Episode 01 - Chapter 11 - Bharatha viewing Ganga.
Chapter 11 – Canto on Bharatha viewing Ganga - கங்கை காண் படலம்
We are done with “ஆறு செல் படலம்” – this canto has been accomplished in a rather short space. கங்கை காண் படலம் – Canto of “Viewing Ganga” – would be savoured – with pithy, emotion-filled confrontation with Guha once again – next.
Bharatha, with his huge army of entourage, reached the banks of the Ganga.
Guha spotted this arrival. He slipped into an uncontrollable rage and fury. Kamban brings the fire and fluster of this Guha in five fire-laced verses. Let us look at just two of them:
‘எலி எலாம் இப் படை; அரவம், யான்’ என,
ஒலி உலாம் சேனையை உவந்து கூவினான் -
வலி உலாம் உலகினில் வாழும் வள் உகிர்ப்
புலி எலாம் ஒரு வழிப் புகுந்த போலவே.
Guha, convinced that Bharatha and his army are in pursuit of Rama with evil intent, and overwhelmed by anger, calls out to his army – of ஐ - ஐந் நூறாயிரம் உருவம் = 5 x 500000 i.e. 2.5 million men “This army (of Bharatha) is one of rats; I am the snake that would devour all of them” and the men converged – as if all the fierce man-eater tigers of this whole world converged into this ground of confrontation, in seek of prey.
Guha briefed his men:
அஞ்சன வண்ணன், என் ஆர் உயிர் நாயகன், ஆளாமே,
வஞ்சனையால் அரசு எய்திய மன்னரும் வந்தாரே!
செஞ் சரம் என்பன தீ உமிழ்கின்றன, செல்லாவோ?
உஞ்சு இவர் போய்விடின், “நாய்க்குகன்” என்று, எனை ஓதாரோ?
“The dark-complexioned one, My Lord, Rama, having been deprived of the crown (that was rightfully due to him), the Royal One (denigrating appellation) who dispossessed him through that wicked conspiracy, he is arriving now! All the darts in our armour are spitting fire! Would these not provide a fitting reply to this conspirator? Should they survive these darts and go on to find Rama, would this world not despise me as “Guha the (lowly) Dog!”.
Guha continues to rant and swear by his deep loyalty and love for Sri Rama and vows to stop Bharatha’s progress beyond the Ganga. The ten verses of Kamban bringing this drama to us would themselves comprise a peerless small epic. As we need to compromise with our insatiable craving for all of Kamban, constrained by TIME, let us pick just TWO of these ten:
‘ஆழ நெடுந் திரை ஆறு கடந்து இவர் போவாரோ?
வேழ நெடும் படை கண்டு விலங்கிடும் வில்லாளோ?
‘தோழமை” என்று, அவர் சொல்லிய சொல் ஒரு சொல் அன்றோ?
ஏழைமை வேடன் இறந்திலன்”என்று எனை ஏசாரோ?
“Would they (Bharatha & his army) dare cross this deep and wave-swept Ganga? Am I a cowardly warrior who would flee just seeing this large army equipped with large, fearsome, battle-elephants? Isn’t that one word from Sri Rama – ‘You are my mate’ – worthy of precious-keeping at any cost? Should I let go of this army across me and my men, would not the whole world laugh and scorn: “This man, Guha, did not have the resolve to honour that one (priceless) word of Rama; nor did he think of taking his life out on his failure”.
Guha recalls Rama’s affirming his affection for him with the following sincerely endearing and exalting words: “யாதினும் இனிய நண்ப” (1970) “என் உயிர் அனையார் நீ, இளவல் உன் இளையான், இந் நன்றுதலவள் நின்கேள்” (1988) , “முன்பு உளெம் ஒரு நால்வேம்.....இனி, நாம் ஓர் ஐவர்கள் உளர் ஆனோம்” (1988)
போன படைத் தலை வீரர்தமக்கு இரை போதா இச்
சேனை கிடக்கிடு; தேவர் வரின், சிலை மா மேகம்
சோனை பட, குடர் சூறை பட, சுடர் வாளொடும்
தானை பட, தன் யானை பட, திரள் சாயேனோ?
