Episode 01 - Chapter 2 - Canto on Mandhara's Intrigue.
Chapter 2 – Canto on Mandhara’s Intrigue - மந்தரை சூழ்ச்சிப் படலம்
Let us go to Dasaratha’s Court:
கடி கமழ் தாரினான், கணித மாக்களை
முடிவ உற நோக்கி, ஓர் முகமன் கூறி, பின்,
‘வடி மழுவாளவற் கடந்த மைந்தற்கு
முடி புனை முதன்மை நாள் மொழிமின்’ என்றனன்.
The one with garlands of fragrance, Dasaratha, sent for the Court astrologers (கணித மாக்களை – persons well-versed in (astrological) maths); greeting them, he asks them to determine and tell him the foremost auspicious day for the crowning of (Rama) the one who bested Parasurama (வடி மழுவாளவற் கடந்த ) – the son who got past the one carrying the great machete.)
The astrologers determine the very next day as the foremost auspicious day for the anointment. Dasaratha sends of Vasishta and requests him to instruct Rama about state-craft.
நல் இயல் மங்கல நாளும் நாளை; அவ்
வில் இயல் தோளவற்கு ஈண்டு, ‘வேண்டுவ
ஒல்லையின் இயற்றி, நல் உறுதி வாய்மையும்
சொல்லுதி பெரிது’ என, தொழுது சொல்லினான்.
Dasaratha requests Vasishta: “The anointment is tomorrow. Please get Rama (the one with shoulders that have mastered all of the art of archery), to go through necessary rituals; and also instruct him, rightaway, on firmness of conviction and steadfast affiliation to truth, the vitals for good state-craft.” Dasaratha addresses Vasishta as “பெரிது” (the elder one). Should remind us of the Tamil Nadu colloque – “பெரிசு” used to address aged/elderly persons. This could also be constructed to mean பெரிது சொல்லுதி – thoroughly instruct him in these profound attributes of state-craft.
The several verses laying out Vasishta’s instructions to Rama are given as bullet points here:
• Brahmins are loftier than the Thrimurthys and the five elements. So, protect them.
• Even the Thrimurthys command their might and supervening power only through their sticking to righteousness, fortitude and compassion. (If they let these go, they would be powerless). Take that as the message for you.
• Rama! You don’t have any flawed attributes at all. Yet, it is behoves you to understand that man’s evil-inclinations that begin with gambling (including the six other evils viz. avarice, acerbic tongue, violence, coveting, drinking) are the cause of all grief for him.
• When one resolves not to earn the enmity or antagonism of anyone, he shall not have enemies; his reputation shall not be sullied; his valour and armed prowess shall not diminish (as these would not be tested?).
• Disciplining your five sense organs, keeping a keen eye on the wealth (and its increment) of the State and putting the fear of annihilation in the hearts of enemies or the inimically inclined: that state-craft and governance are the supreme ones. Ruling (an empire) is like walking the sharp edge of a sword. This you shall understand.
• Even rulers endowed with outstanding command and power comparable with the Thrimurthys, would be able to govern well only when they seek and accept good counsel from their ministers.
• What is the use of severe ascetics – either for the skeletally famished sages or for the gods? Is there an all-engulfing power other than universal love and compassion?
• For a ruler who regards his people’s lives as his own, who does not cross the fine lines of righteousness and compassion, there is no need for great religious rituals.
• The ruler who uses only comforting words, who is generous, who thinks deeply before deciding, who acts appropriately and in right time, who is upright, who is popular and who is victorious, that ruler shall never face perils or decimation.
• The words of counsel and instruction from self-less, well-meaning and highly accomplished sages, if listened to and adhered to by the ruler, these shall form his impregnable armour.
• If the seductive attractions of glamourous (easy) women are averted, then there is no peril nor hell for such a ruler.
A DIGRESSION: Sage Vasishta was mentoring Rama from his childhood. There was an interregnum – when Viswamitra took over that mantle (which gave this firebrand of a sage some pride and satisfaction – having stolen command over this very very special protégé from his long- time adversary Vasishta, though for a transient term. And of course, during the long sojourn in the forest, Rama had to seek counsel from various sages in the hermitages in places where he stayed or travelled to, like Sage Bharadwaja. Rama came back into Vasishta’s fold once he was crowned Chakravarthi on return from his 14 year banishment and after vanquishing Lanka.
