28. The courage and composure Rama showed
before the wily Kaikeyi and noble Kousalya, left him when he saw Sita. This is
significant. Rama was not worried about the perils and trouble forest life
engendered, but leaving Sita, who was given over to him to follow him as a
shadow, saddened him. One of the innumerable lessons Ramayana teaches us is
dampatya dharma.
Rama persuades her on various counts not to
accompany him. She has an answer for every argument. She promises to be नियता (controlled)
and ब्रह्मचारिणी
(practicing continence). When Rama keeps persuading, she
mocks at Rama, ‘Did my father mistake you disguised as a man, though a woman?’
29. This is a very powerful argument by Rama.
What is seen is more important than what is not seen. “How can we ever speak of
obeying the will of the abstract God, if we fail to obey the will of mother,
father and guru, who are here for real?”
30. How many wives did Dasaratha have?
Not three, but three hundred and fifty as
revealed in Ayodhykanda, when Dasratha wants to be with all his wives when Rama
comes to take leave.
31. Vasishta is enraged on seeing Rama having
to assist Sita to wear the dress for exile. He censures Kaikeyi as exceeding
all limits, perverse and a home-breaker. He says and it is worthy of note:
“आत्मा हि दारास्सर्वेषां दारसङ्ग्रहवर्तिनाम्।
आत्मेयमिति रामस्य पालयिष्यति मेदिनीम्॥
For everyone who is worthy of having a wife,
the wife is the alter ego. Being the alter ego of Rāma, she can rule the
earth.”
Wife is an integral part of husband, not just
an equal. Vasishta extends the logic to make her officiate in the absence of
Rama.
32. Sita says this to Kousalya and repeats it
to Anasuya later in the forest:
“What a father can give is limited. Limited is
what a mother or son can give.
There is a no limit to what a husband can give.
Which woman would not respect her husband?”
That was Indian culture and survives in a
significant way even now.
33. The king becomes totally disoriented after
Rama’s departure. He momentarily loses his eyesight and says it in this
fashion: “My sight that followed Rāma does not seem to have returned yet.”
Rivers crossed by Rama: Vedasruti, Gomati,
Syandika, Yamuna (Prayag), Kalindi, Malyavati (in Chitrakuta)
34.
Sumantra says to Rama, while being sent back by Rama, “If hardships like
this could befall even on you, I can only think that observing continence,
studying Vedas, maintaining a gentle disposition and even being honest, are no
more than futile.”
That events overtake us making us disbelieve in
just reward for right conduct has been human experience since long. To believe
so is more appropriate than to ascribe it to a divine scheme. Ramayana has more
lessons to us as a human chronicle, or story.
More significantly, Sumantra says, “As for us,
we are certainly done in, having been given up by you”. When the good are
refused top position (promotion), the subjects (subordinates) feel the heat
more. When a very able and honest man was overlooked for a top position in the
bank, I felt how it was injustice to the bank more than to him.
Rama now asks Sumantra to take special care of
Dasaratha. Rama is an ideal man, who not only bears no grudge, but shows
immense consideration that the one who put him to hardship should himself
undergo none. He says, “Whatever he wants done for pleasing Kaikeyi, please do
without hesitation.”
35. Rama declines the offer of Guha to be his
guest. The order of exile, in Rama’s strict interpretation, precluded living in
an inhabited place. Later he would not enter Kishkindha or Lanka, for the same
reason. What has to be done must be done with all sincerity in letter and
spirit, not perfunctorily or to satisfice a law.
36. Rama talks to Lakshmana on the first night
together without anyone else. He muses, “Seeing the plight of the king, I
cannot help but think that Kāma is more powerful than Artha and Dharma. How
uneducated a man should be, to abandon an obedient son like me for the sake of
a woman?” Rama is not in regret, but points out a tendency. He is not modest
needlessly. He knows that he is virtuous, but is confiding it only to his alter
ego. Rama also expressly states the lesson of the episode, “Whoever follows
Kāma, keeping aside Artha and Dharma, will, in no time, land in the plight of
Daṡaratha”.