“The valourous army with me would not sate with devouring Bharatha’s men; what to say of this (Bharatha’s) army? Even if the Gods come (in support of Bharatha), with my rain-cloud-like bow and its rain of arrows, would I not destroy all of them – with them all disemboweled and falling around with their armour, and the battle-elephants slain and dead, without exception?
(Your narrator commends – at least to those who are comfortable with Thamizh – to read these two verses for their lilt and rhythmic ferocity.)
Sumantra, failing to see Guha in this confrontational mood, informed Bharatha that Guha and his men are perhaps waiting to receive him. Bharatha offered to go himself and see Guha where he was. As Bharatha approaches – across the river on the northern side - Guha revolts at his mistaken animosity and enmity against him and melts with compassion, remorse and sadness at the same time.
வற்கலையின் உடையானை, மாசு அடைந்த மெய்யானை,
நற் கலை இல் மதி என்ன நகை இழந்த முகத்தானை,
கல் கனியக் கனிகின்ற துயரானைக் கண்ணுற்றான்;
வில் கையினின்று இடை வீழ, விம்முற்று, நின்று ஒழிந்தான்.
Guha saw Bharatha clad in tree barks – like Rama was; he saw his body shorn of lustre, covered with dust; he saw his face pale like the lustre-less moon, without a trace of happiness or smile. Guha’s bow slipped from his clutch, and he just stood there engulfed in grief and confusion.
Guha wondered:
‘நம்பியும் என் நாயகனை ஒக்கின்றான்; அயல் நின்றான்
தம்பியையும் ஒக்கின்றான்; தவ வேடம் தலைநின்றான்;
துன்பம் ஒரு முடிவு இல்லை; திசை நோக்கித் தொழுகின்றான்;
எம்பெருமான் பின் பிறந்தார் இழைப்பரோ பிழைப்பு?’ என்றான்.
“This handsome one so very closely resembles my Lord Sri Rama! (Bharatha is also dark-complexioned). The other one standing along-side (Satrugna) looks exactly like Lakshmana! Bharatha has assumed a sage-like appearance; he is repeatedly paying obeisance in the direction where Rama went; would Sri Rama’s siblings contemplate any wrong at all? Wasn’t it a sin for me to have doubted that?”
Guha approaches Bharatha – all by himself, leaving his men behind, rowing across the river in a boat.
வந்து எதிரே தொழுதானை வணங்கினான்; மலர் இருந்த
அந்தணனும் தனை வணங்கும் அவனும், அவன்தன் அடிவீழ்ந்தான்.
தந்தையினும் களிகூரத் தழுவினான் - தகவு உடையோர்
சிந்தையினும் சென்னியினும் வீற்றிறுக்கும் சீர்த்தியான்.
Guha paid his respects to Bharatha with folded hands. Bharatha, deeming Guha as his elder brother, fell at his feet. And Guha embraced him – like a father would a child. (Guha is ascribed by the poet a virtuousness that would make him fit to be adored and adorn the hearts of of highly cultured noble people (though a lowly born fisherman) who would even lift him up on to their heads in exaltation, (தலை மேல் வைத்துக் கொண்டாடுவது.) (Bharatha would introduce Guha as elder to himself, Lakshmana and Satrugna to the Queen Mothers later during the Pattabhishekam Celebration - இலக்குவற்கும் இளையவற்கும் எனக்கும் மூத்தான்).
சீர்த்தியான் = virtuous one.
Guha enquired of Bharatha about his mission. Bharatha replied:
“முழுது உலகு அளித்த தந்தை முந்தையோர் முறையில் நின்றும்
வழுவினன், அதனை நீக்க மன்னனைக் கொணர்வான்”
“My father (Dasaratha) who protected the entire world (during his long reign), slipped from the dharmic convention (in not coronating the eldest son Sri Rama); in order to wipe off that blot and for getting the (rightful) king (Rama)back to Ayodhya, I am bound.”
Guha, on understanding Bharatha’s intent and mission, praised him: “Would even thousand Ramas be equal to you?” – (Bharatha earns this approbation a few times in the epic.)
தாய் உரைகொண்டு தாதை உதவிய தரணிதன்னை,
‘‘தீவினை” என்ன நீத்து, சிந்தனை முகத்தில் தேக்கி,
போயினை என்றபோழ்து, புகழினோய்! தன்மை கண்டால்,
ஆயிரம் இராமர் நின் கேழ் ஆவரோ, தெரியன் அம்மா!
