Episode 01 - Chapter 3 - Canto on Kaikeyi's Dastardly Act.

Chapter 3 – Canto on Kaikeyi’s Dastardly Act - கைகேயி சூழ்வினைப் படலம்

 

 

KAIKEYI’S “MANUFACTURED RAGE”, METICULOUSLY PREPARED EXCORIATION ACT

Kaikeyi prepares herself for presenting her case to Dasaratha – in a horrific manner. She dishevels herself with great care. And, completing that thorough job, wipes off her emblazoned “Thilakam” on her beautiful forehead. Kamban describes it thus: 

“மதியினில்   மறுத் துடைப்பாள் போல் அளக வாள் நுதல் அரும் பெறல்  திலதமும் அழித்தாள்.” As if she was wiping off the unseemly wart on the face of the silvery moon, she wiped off the (vermillion) mark – regarded as a precious part of happily married women -  from her sword-like forehead engulfed  by her thick, lustrous, hair.

 

தா இல் மா மணிக் கலன் மற்றும்  தனித் தனி சிதறி,

நாவி ஓதியை நானிலம்  தைவரப் பரப்பி,

காவி உண் கண் அஞ்சனம் கான்றிடக் கலுழா,

பூ உதிர்ந்தது ஓர் கொம்பு எனப்  புவிமிசைப் புரண்டாள்.

 

Glittering jewels and ornaments embedded with blemish less precious gems got scattered all over; the thick, lustrous, well-groomed with a rare oil, got disheveled  to trail all over the floor; the black eyeliner decorating  her blue eyes terribly smudged and dripping on to the face along with her tears; she resembled a bough dropping all its flowers as she rolled on the floor.

In these two verses, Kamban presents Kaikeyi as she would be presented as the eventual consequence of what she is promoting right now – the demise of Dasaratha and her consequent widowhood.

 

Kaikeyi lay there on the floor like the elder sister of the Goddess of Wealth!   தவ்வை ஆம் என, கிடந்தனள்,  கேகயன் தனையை. !   தவ்வை = elder sister (of Sridevi) – Jyeshtaa.

 

Valmiki says Kaikeyi enters her “Kopagriha” – “Wrath Chamber” for this carefully plotted confrontation with Dasaratha: क्रोधागारे निपतिता krodhaagaare nipatitaa Lied down in the Chamber or Wrath.  Consorts of great kings were privileged to have distinct chambers to retire to for sending a message to their spouses that they better come prepared to meet trouble!

 

All this carefully choreographed drama was in anticipation Dasaratha’s visit to his favourite Consort, Kaikeyi. And Dasartha arrives in her chamber. He bent down and picked her up from the floor – like an elephant lifting a little doe. மடந்தையை மானை எடுக்கும்  ஆனையே போல் தடம் கைகள் கொண்டு  தழீஇ, எடுக்கல் உற்றான்

 

As Dasaratha, soothing Kaikeyi, enquires of her, she now seeks his promise reminding him of the two boons he had given way back. Paradoxically, Dasaratha swears on Rama and promises her that whatever she asked would be granted by him. (Again, paradoxically in the context, he calls Rama, “your son”) “உள்ளம் உவந்து அது செய்வென்;ஒன்று உலோவேன்; வள்ளல் இராமன் உன்  மைந்தன் ஆணை! ‘என்றான். (Kamban follows the Aadi Kavi in this – Dasaratha, clueless about what he was promising would hurt Rama, makes that promise by swearing on Rama himself. : raameNa = by that Rama; shape = I take oath; te vachana kriyaam = to fulfill your word.

 

Kaikeyi  is brusque and to the point

 

ஏய வரங்கள் இரண்டின், ஒன்றினால், என்

சேய் அரசு ஆள்வது; சீதை கேள்வன் ஒன்றால்

போய் வனம் ஆள்வது’ எனப் புகன்று, நின்றாள் -

தீயவை யாவையினும் சிறந்த தீயாள்.

 

“My son Bharatha should be crowned. Sita’s husband should lord over the forest.” Kamban calls Kaikeyi – The utmost of all evil. தீயவை யாவையினும் சிறந்த தீயாள். The bard, curiously, uses a strange superlative here “சிறந்த” in order to emphasise his grAading of evil in the person of Kaikeyi. (Exalted evil???)

 

Dasaratha could not handle this poisonous dart from his favourite consort. He collapses – like a huge elephant, injected with the poison of the most poisonous snake,  felled by that poison.