“Yoga Vasishtam”, is an amazing and massive collection of edicts, structured as a dialogue between Rama and Vasishta; as lore would have it, relates to this serious and gripping relationship between this Divine disciple and Vasishta, in the last phase, when Rama reigned over Ayodhya for times beyond count. Sage Valmiki is believed to have scripted this outstanding scripture – with riveting poetic beauty and mind-blowing metaphysical thoughts, illustrated by fables and legends. The original comprehensive version – Brihat Yoga Vasishta - has 32000 verses – longer than his Ramayana itself. A concise version of 6000 verses was written by a Kashmiri Pandit a few centuries ago and goes by the name “Laghu Yoga Vasishta”.It is widely known also as Uttara Ramayana or Sri Rama – Vasishta Samvadha. And represents one of the gretest scriptures concerning Hindu philosophical, religious and spiritual thought.
(Some of us might be mistakenly connecting this work to the instructions that Rama received during his childhood / youth and just before the (aborted) Yuvaraja Pattabhisheka. Hence this digression.)
But the researched age of this great work is rather obscure. Researchers place it anytime between the first millennium and 15th century (AD). The reason, despite Valmiki being known as the author, is that the book reflects quite a bit of Buddhist thought. Indeed, it comes through as an amalgam of Advaita, Saiva, Samkhya and Mahayana. Both the contents and the presentation make this work resemble the Upanishads, the Brahma Sutra, the Bhagavad Gita and the Dhammapada all seamlessly rolled into one. . Several verses exude the Buddhist influence.
It is in six parts, with the sixth part having two components: I Vairagya Prakaranam (Dispassion)II Mumukshu Vyavahara Prakaranam (Behavior of the seeker)III Utpatti Prakaranam (Creation)IV Sthiti Prakaranam (Existence)V Upasama Prakaranam (Dissolution)VI.1 Nirvana Prakaranam (Liberation)VI.2 Nirvana Prakaranam (Liberation). Note the use of the word “Nirvana” for the liberation of the soul.
Searching questions:
1. Is this possibly a 1st millennium (B.C.) product, passing around as a “Thretha Yuga” one?
2. Or, Is this actually a Thretha Yuga one, scripted by Valmiki, that foresaw and presaged, the Buddhist tenets?
3. Or, did Buddha lift his chief tenets from and was inspired by “Yoga Vasishta”?
4. Or, was it a more recently scripted work – possibly relating to the 15th century A.D.?
We noted earlier a similar debate about the date of another important scripture – the Mahabharatha – particularly its Shanthi parva - which seems to allude to ethical values and instructions that seem to relate to a more conservative age far subsequent to the epic’s date.
Just a glimpse:
Rama asked: O sage, if the cessation of the movement of prana is liberation, then death is liberation! And all people attain liberation at death!
Vasistha replied: O Rama, when prana is about to leave the body it already makes contact with those elements with which the next one is to be fashioned. These elements are indeed the crystallization of the vasanas (psychological conditioning, memory-store, past impressions and predisposition) of the jiva, the reason why the jiva clings to those elements. When the prana leaves the body it takes with it all the vasanas of the jiva. Not indeed until these vasanas have been destroyed will the mind become no-mind. The mind does not abandon the life-force till self-knowledge arises. By selfknowledge the vasanas are destroyed and thus the mind, too; it is then that the prana does not move. That indeed is the supreme peace. It is by self-knowledge that the unreality of the concepts concerning worldly objects is realized. This puts an end to vasanas and to the link between the mind and the life-force. Vasanas constitute mind. Mind is the aggregate of the vasanas and naught else; if the latter cease, that itself is the supreme state. Knowledge is the knowledge of the reality. Vichara or inquiry itself is knowledge.
This resonates with the Gita and the Brahadharanyaka Upanishad:
SarIram yadhavaapnOthi ychchaapyuthkraamathISvara:
gruhIthvaithaani Samyaathi vaayur gandhaani vaasayaath:
The jiva, while assuming a new body, carries with it the experiences of the senses(vasanas) from the body he leaves – like the breeze carrying the fragrance from the flowers..
