Episode 03 - Chapter 1 - Canto on Royal Caucus of Dasaratha.

Chapter 1 – Canto on Royal Caucus of Dasaratha - மந்திரப் படலம்

 

புக்க பின் ‘நிருபரும் பொரு இல் சுற்றமும்

பக்கமும் பெயர்க ‘எனப் பரிவின் நீக்கினான்;

ஒக்க நின்று உலகு அளித்து யோகின் எய்திய

சக்கரத்தவன் எனத் தமியன் ஆயினான்.

 

After arriving in the Royal Durbar, Dasaratha seeks to be left alone, politely asks the assemblage to leave; he is all by himself, like Sri Maha Vishnu, who stands all by Himself and sustains this universe, with Sudarsana in hand.

After brooding, ruminating, thinking for himself for some time, Dasaratha, having collected his thoughts, sends for the Raja Guru Vasishta.  And with him his cabinet as well.

 

Kamban expounds the character and abilities of Dasaratha’s cabinet thus:

 

தம்உயிர்க்கு இறுதி எண்ணார் ;   தலைமகன் வெகுண்ட போதும்,

வெம்மையைத் தாங்கி, நீதி  விடாதுநின்று, உரைக்கும் வீரர் ;

செம்மையின் திறம்பல் செல்லாத்  தேற்றத்தார் ; தெரியும் காலம்

மும்மையும் உணர வல்லார் ;  ஒருமையே மொழியும் நீரார்.

 

They were not afraid of death; even facing the wrath of their boss, the Emperor, they would take that heat and still bravely state what is right, what is just.  They had never known how to deviate from the path of dharma and truth – செம்மையின்.  Were endowed with an insight that covered the past, present and the future. And they spoke the Truth – always.

 

(How many of our political class would stake a claim to these qualities – even one or two of them? The four verses of Kamban in this canto, in this context would be required reAading for them – if they are earnest about their oath-taking.)

 

When the assemblage is in place, Dasaratha states his mind:

 

With your support and guidance, I have carried this great responsibility for Sixty Thousand years (நுங்கள் மாட்சியால்யிரண்டு ஆயிரத்து ஆறு தாங்கினேன். Aware that I am getting by in age,  I would like to retire now and seek the sources for my after-life.

 

இனியது போலும் இவ் அரசை எண்ணுமோ-

துனி வரு புலன் எனத் தொடர்ந்து தோற்கலா

நனி வரும் பெரும் பகை நவையின் நீங்கி, அத்

தனி அரசாட்சியில் தாழும் உள்ளமே?

 

When the mind craves for battling  the indwelling enemies, and get the better of that immense threat, one gets tired of the great command over this vast empire; one craves for the command over the inlying kingdom. Recalls his invincible reign for all those sixty thousand years, and attributes no delight or value to it as he is yet to get the better of the much fiercer, much mightier enemy within – represented by the despicable and dangerous allures of the mind and its distractions.

 

இறந்திலன் செருக் களத்து  இராமன் தாதை ; தான்,

அறம்தலை நிரம்ப, மூப்பு   அடைந்த பின்னரும்,

துறந்திலன்” என்பது ஓர் சொல்   உண்டானபின்,

பிறந்திலென் என்பதின்  பிறிது உண்டாகுமோ?

 

“Rama’s father (Dasaratha) did not fall (as a true hero) and die on a battlefield; nor did he abdicate his reign even after becoming an old man” if I were to earn such a sobriquet, would it not have been better that I was born at all?

 

(The most glorious end to a Kshatriya was believed to be felled as a hero in a battle field. The next honourable exit would be that he left his reign in the hands of his progeny and left for the forests to seek answers for the several questions that would daunt him with reference to his after-life.  Since Dasaratha did not the first opportunity for honour, he appeals to his assembly: would you deny me at

least the next best one?)

 

பெருமகன் என்வயின் பிறக்க, சீதை ஆம்

திருமகள் மணவினை தெரியக் கண்ட யான்,

அரு மகன் நிறை குணத்து அவனி மாது எனும்

ஒருமகள் மணமும் கண்டு உவப்ப உன்னினேன்.

 

I was blessed with a son of great sterling qualities; and I was even more fortunate to see him wed Sita the very image of Sri Maha Lakshmi. I crave to see him wed the other – Sri Bhooma Devi as well – and complete this joy. (The allegory is that Dasaratha wishes Rama to take over his reign – wed Mother Earth – and complete the divine scene of Sri Maha Vishnu being in the worshipful company of Sri Devi and Bhoo Devi.)

Dasaratha thus comes to the point: I have gone long enough with this responsibility; I yearn for vanaprastha; and I therefore wish to hand the baton over to Sri Rama.