“Oh! Celebrated One! Denouncing the crown that was earned for you by your mother’s boon as a lowly sin, with worries and sadness writ large on your face, you left that (Royal ascension) behind and have come hither (seeking to bring Rama back to Ayodhya): considering that exalting conduct of yours, would a thousand Ramas be your equal? I don’t really know!”.
(Bharatha denounces and abdicates his coronation as a lowly sin. That severity of denunciation is to be compared with the cool equanimity with which Rama abdicates: “தாமரைக் கண்ணன், காதல் உற்றிலன் இகழ்ந்திலன்“(1382. He did not covet nor did he denounce it.)
சிந்தனை முகத்தில் தேக்கி = Bharatha’s despair and agony are write large on his face. Thirukkural would aver: அடுத்தது காட்டும் பளிங்குபோல் நெஞ்சம், கடுத்தது காட்டும் முகம்.
Guha continues with his adoration of Bharatha:
‘என் புகழ்கின்றது, ஏழை எயினனேன்? இரவி என்பான்-
தன் புகழ்க் கற்றை, மற்றை ஒளிகளைத் தவிர்க்குமாபோல்,
மன் புகழ் பெருமை நுங்கள் மரபினோர் புகழ்கள் எல்லாம்.
உன் புகழ் ஆக்கிக்கொண்டாய் - உயர் குணத்து உரவுத் தோளாய்!
“Oh! The One with powerful shoulders and adorable virtuousness! Even as the Sun, with his blazing rays. dims all other lights, you have assumed as your own the entire cumulative repute and virtuosity of all your forbears in the Great Raghu Dynasty. What more could this humble man say!”
Guha is filled in his heart with deep affection for Bharatha:
Kamban wonders: புளிஞர் கோன் பொரு இல் காதல் அனையவற்கு அமைவில் செய்தான்; ஆர் அவற்கு அன்பு இலாதார்? நினைவு அருங்குணம் கொடு அன்றோ இராமன்மேல் நிமிர்ந்த காதல்.
புளிஞர் கோன் = The Chief of the Tribals;
Guha offered affectionate courtesies to Bharatha and his entourage. This flow of deep, intimate and sincere affection between the two is founded on the common platform of Love for Rama.
Guha then provided directions to Bharatha about the route followed by Rama. He also pointed to Bharatha the spot where Rama spent the night – on a bed of grass. Seeing this, Bharatha collapsed into agony and grief. வார் சிலைத் தடக்கை வள்ளல் வைகிய பள்ளி கண்டான்; பார் மிசைப் பதைத்து வீழ்ந்தான்;
Bharatha laments: “இயன்றது என் பொருட்டினால் இவ் இடர் உனக்கு என்ற போழ்தும், அயின்றனை கிழங்கும் காயும் அமுது என, அரிய புல்லில் துயின்றனை எனவும், ஆவி துறந்திலென்;” Even after seeing for myself that entirely on account of me, you had to go through these harsh travails, you had to eat roots and raw vegetables for food, you had to sleep on just bare grass, how is it that I am still alive? How is it that I am not dead as yet?”
Bharatha enquired further: “Where did Lakshmana sleep?”. Guha responded:
‘அல்லை ஆண்டு அமைந்த மேனி அழகனும் அவளும் துஞ்ச,
வில்லை ஊன்றிய கையோடும் வெய்து உயிர்ப்போடும் வீரன்,
கல்லை ஆண்டு உயர்ந்த தோளாய்! கண்கள் நீர் சொரியக் கங்குல்
எல்லை காண்பு அளவும் நின்றான்; இமைப்பு இலன் நயனம் ‘என்றான்.
“As Sri Rama, with a lovely Thirumeni that looked made with darkness and Sita slept, Lakshmana, with his bow standing erect, constantly sighing heavily, shedding tears incessantly (on having to see Rama and Sita having to sleep thus), stood there, without blinking his eyes even once till darkness lifted.”
Lakshmana would do this severe, ascetic, duty throughout the fourteen years he was with Rama and Sita during the abdication.
Bharatha lapsed into an agonizing, self-deprecating, comparison of himself with Lakshmana: “யான் என்றும் முடிவு இலாத துன்பத்துக்கு ஏது ஆனேன்; அவன் அது துடைக்க நின்றான்;” “I became the cause of Rama’s endless distresses; and Lakhshmana has come forth to wipe those off for Rama. Both of us were born Rama’s siblings!”