The Gira (Chapter 15, Verse 8)
Yam yam vaapi Smaran bhaavam thyajathyanthE kalEvaram
Tham thamEvaithi koundhEya, Sadhaa thathbhaavitha:
Son of Kunthi! When a Jiva, at the time of his life’s end, is filled with thoughts of a thing, as he is with those thoughts when he leaves this body, acquires a life befitting that thought. (In the previous verse, Krishna says that a jiva leaving this world with His thought on his mind, reaches Him.).. The Gita (Chapter 8- verse 6)
Tad yathArnajalAyukA, tnasyAntamgatvA,
anyamAkramamAkramya, Athmanamupasamharati,
evamevAyamAthmA, idamsarIramnihatya, avidAmgamayitvA,
anyamAkramamAkramya, Athamanupasamharati. (BrihadaraNyaka Upanishad – 4.4.3)
The jeeva, even as it prepares its present physical body on completion of its present life, prepares for the next destination. This is compared to the activity of the caterpillar or a leach, when it leaves from one hold (leaf, etc.) to another. What it does is, it thrusts its hind part forward and then projects its fore part forward. Then it fixes its fore part on the next leaf or the next hold and withdraws the hind part. It does not leave its hind part unless and until its fore part is securely holding the next leaf or hold.
Back to Kamban:
Rama’s coronation was proclaimed in Ayodhya by the Court proclaimers - “இராமன்
நாளையேபூமகள் கொழுநன் ஆய்ப் புனையும் மௌலி; இக்கோ நகர் அணிக“ “Rama shall wear the crown as the master of Mother Earth; let the capital dress up itself”.
Ayodhya exults:
ஆர்த்தனர்; களித்தனர்; ஆடிப் பாடினர்;
வேர்த்தனர்; தடித்தினர்; சிலிர்த்து மெய்ம் மயிர்
போர்த்தனர்; மன்னனைப் புகழ்ந்து வாழ்த்தினர்;
தூர்த்தனர் நீள் நிதி, சொல்லினார்க்கு எலாம்.*
The city roaredin delight; indulged; danced and sang; sweated with excitement; added to their girth filled with joy; had goose-bumps; sang the praise of Dasartha who made the decision; and, filled the coffers of everyone who passed the good message around.
Kamban goes berserk with his description of the city preparing itself for the big occasion. Here is just one of the several verses on the excited celebration, the whole of
Ayodhya applauding as one man:
பூ மழை, புனல் மழை, புதுமென் கண்ணத்தின்
தூ மழை, தரளத்தின் தோம் இல் வெண் மழை.
தாம் இழை நெரிதலின் தகர்ந்த பொன் மழை.
மா மழை நிகர்த்தன - மாட வீதியே.
The broad concourses of Ayodhya were rained: with fragrant flowers, sprinkled water, intensely fragrant incense, showers of glitteringly white pearls, (as the gold ornaments adorning men and women were crushed together), a shower of gold, combined to resemble a heavy, delightful, scented shower.
ஏய்ந்து எழு செல்வமும், அழகும், இன்பமும்,
தேய்ந்தில; அனையது தெரிந்திலாமையால்,
ஆய்ந்தனர் பெருகவும் - அமரர், இம்பரில்
போந்தவர், ‘போந்திலம்’ என்னும் புந்தியால்.
As the visiting godheads from the heavens, for attending Rama’s crowning celebration, did not notice any difference in the splendorous wealth or abundance or glitter and glamour of Ayodhya and those of Amaravati (Indraloka) itself, and were thus confused if they had travelled to Ayodhya at all or were still in Indraloka.
Kousalya receives the news with a quiet joy and prayer:
என்வயின் தரும் மைந்தற்கு, இனி, அருள்
உன்வயத்தது’ என்றாள் - உலகு யாவையும்
மன்வயிற்றின் அடக்கிய மாயனைத்
தன் வயிற்றின் அடக்கும் தவத்தினாள்.
Kousalya offers a quiet prayer on receiving the news of Rama’s coronation next morn, carried to her by four young women dancing and singing in reckless abandon: Kousalya, the one who had the unique, ascetic and dharmic blessing - தவத்தினாள் - to bear in her stomach (a stomach that resembled the banyan leaf which the very first child had as His bed lolling in the Deluge, and who, as that Child, had all these worlds in His stomach) prays to Him: This son is by your Grace; His future, his success and his fame, shall all be Your Grace as well.
ENTER KOONI!
அந் நகர் அணிவுறும் அமலை, வானவர்
பொன்னகர் இயல்பு எனப் பொலியும் ஏல்வையில்,
இன்னல் செய் இராவணன் இழைத்த தீமைபோல்,
துன்ன அருங் கொடு மனக் கூனி தோன்றினாள்.