Dasaratha gets more explicit and direct:

 

ஆதலால், இராமனுக்கு அரசை நல்கி, இப்

பேதைமைத்தாய் வரும் பிறப்பை நீக்குறு

மா தவம் தொடங்குவான் வனத்தை நண்ணுவேன் ;

யாது நும் கருத்து?’ என, இனைய கூறினான்.

 

“Therefore, handing the crown and the reign to Rama, I wish to proceed to begin my ascetic journey in the forests in order to be delivered of more births that are the consequence of ignorance (of what is true happiness); what is your view?”

 

“பேதைமைத்தாய் வரும் பிறப்பை நீக்குறு மா தவம் தொடங்குவான் வனத்தை நண்ணுவேன்”

திரண்ட தோளினன் இப்படிச் செப்பலும், சிந்தை

புரண்டு மீதிடப்  பொங்கிய உவகையர், ஆங்கே

வெருண்டு, மன்னவன் பிரிவு எனும் விம்முறு நிலையால்,

இரண்டு கன்றினுக்கு  இரங்கும் ஓர் ஆ என இருந்தார்.

 

Hearing this from the broad-shouldered Dasaratha, his ministers were spontaneously overwhelmed by joy (on hearing that Sri Rama would be the Emperor); as that joy ebbed a bit, they were also taken aback at the thought of having to part company with Dasaratha, their incomparable Emperor for sixty thousand+ years, as a consequence of that delightful proposition. They were like the lactating cow that was perplexed by the compelling yearning to feed two of its calves at the same time. Another Kamban metaphor: “இரண்டு கன்றினுக்கு  இரங்கும் ஓர் ஆ” The mother cow’s dilemma – two of it calves are crying for milk; which one to yield to? Rama being anointed Emperor is such a great joyous prospect; would that have to be at the cost of having to part company with Dasaratha? This brings out the intense love that both father and son command with Ayodhya. But, subtly, the poet brings out who is the more loved amongst these – by making the joy flowing from the announcement of Dasaratha’s intention to crown Rama as spontaneous and the sense of concern and sorrow that this anoinment would cause, as secondary – a follow up thought.

 

The cabinet acquiesces with Dasaratha, seeing that his mind has been made up. Sage Vasishta articulates the assembly’s response:

 

‘மண்ணினும் நல்லள் ; மலர்மகள், கலைமகள், கலை ஊர்

பெண்ணினும் நல்லள் ; பெரும் புகழ்ச் சனகியோ நல்லள்-

கண்ணினும் நல்லன் ;  கற்றவர் கற்றிலா தவரும்,

உண்ணும் நீரினும்,  உயிரினும், அவனையே உவப்பார்.

 

“Janaki is superior to Mother Earth in comparing their patience and compassion; She is superior to Sri Devi in terms of beauty and auspiciousness; She is superior to Saraswati in terms of knowledge and insight; She is superior to Durga (who rides the stag) in terms of power of valour. Her (Janaki’s) husband, Sri Rama is more precious (to the world) than the apple of the eye. The learned and the illiterate, without a difference, would adore and prefer Him (Rama), deem Him to be more precious than their food, drink or even their own dear life.

 

Sumantran, the prime minister in the cabinet, articulates the dilemma that the assembly felt on Dasaratha’s announcement “உறத் தகும் அரசு இராமற்கு என்று  உவக்கின்ற மனத்தைத் துறத்தி நீ எனும் சொல் சுடும்”  Our minds that rejoice over the announcement of your intent to crown Sri Rama get also hurt by your sequential announcement that you would leave us.”

 

Sumantran concludes that Dasaratha should have the crowning of Sri Rama arranged in appropriate celebrations and then think about his retiring to the forests.

Dasaratha deputes Sumantran to fetch Sri Rama.

When Rama arrives at the Durbar, Dasaratha embraces him. Why?

 

‘நலம் கொள் மைந்தனைத் தழுவினன்’என்பது என்? நளி நீர்

நிலங்கள் தாங்குறு நிலையினை நிலையிட நினைந்தான்,

விலங்கல் அன்ன திண் தோளையும், மெய்த் திரு இருக்கும்

அலங்கல் மார்பையும், தனது தோள், மார்பு,கொண்டு அளந்தான்.

 

Dasaratha embraces his son – the one that represent all auspiciousness in this world.  Why did he do that? Was that just a mark of love? No, it seemed; Dasaratha wanted to measure and ensure that the broad chest of Sri Rama that was the seat of Sri Devi and the hills-like shoulders would be equal to the task of shouldering the burden of reigning this whole, sea-surrounded world (after him). And how would he measure that? He would measure Rama’s chest and shoulders with his own that had eminently, without a blemish and gloriously carried that burden for sixty thousand + years. Another of Kamban’s peerless metaphors!