Rama is worried about the unfair treatment
Sumitra and Kousalya may receive at the hands of Kaikeyi, but knows that
Bharata would be fair. He urges Lakshmana to return and see that the two
mothers get protection under Bharata, rather than harassment under Kaikeyi. He
also repents not having been a good son to his mother taking care of her when
she needed him most.
Each instance shows how Rama is an ordinary,
but upright, human being.
37. “Thus roused by his brother from his sleep,
Lakshmaṇa shed his sleep, sloth and the fatigues of the way”. There is a story
that Lakshmana did not sleep for 14 years and that is how he was able to kill
Indrajit. That is not from Valmiki.
38. Rama asks Lakshmana to kill a deer and cook
it. Along with fruits and flowers, he offers it to gods before occupying the
parnasala built by Lakshmana. He also earmarks the place for agni and yagna.
Ramayana was written when Vedic rituals were followed religiously.
39. Kousalya laments, “How could Sita endure
the heat and cold in the forest?” That is significant. Those born in the forest
or open would have been inured to the ambience, but Sita was born and used to
protection. But, nowhere in Ramayana could we find Sita complaining of the
conditions. That is perhaps a typical example of the message of Gita to remain
the same in both extremes.
40. Kousalya raises the issue with Dasaratha
how Rama would accept the kingdom ruled by his younger brother. Valmiki solves
the issue, as it were, by making Bharatha rule as a proxy.
41. In what appears to be an interpolation,
Dasaratha begins to relate how he killed a boy mistaking him to be an elephant
drinking water. That deed is the cause of his separation from Rama, he infers.
He starts by saying, “Whatever one does, good or evil, one reaps the same. One
who does not understand the consequences, risks and rewards, before venturing
into something, is said to be immature.” That summarises our belief in karma.
Though killed unjustly, the son, who grieves
for the lack of protection to his blind parents, advises the king to go and beg
their pardon lest they should curse him. The king was supreme as he was to
protect all the subjects. This episode reminds one of how Parikshit offends a
rishi, his son curses the king, but the rishi on coming to know of it does not
approve of his son’s action.
The son killed by Dasaratha tells him not to
repent for brahmahatthi as he was born of Vysya father and Sudra mother. That
mixed marriages were prevalent is known from this. It is also revealed how
killing a Brahmin was considered a great and inexpiable sin in those times.
42. Great drama ensues when Bharata returns to
Ayodhya.
Kaikeyi is sitting in a golden chair, even as
Dasaratha’s body lay embalmed. She asks the normal questions as though it was a
happy occasion. Asked of the father, she says nonchalantly, ‘Your father
attained that destiny which awaits all beings.’ Lamenting, Bharata says, ‘Lucky
are Rama and others who could perform the last rites for my father.’ Asked what
his father uttered last, Kaikeyi says, ‘He cried Hai Rama, Lakshmana, Sita,
while dying. Blessed are the men that shall see Rāma return along with Sitā and
Lakshmaṇa.’ A clever way Kaikeyi introduces the topic of Rama”s exile. But,
Bharata is shaken utterly hearing the second heart-rending news. Bharata asks
what crime Rama committed. Kaikeyi replies with pleasure (Valmiki describes her
as a fool considering herself a pundit).
She says to a pointed question by Bharata,
‘Rama does not look at others’ wives even with both eyes.’ My teacher posed the
question why she said that he did not look at with both the eyes, which is
normal. He reasoned that not only did he not use to wink his eye at other
ladies, he would not even look at them.
Kaikeyi was impudent and urged Bharata to get
crowned as king.
We find this wisdom in between: “A son is born
of the power of every limb, major and minor, of his mother, as well as that of
her heart, and therefore is the most beloved of all to her, unlike other
relations, for whom she merely has affection.”
Kousalya taunts Bharata as an accomplice. So
does Guha later and even Bhardwaja. Bharadwaja clarifies, “I knew what is on
your mind, but asked only to reconfirm and to add to your renown”. Rajaji could
not countenance Bhradwaja’s taunt. He writes, “We may not, reading it all
today, appreciate Bharadwaja’s doubts about innocent Bharata. Such suspicion
was perfectly natural to Guha, but not so in a wise rishi. Valmiki makes the
rishi justify himself.”