Roused by the clamour in the City which was roaring its delight at the announcement of Rama’s anointment, elevating the city as the equal of Amaravati, Indra’s capital, in that moment of universal rejoice and splendour, arrived Kooni – arriving as Ravana’s evil deed as it were, with a dark mind the like of which it was impossible to find elsewhere in this universe.
(Kooni, the instrument that set off Rama’s abdication and sojourn in the forest, was eventually the instrument as well that saw the annihilation of the evil that Ravana was. The poet brings in that allegory with Kooni’s appearance.)
As we have seen countless times, we see Kamban as a dramatist without a peer, in his presenting this complex character and her dark moods, to the highly charged scene.
தோன்றிய கூனியும், துடிக்கும் நெஞ்சினாள்;
ஊன்றிய வெகுளியாள்; உளைக்கும் உள்ளத்தாள்;
கான்று எரி நயனத்தாள்; கதிக்கும் சொல்லினாள்;
மூன்று உலகினுக்கும் ஓர் இடுக்கண் மூட்டுவாள்.
Heralding the arrival of this evil for all the three worlds, a dreadful rabble-rouser!
Getting to know what the clamour was all about, Kooni’s heart pulsates, anger simmers, mind wallows (in that anger), eyes blaze with that anger, shooting off rapid-fire staccato (faltering) flow of words, would now instigate a great harm for all the three worlds.
Kooni recalls the pain from the mud ball darts that Rama aimed at her (deformed) back (with the childlike good intent of straightening it) and that thought , that pain recalled, fed her anger. She rushes to the chamber of her mistress, Kaikeyi, taps the feet of the sleeping Kaikeyi and arouses her with this admonishing:
Kamban uses here an epithet for Kooni: “காலக் கோள் அனாள்” – Like the evil planet(s) – could go for Rahu & Kethu or for a comet that bodes catastrophe particularly for royalty.
அணங்கு, வாள் விட அரா அணுகும் எல்லையும்
குணம் கெடாது ஒளி விரி குளிர் வெண் திங்கள்போல்,
பிணங்கு வான் பேர் இடர் பிணிக்க நண்ணவும்,
உணங்குவாய் அல்லை; நீ உறங்குவாய்’ என்றாள்.
Like the full moon shining its silvery best unaware of the approaching demon-snake (Rahu) to devour it, you seem to be in sound slumber clueless to the approaching doom for you.
‘பராவ அரும் புதல்வரைப் பயக்க, யாவரும்
உராவ அருந் துயரை விட்டு, உறுதி காண்பரால்;
விராவ அரும் புவிக்கு எலாம் வேதமே அன
இராமனைப் பயந்த எற்கு இடர் உண்டோ?’ என்றாள்.
Kaikeyi exclaims: “Doom? What doom? Women attain the ultimate by getting illustrious sons; and I got Rama, who is like the four vedhas, himself. With him as my son, how could I be in peril?”
The drama is getting very, very intense and gripping with Kaikeyi, innocently extolling the virtues of that very one who Kooni is going to present as the peril for her.
‘ஆடவர் நகை உற, ஆண்மை மாசு உற,
தாடகை எனும் பெயர்த் தையலாள் பட,
கோடிய வரி சிலை இராமன் கோமுடி,
சூடுவன் நாளை; வாழ்வு இது’ எனச் சொல்லினாள்.
Rama felling Thadaka was celebrated universally. It added to his acclaim as a young archer with unmatched prowess. But Kooni brings it in here to pile ridicule on Rama: he killed a woman named Thadaka and became the laughing stock of all men and brought an indelible black mark for all of masculinity; he carries around that bow, thus bent (by that infamous and adharmic slaying.) And that Rama is getting coroneted. That, my dear, is the acclaim and approbation that would come to Kousalya.
Kooni tries to light the tinder box where the combustibility is the most intense and immediate: the natural rivalry between co-Consorts - சக்களத்தி பொறாமை – and it does not work with Kaikeyi – atleast not at once!
மாற்றம் அஃது உரைசெய, மங்கை உள்ளமும்
ஆற்றல் சால் கோசலை அறிவும் ஒத்தவால்;
வேற்றுமை உற்றிலள், வீரன் தாதை புக்கு
ஏற்று அவள் இருதயத்து இருக்கவே கொலாம்?
Till that moment, Kaikeyi had not entertained any animosity at all against Kousalya as their wavelengths were the same. Besides, Kaikeyi understands the news as the decision of Dasaratha and as Dasaratha is her beloved one, she actually feels as happy as Dasaratha may have felt about this.