 

Dasaratha pleads his case with Rama:

 

‘ஒருத்தலைப் பரத்து  ஒருத்தலைப் பங்குவின் ஊர்தி

எருத்தின், ஈங்கு நின்று, இயல்வரக் குழைந்து, இடர்உழக்கும்

வருத்தம் நீங்கி, அவ்வரம்பு அறு திருவினை மருவும்

அருந்தி உண்டு, எனக்கு ; ஐய ! ஈது அருளிடவேண்டும்.

 

Dasaratha’s beseeching Rama’s consent is very moving indeed. Because of his advanced age, he compares himself with a physically impaired (lame) bullock that has to haul the heavily laden cart of governing all this world. “I wish to be relieved of this very painful burden and seek out sources (ascetics) for my deliverance - வருத்தம் நீங்கி, அவ்வரம்பு அறு திருவினை மருவும் அருத்தி – “relieved of that pain, I wish to accomplish that union with the Almighty, that limitless bliss; ye shall grant me this.” (Another of Kamban’s special allegories: aged Dasaratha likened to a limping lame bullock pulling the heavily laden cart of Ayodhya’s reign.

 

How does Rama react to this plea from his father?

 

தாதை, அப் பரிசு உரைசெய, தாமரைக் கண்ணன்

காதல் உற்றிலன்; இகழ்ந்திலன்; ‘கடன் இது’ என்று உணர்ந்தும்,

‘யாது கொற்றவன் ஏவியது  அது செயல் அன்றோ,

நீதி எற்கு?’ என நினைந்தும்,  அப் பணி தலைநின்றான்.

 

Receiving Dasaratha’s decision and plea, Rama does not get exulted – at the prospect of his anointment as the Emperor of Ayodhya; he did not reject or ridicule it either. He realized it was his duty. “Whatever the Emperor bids shall be executed by me; that is my dharma, that is my lawful duty” and thus, with exceptional equanimity of poise, he assents to his father’s wish. (As we move into this great epic, we would savour more of this special attribute of Sri Rama – calm and collected and never frayed or excited or annoyed about any provocation – good or bad.)

 

Dasaratha sends a message across to all the ruling monarchs of the world conveying this decision – that Rama would be crowned Emperor of Ayodhya. The royalties unanimously and unequivocally assent and applaud this decision by Dasaratha:

 

தானமும், தருமமும், தகவும், தன்மை சேர்

ஞானமும், நல்லவர்ப் பேணும் நன்மையும் -

மானவ! - வையம், நின் மகற்கு; வைகலும்,

ஈனம் இல் செல்வம் வந்து இயைக என்னவே.

 

“Your son is endowed with the stellar qualities that mark a successful ruler: charity, dharma, unimpeachable, spotless character, limits of wisdom and knowledge, the great attribute of protecting the good people; therefore, the accretion of this reign to Rama accompanied by abundant, undiminishing wealth of all kinds as its appurtenance, is just natural. What is extraordinary about it?”

 

மானவ! – Maanava – Apellation for a descendant of Manu.

 

‘ஊருணி நிறையவும், உதவும் மாடு உயர்

பார் கெழு பயன்மரம் பழுத்தற்று ஆகவும்,

கார் மழை பொழியவும், கழனி பாய் நதி

வார் புனல் பெருகவும், மறுக்கின்றார்கள் யார்.?

 

Who could complain, object, if the water bodies providing life-stream to communities get filled, when trees grow to bear delicious fruits, when it rains well in seasons, when river-flows enrich the paddys? The allegory is that Rama would bring to the ruled only good and succour, only happiness and prosperity, then where is the problem in the proposition?

 

We had some very delicately nuanced expressions by the poet when he spoke of the emotional reaction of Dasaratha’s assembly to the statement of his mind. We found that the immediate and overwhelming emotion of the assembly was one of exulting joy. As this struck them as a bit unseemly and unbecoming – unfair to a ruler that ruled exemplarily for sixty thousand + years and earned the unequivocal love and affection of the whole world – there was an expression of despair, following the exulting joy – as an adjunct to it. “ஆங்கே வெருண்டு, மன்னவன் பிரிவு எனும் விம்முறு நிலையால், இரண்டு கன்றினுக்கு  இரங்கும் ஓர் ஆ என இருந்தார்.” “வெருண்டு” – they were startled by their exulting joy and they were then pushed into the dilemma of a cow perplexed by two of her calves crying, craving for her milk at the same time.