Rajaji adds later, “All Valmiki’s characters
are human beings with heightened human qualities. It is only under great stress
or in exceptional circumstances that divinity shines through the human nature.”
How true the words of Guha are addressed to
Bharata, “I cannot think of your equal on earth; you wish to give up the
kingdom that came to you without any effort. Your fame shall last forever in
the worlds.”
43. Rama says to Lakshmana even as Bharata was
in search of him nearby, “With this stay in the Vana, I have achieved two
objectives: of not making my father’s
adherence to Dharma untrue, and that of making Bharata happy.” He has brushed
aside the inconvenience to himself. In fact, he is pleased with the sylvan
setting with many mind-alluring sights.
44. Lakshmana sights the banner of Ayodhya and
suspects that Bharata has come to kill them. He talks angrily that he would
kill Bharata and get the kingdom for Rama. Rama pacifies him and says, “What is
the use of the kingdom to me disrespecting father and killing brother? I do not
want anything obtained by violating dharma even if it is the kingdom of gods.
If you want the kingdom, tell me I will tell Bharat and he will gladly give it
to you. He must be upset by the plot and is coming to give the kingdom to me.”
The character of Rama is beautifully delineated in the epic. It is for that
reason that Ramayana is eminently readable over and over again.
45. Rama asks Bharata a volley of questions
that point to right conduct and statecraft. They are illuminating. Some
samples: Who should be a minster: ‘I trust that people of valour, people of
noble descent, who have studied Ṡastras and mastered their senses, who are just
as good as you and who understand your intentions well, are serving you as
ministers.’ Management of time: ‘I trust you are not consumed by excessive
sleep, waking up at the right time, and spending the small hours of the morning
honing your strategies.’ Successful strategizing: ‘I trust you neither make
strategies alone nor by involving too many, and the strategies made by you do
not leak immediately to the public.’ Allocating resources to opportunities: ‘I
trust that you entrust the most important work to the best among your staff.’
46. The arguments and counterarguments between
Bharata, who pleads that Rama take over the reins, and Rama, who steadfastly
refuses, run somewhat like this:
Bharata: My mother has done a sin and she will
go to hell. You are the rightful heir. Get crowned.
Rama: You must not talk ill of your mother.
Parents have a right to ask children to do anything. They have asked me to live
in forest and given the kingdom to you. Rule for fourteen years and I will take
it back later.
Bharata: My mother’s wish has been fulfilled. I
have got the kingdom now. I give it to you. Come back and rule. I am nowhere
compared to you in capacity to rule and the people depend on you.
Rama: Everything passes. We must follow dharma.
It was our father’s wish that you should rule and I must be on exile. Our
dharma is to follow his order.
Bharata: My mother erred greatly and father,
whom I would not like to indict in public, acted without thought. The order is
flawed. I am younger, inferior and less fit to rule. The entire kingdom wants
you to take over. It is the duty of a Kshatriya to rule. You must fulfil that
dharma. You can endure the hardships that come with the responsibility of
administering a kingdom. I cannot think of living without you. Your return as
king will absolve both my mother and our father from blame. If you still
persist in living in forest, I will be behind you.
Rama: At the time of marrying your mother, our
father agreed to make her son the prince. (This argument has not appeared
earlier and may be interpolation). Our father granted two boons to your mother
pleased as he was with her service in the war between gods and demons. His
action in conferring the kingdom on you and sentencing me to exile are
therefore in order. It is our duty to do his bidding as dutiful sons.
At this point Jabali intervenes.
“You talk like mad. Who is whose relative? All
such relationships are ephemeral. A man’s mandate is gone at his death. (That
appears to be the mundane law. A cheque will not be honoured after a person’s
death is known to the bank). Those who cling to Artha and Dharma, and not for
the others; get nothing but misery in this life.
People indulge in performing Ṡrāddha and waste
the food. Do the dead eat? The books that say, ‘Do Tapa, perform Yajña, give
away all that you have,’
were written by clever men intent on snatching
generous honorariums. There is nothing beyond. Go with only what is in front of
the eyes, and leave behind what is not. Accept the kingdom from Bharata, who
would thus be pleased, and enjoy life.”
The atheistic argument has been powerfully presented
by Jabali. The later day atheists invented nothing new.
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