In that mood of joy, Kaikeyi “rewards” Kooni with a lovely garland of gold for bringing this glad news to her.
தெழித்தனள்; உரப்பினள்; சிறு கண் தீ உக
விழித்தனள்; வைதனள்; வெய்து உயிர்த்தனள்;
அழித்தனள்; அழுதனள்; அம் பொன் மாலையால்
குழித்தனள் நிலத்தை - அக் கொடிய கூனியே.
Kooni reacts to this antithetic gesture of her mistress with a fit of black rage: She abused Kaikeyi, screamed and yelled at her, stared at her with her small eyes spitting fire; upbraided her, sighed aloud with a scalding breath; and throwing the find gold garland that Kaikeyi gifted to her, caused the floor to cave in with the force of the throw.
Note the rhyme that lilts with the “black-rage”: தெழித்தனள்; விழித்தனள்; உயிர்த்தனள்; அழித்தனள்; குழித்தனள்.
சிவந்தவாய்ச் சீதையும் கரிய செம்மலும்
நிவந்த ஆசனத்து இனிது இருப்ப, நின் மகன்,
அவந்தனாய், வெறு நிலத்து இருக்கல் ஆன போது,
உவந்தவாறு என்? இதற்கு உறுதி யாது ?’ என்றாள்.
“Sita, with her lovely red lips and Rama the dark-complexioned one, would occupy the Throne of Ayodhya. Your son (Bharatha), like an inept blockhead, would be left with the bare floor. What is there for you to rejoice in? What is your determination? அவந்தனாய் = useless and penniless man.
Kooni then extensively laments the misfortune and gloom that would be Bharatha’s fate with Rama ascending the Ayodhya throne. Works on the mother (Kaikeyi)’s inner wish to see her son having a glorious future.
‘வெயில் முறைக் குலக் கதிரவன் முதலிய மேலோர்,
உயிர் முதல் பொருள் திறம்பினும், உரை திறம்பாதோர்;
மயில் முறைக் குலத்து உரிமையை, மனு முதல் மரபை;
செயிர் உற, புலைச் சிந்தையால், என் சொனாய்? - தீயோய்!
Kaikeyi is provoked into a fury, rather than seeing sense and self-interest in Mandhara’s lament. She accosts Mandhara: You are attributing wrong-doing to the whole of the unimpeachable Manu’s dynasty, to those great rulers belonging to the lineage of Surya, by your blabbering. No one in this illustrious lineage has gone astray from the path of dharma and satya. And this (crowning the eldest son) has been the unswerving custom in this dynasty. They had zealously adhered to this and dharma and satya - even if it would cost their lives. What stinking thoughts for you to sully this great lineage? You are the personification of Evil.
“மயில் முறை” = The poet brings in a very rare, interesting allegory. It is believed that amongst peacocks, it is only the first offspring that would be endowed with the golden plumes in its long trail. The subsequent progeny would miss this natural ornamentation. Similarly, in the lineage of Manu, it has always been that the first-born male child who succeeded to the throne.
Kaikeyi upbraids Kooni and asks her to leave with this reprimand: “I am letting you off without cutting off your tongue engraved with evil. “நின் புன்பொறி நாவைச்சேதியாது இது பொறுத்தனென்” If someone outside this chamber gets to know you would be tried for treason.”
Kooni would not rest her case or back off. She perseveres doggedly and tries another angle, taking from Kaikeyi’s own line of convention and twisting it: If the eldest is to have the right to reign, how come Rama, who is younger to Dasaratha who is still King, gets to succeed him (that is: Dasaratha is still around)? How does one deny the same right to Bharatha – on that very same scale of ethics?
She tries the Co-Consort jealousy track again: If Rama becomes the Emperor, you shall be wholly at the mercy and beck and call of Kousalya. Did you think about that? If people approach you for help, as they do now, what would you do? Would you go and beg with Kousalya? Or, if you are proud enough not to, would you deny the help-seeker? Would you die of that shame and helplessness? How would you live?
The pride of the mother in her son is prodded by Kooni: “எல்லை இல் குணங்களும், பரதற்கு எய்திய, புல் இடை உக்க நல் அமுதம் போலுமால்” Bharatha is not in any way less endowed than Rama. All those sterling attributes and accomplishments would be just nectar irrigating the weeds.