 

The initial joy was spontaneous as Rama was a darling and admired by the whole universe as the repository of all the finest virtues and attributes that an ideal ruler must have (he had them all, including sage-like wisdom and equanimity, at such a tender age); but the realization that the other consequence of Dasaratha’s intent viz. that he would leave them, the concomittant of his abdication, hit the assembly as a jolt – an emotion that struggled with the first.

 

Let us not sceptically place the second reaction to the typically phony, clichéd expressions that we witness at standard professional farewells: “You would be leaving a void that would be impossible to fill..etc…etc.” The assembly was truly seized of this after-shock. Dasaratha was loved universally too. But just a notch less than Rama. What does Rama have, what are his unique attributes, that make him a universal darling of all times, across yugas, manuvantharas, kalpas, et al?

 

Rama  राम in Sanskrit – as in this language’s remarkable etymology – has several meanings. Relevant for our discussion would be: Lovely, Beloved, Pleasing, dear, charming, etc.

 

“Sri Rama Rama RamEthi RamE RamE manOramE” – “ManOramE” – the name name fills the mind with joy – exulting joy.

 

Rama endears.  He gets to whole universe to love him, adore him. Even his adversaries would adore him. The fulcrum for this endearing quality is his calm, unruffled, always pleasing, equanimity. That quality of Rama is probably what moved Andal to call him “மனத்துக்கினியானை” the one sweet and endearing to the mind. She calls him that in a perplexing context: “சினத்தினால் தென்னிலங்கைக் கோமானைச் செற்ற” – the one who in a rage destroyed the Emperor of Lanka (Ravana). Andal’s Thiruppavai is one of the most commented prabhandam works and there are innumerable and copious commentaries on this particular expression. But let us stay with our own thought resources: did Andal think Rama is endearing to our minds only for his vanquishing Ravana? Your narrator feels that would be vastly diminishing the poetic richness of Andal’s compositions, with deeply imbedded meanings. She finds Rama as endearing to the minds of the whole universe because of his rare rage. If someone who is all a picture of calmness, equanimity and pleasantness lapses into a rage, would that not be a greatly endearing sight? When a dour, always brooding and irritable person,with a permanent knotted eyebrow, emits a pleasant smile, would that not be a rare, endearing sight?

 

In fact, Ravana himself exclaims, in the Kumbakarna Vadhaip Padalam (Yudhdha Kandam), that he could not see a trace of anger in Rama in the thick of war:

 

எறித்த போர் அரக்கர் ஆவி எண் இலா வெள்ளம் எஞ்சப்

பறித்த போது, என்னை அந்தப் பரிபவம் முதுகில் பற்றப்

பொறித்த போது, அன்னாள் அந்தக் கூனி கூன் போக உண்டை

தெறித்த போது ஒத்தது அன்றி, சினம் உண்மை தெரிந்தது இல்லை.

 

Ravana exclaims to Malyavan, Ravana’s Court Advisor and elder brother of Sumali, his maternal grandfather, while lamenting the initial war-losses, that Rama’s demeanor did not show any signs of anger when he destroyed countless warriors of Ravana’s army, when he bested Ravana in battle, humiliating him with darts adorning his back while he fled ; he looked as playfully joyous as he was when he pelted mud balls at the deformed back of Kooni, as a little boy, with the intent to straighten her bent back. சினம் உண்மை தெரிந்தது இல்லை.

 

Rama invokes anger eventually when he puts Ravana out of his misery:

 

வென்றி அம் திசை யானை வெகுண்டன

ஒன்றை ஒன்று முனிந்தவும் ஒத்தனர்;

அன்றியும், நர சிங்கமும் ஆடகக்

குன்றம் அன்னவனும் பொரும் கொள்கையார்.

 

(Rama evolves into one of His earlier avataras - Narasimha, in His rage and fury in the act of annihilating Hiranyakasibu, in this final confrontation with this unfortunate adversary – Ravana. Sri Narasimha represents the most fearsome, furious, raging and awe-inspiring  incarnation amongst all the avataras. The rage was induced not just by the multifarious evil doings of the adversary, Hiranyakasipu, but fuelled by the pain through which His bhaktha, Prahlada, was put through by the asura).

 

In the entire epic we would find Rama invoking anger, exceptionally, in four or five contexts. The rest of His persona would be cool as fresh snow and pleasing. He had to make a great effort to get angry. That is what, among his other endearing attributes, makes Him the Universal Darling of all ages.

 

I seek the indulgence of the Group in making the mid-week incursion into your time. The thought was humming and buzzing in my mind and I couldn’t keep it myself till Friday.

 

“The poet “celebrates” this dark moment in the epic.  Feels actually gratified that Kooni is unraveling the grand plans to anoint Sri Rama and salutes Kaikeyi!.”