Bharatha pleaded with Guha to help him and his entourage to cross the Ganga. And Guha gladly obliged. The river was thus forded by the whole army – elephants, chariots, cavalry, foot-soldiers and all. As countless elephants in the army forded the river, the river overflowed its banks through the displacement.
The poet brings to us the highly evolved engineering feat of this river-crossing: the chariots were dis-assembled and loaded on to the boats in several parts. “கொடிஞ்சொடு தட்டும் அச்சும் ஆழியும் கோத்த மொட்டும் நெடுஞ் சுவர் கொடியும் யாவும் நெறி வரும் முறையின் நீக்கி, விடும் சுவல் புரவியோடும் வேறு வேறு ஏற்றிச் சென்ற”
Kamban brings to us this awesome crossing – several sorties of the numerous boats being required to handle the huge army of warriors, chariots, horses, Royalty and women. “இக்கரை இரைத்த சேனை எறிகடல் முகந்த ஏகி, அக்கரை அடைய வீசி, வறியன அணுகும் நாவாய்,புக்கு அலை ஆழி நல் நீர் பொறுத்தன, போக்கி போக்கி, அக்கணம் உவரி மீளும் அகல் மழை நிகர்த்த; அம்மா! – Here is the allegory: The operation resembled rain clouds emptying their content and returning, empty, to the seas to recoup and absorb moisture again for bringing downpour to the land.
Here is another perception of the boat-sorties: நளிர் புனல் கங்கை யாற்றில் நண்டு எனச் செல்லும் நாவாய் = In the cool and sacred waters (of Ganga), the boats looked like so many crabs crossing the surface. And as they were touched with the dainty, delicate feet of young women, they seemed to acquire a life of their own. நண்டு = crab = boats rowing with two sets of rows on the two sides, would resemble crabs moving, wouldn’t they?
The highly evolved sages in the entourage crossed the river by floating across in the air. “They did not need the boat of life’s karma; they chose the option (available to them) of rising and floating across - மனத்தில் செல்லும் மொய் விசும்பு ஓடம் ஆகத் தேவரின் முனிவர் போனார்.
Guha enquired of Bharatha, pointing to Kousalya, as to who she was: Bharatha responded thus: முதல் தேவி: மூன்று உலகும் ஈன்றானை முன் ஈன்றானைப் பெற்றத்தால் பெறும் செல்வம் யான் பிறத்தலால் துறந்த பெரியாள் ‘
“ She is the first of the Royal Consorts; she is also the mother of the One who created the creator himself who created the worlds; she is also the unfortunate one who had to lose that son because I was born unto this world.”
NEEDS TO BE SAVOURED REPEATEDLY.
“She delivered the One who delivered the One who delivered the three worlds” – mind-boggling telescoping episodes! “Naalaayira Divya Prabhandam” is replete with this telescoping episode – of Perumal (Sri Maha Vishnu) creating the creator Brahma.
அயனைப் படைத்த தோரெழில் உந்தி மேலதன் றோஅடி
யேனுள்ளத் தின்னுயிரே. (Amalanaadhippiraan)
எழில்கொள் சோதி எந்தைதந்தை தந்தைக்கே (Nammazhwar - MoondRaam thirumozhi)
எந்தை தந்தை தந்தை தந்தைக்கும் முந்தை(Nammazhwar - MoondRaam Thirumozhi)
நான்முகனை நாரா யணன்படைத்தான், நான்முகனும்
தான்முகமாய்ச் சங்கரனைத் தான்படைத்தான்,(Naanmukan Thiruvandhaadhi)
Your narrator is reminded of a tricky, tickling nursery rhyme he would repeatedly query and derive joy in his mind as an eight year old:
This is the house that Jack built…
This is the cock that crow'd in the morn,
That waked the priest all shaven and shorn,
That married the man all tatter'd and torn,
That kissed the maiden all forlorn,
That milk'd the cow with the crumpled horn,
That tossed the dog,
That worried the cat,
That kill'd the rat,
That ate the malt
That lay in the house that Jack built….
Kindly bear this distraction!