Kooni scrambles all possible angles to get Kaikeyi to start worrying about what is to happen. “Your father, the Kekaya King has multiple adversaries. In the event of war with them, he needs the support and resources of the Kosala Kingdom. (which would not accrue, if Rama becomes the King.) Thoughtlessly you are planning your own sorrow.”
Kaikeyi’s is now baited truly and well. She falls for Kooni’s intrigue, hook, line and sinker. She now gets interested in knowing what Mandhara has up her sleeves to see the crowning plans toppled and see her own son Bharatha brought into contention for Ayodhya’s crown.
Kamban “celebrates” the conversion of Kaikeyi’s mind thus:
அரக்கர் பாவமும், அல்லவர் இயற்றிய அறமும்
துரக்க, நல் அருள் துறந்தனள் தூ மொழி மடமான்;
இரக்கம் இன்மை அன்றோ, இன்று, இவ் உலகங்கள், இராமன்
பரக்கும் தொல் புகழ் அமுதினைப் பருகுகின்றதுவே?
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!. He wonders aloud: If else, had not Kaikeyi, normally endowed with pure, laudable thoughts and words, given up those virtuous qualities momentarily, would Sri Rama have gone on to obliterate the aggregated sins and wicked deeds of the Rakshasas in order to protect and foster the dharma of all those good souls (அல்லவர் = those who are not evil like Rakshasas i.e. good souls )? Is it not her loss of poise, sense of the right and loss of compassion at that moment that has facilitated this - all the worlds drinking deep in the nectar of Sri Rama’s majesty, splendor, valour and virtues, His unmatched prowess besting evil forces single-handedly, as it were; the moving, melting encounters with Guha, Jatayu and Sabari; , for all times to come?
Kooni reminds Kaikeyi of the two boons she had earned from King Dasaratha when he was warring the notorious Samparaasura; Kaikeyi, an excellent charioteer, was driving Dasaratha’s chariot in that battle. Because of her skill and forethought, the war was won by Dasaratha. In a flush of gratitude and appreciation, the Emperor asks her to seek two boons. She says she would seek them at the appropriate time and moment. Kooni prompts Kaikeyi that that time and context have now arrived.
‘இரு வரத்தினில், ஒன்றினால் அரசு கொண்டு, இராமன்
பெரு வனத்திடை ஏழ் - இரு பருவங்கள் பெயர்ந்து
திரிதரச் செய்தி, ஒன்றினால்; செழு நிலம் எல்லாம்.
ஒருவழிப்படும் உன் மகற்கு; உபாயம் ஈது’ என்றாள்.
“You now ask Dasaratha to grant you those two boons: One to earn for Bharatha the crown of Ayodhya; the other to have Rama banished to the forests for fourteen years, for him to keep wandering in the forests all those years. That is the proposition for you.”
“பெயர்ந்து திரிதர” Kooni is a great strategist, though a crooked and evil one. She is not just content with Bharatha being crowned. If Rama was left alone and had continued in Ayodhya, she knew that his popularity and endearing qualities and the love the people of Ayodhya had for him would lurk as a potential risk to that (ill-earned) throne of Bharatha. She therefore contemplates the banishment of Rama from Ayodhya – to the forests. She does not stop there: she qualifies that further and would require him to keep wandering all those years. The fear was that if Rama could settle down in one place even in the dark forests, he would grow roots of strength and support and that could develop as a challenge to Bharatha’s reign. Even dark minds could think so lucidly and count all possible downsides!
We would witness a Kaikeyi, who is totally seized and aroused with these dark thoughts planted deeply and well in her mind by Mandhara, creating the most intense drama that the epic would offer – next.
SELECTION 71
We concluded “Selection 70” with Mandhara aka Kooni having eventually, with dogged perseverance and effective crooked strategy, got Kaikeyi where she wanted: willing to conspire with her and bring down the coronation of Sri Rama next morning.
Kaikeyi thanks Kooni and assures her thus:
‘நன்று சொல்லினை; நம்பியை நளிர் முடி சூட்டல்,
துன்று கானத்தில் இராமனைத் துரத்தல் இவ் இரண்டும்
அன்றது ஆம் எனில், அரசன் முன் ஆர் உயிர் துறந்து
பொன்றி நீங்குதல் புரிவென் யான்; போதி நீ ’ என்றாள்.
“Well said. If I fail to accomplish the two things (as you have counseled) – one to have my son Bharatha coroneted with that glowingly rich Ayodhya crown, the other to have Rama banished to the dense forests, I shall take my life in front of emperor Dasaratha. You can go now”