Guha now points to Sumitra:
Bharatha would get overwhelmed with ecstasy in introducing Lakshmana’s mother:
அறம் தானே என்கின்ற அயல் நின்றாள் தனை நோக்கி, ‘ஐய! அன்பின்
நிறைந்தாளை உரை ‘என்ன, ‘‘நெறி திறம்பாத் தன் மெய்யை நிற்பது ஆக்கி,
இறந்தான் தன் இளந்தேவி, யாவர்க்கும் தொழுகுலம் ஆம் ‘இராமன் பின்பு
பிறந்தானும் உளன் ‘என்னப் பிரியாதான் தனைப் பயந்த பெரியாள் ‘‘ என்றான்.
Pointing to the one who was standing aside, as if she was Dharma in person, Guha wished to know who she was. Bharatha exuded awesome adoration: “She is the younger queen of the Emperor who established Truth and Dharma as his unique personality and who is now no more; she is also the great mother who gave unto this world a younger brother who is so very worthy of being born with the One who the whole world worships – Rama; and also the one who never leaves the side of his elder brother.”
She is indeed an awesome mother. She had commanded her son to accompany Rama to the forest and bade him thus: மகனே இவன்பின் செல் தம்பிஎன்னும்படி அன்று; அடியாரின் ஏவல் செய்தி. மன்னும் நகர்க்கே இவன் வந்திடின் வா அது அன்றேல் முன்னம் முடி.
SUMITRA RARELY FIGURES IN THE EPIC; HERE SHE IS: LET US SOAK THIS IN.
Of course, Guha comes next to enquire about Kaikeyi. How would Bharatha introduce her to him? Contextually very very pregnant query.
How would Bharatha introduce his mother Kaikeyi to Guha?
Actually, Kamban lays out what shall follow Guha’s query, in the query itself, leaving little for our imagination:
சுடு மயானத்திடை தன் துணை ஏக, தோன்றல் துயர்க் கடலின் ஏக,
கடுமை ஆர் கானகத்துக் கருணை ஆர்கலி ஏக, கழல் கால் மாயன்
நெடுமையால் அன்று அளந்த உலகு எல்லாம்,தன் மனத்தே நினைந்து செய்யும்
கொடுமையால், அளந்தாளை, ‘“ஆர் இவர்?” என்று உரை’ என்ன, குரிசில் கூறும்;
Guha, pointing to the one who, by her infamy, had her own husband dispatched to the cremation ground, threw her own son into a deep sea of grief, sent Rama, the boundless sea of compassion, to the grim and harsh forests, and the one who, unlike even the peerless Perumal who had actually to take three steps to measure the three worlds, could do so just with her evil-filled mind, asked: Who is she?
(Why is the bard placing Kaikeyi even above Thirumaal? Wasn’t she the one who, by just one single conspiratorial thought of hers, had the whole avataara purpose accomplished? Why not, then?)
This is how Bharatha introduced his mother to Guha:
‘படர் எலாம் படைத்தாளை, பழி வளர்க்கும் செவிலியை, தன் பாழ்த்த பாவிக்
குடரிலே நெடுங் காலம் கிடந்தேற்கும் உயிர்ப் பாரம் குறைந்து தேய,
உடர் எலாம் உயிர் இலா எனத் தோன்றும்உலகத்தே, ஒருத்தி அன்றே,
இடர் இலா முகத்தாளை, அறிந்திலையேல், இந் நின்றாள் என்னை ஈன்றாள்.’
“This one is the source of all grief in this world; she is the foster-mother of all ignominy in this world; the one in whose cursed abdomen I had to live for an unbearably long time (ten long months – or twelve?), the one who is the sole cause of making this whole world lifeless, (with Rama leaving for the forests), but who alone, in that lifeless world, manages to remain devoid of distress or grief; this one, if you had not known her previously, she is the one who delivered me – my mother.”
( At this prompt, Bharatha pours out his heart, his heart’s grief and agony, to Guha who he had come to accept with unreserved intimacy and brotherly affection, unburdening the grieving, agitating thoughts that had troubled and stormed his mind. )
The whole entourage crossed the Ganga with Guha’s fleet. It proceeded in the direction pointed by Guha, the way Rama, Lakshmana and Sita went. The Queen Mothers were carried in palanquins; and Bharatha walked bare footed.
Sage Bharadhwaja received the party in his hermitage.