 

(The allegory: நாகம் எனும் கொடியாள் தன் நாவின் ஈந்த

சோக விடம் தொடர – the most poisonous  words delivered from the tongue of the cruel Kaikeyi – delivering sorrow )

 

Kaikeyi is unrelenting.  She is not moved by the pathetic emotional and physical distress of Dasaratha caused by her darts.

 

KAMBAN ASSAILS ALL WOMANHOOD IN HIS EMPATHY WITH DASARATHA’S DISTRESS CAUSED BY THE HEARTLESS KAIKEYI.

 

The poet says that it is shameful even to narrate the shameless conduct of this woman. And, by this shameful conduct, she proves the old saying that intrigue and vengefulness are embodied in the form of women and thus they are not worthy of depending on or leaning on to.

 

வஞ்சனை பண்டு மடந்தை வேடம் என்றே

தஞ்சு என மாதரை உள்ளலார்கள் தக்கோர்.

 

புகழ் பேணி நாண்பால் ஓரா நங்கையர் தம்பால் நணுகாரே;

ஆண்பாலாரே; பெண்பால் ஆரோடு அடைவு அம்மா?

 

Dasaratha, in disbelief, tries to make sure that Kaikeyi  is not under any mind-switching  spell or her mind has been poisonously  brainwashed by some wicked element. He asks her to tell him the truth – swearing by him.

 

Kaikeyi  denies that she is either under any spell or has her mind been infected by any wicked elements. She throws the dice: “Grant me my two boons; else I shall take my life in front of you.”

 

Dasaratha laments, fulminates at the whole world, and as the last resort, falls at the feet of Kaikeyi. He is now willing to grant her her first wish – let Bharatha take the crown, but begs her to forgive the other – asking Rama to be banished to the forest. Kaikeyi ridicules him for his lack of righteousness – an attribute burnishing the Ikshvaku brand and reminds him of Sibi, who gave a preying bird his own flesh, as he wanted to save a dove, its natural prey and which the preying bird was entitled to.

 

Lamenting that he shan’t bear to see Rama, abdicating, going into the wild forests, Dasaratha falls down. But Kaikeyi is unmoved, stubborn and vengeful. (The same one, in her first interface with Kooni would vociferously justify Rama’s coronation, now would not budge even with Dasaratha granting her first boon, granting succession to Bharatha but pleAading, beseeching, - literally falling at her feet – to spare Rama the banishment.  "பெண்ணே! வண்மைக் கேகயன் மானே! பெறுவாயேல், மண்ணே கொள் நீ; மற்றது ஒன்றும் மற." என்றான்.

 

Dasaratha’s distress shakes the whole world, and the heavens too. But would not stir Kaikeyi nor her mind: உம்பர் நடுங்கினர்; ஊழி பேர்வது ஒத்தது;அம்பு அன கண்ணவள் உள்ளம் அன்னதேயாம். The Gods shivered. It looked like the deluge on the move. But Kaikeyi, bestowed with dart-like eyes, her mind was unmoved.

Valmiki succinctly puts it in Dasaratha’s words, what Rama means to Dasaratha:

 

तिष्ठेल्लोको विना सूर्यम् सस्यम् वा सलिलम् विना || न तु रामम् विना देहे तिष्ठेत्तु मम जीवितम् |

 

tishhThelloko vinaa suuryam sasyam vaa salilam vinaa || 2-12-13

na tu raamam vinaa dehe tishhThettu mama jiivitam |

 

"The world can exist without the sun, a crop without water. But life cannot continue in my body, without Rama."

 

மேவி நிலத்தில் இருக்கும்; நிற்கும், விழும்;

ஓவியம் ஒப்ப உயிர்ப்பு அடங்க்கி ஓயும்,

பாவியை உற்று எதிர் பற்றி எற்ற எண்ணும்,

ஆவி பதைப்ப, அலக்கண் எய்துகின்றான்.

 

Would squat on the floor, would stand up, would fall down, Would stop breathing – like a still-life portrait, Would stare at the sinning Kaikeyi, would think of getting hold of her and throw her down,With his life incinerated, Dasaratha is deeply in distress.

Dasaratha, defeated and pathetically helpless, now excoriates Kaikeyi:

 

"ஒன்றா நின்ற ஆருயிரொடும் உயர் கேள்வர்

பொன்றா முன்னம் பொன்றினர்" என்னும் புகழ் அல்லால்

இன்று ஓர்காறும், எல்வளையார் தம் இறையோரைக்

கொன்றார் இல்லை, கொல்லுதியோ நீ - கொடியோளே!"

 

“You,  the cruel one! Women have always earned the reputation of having lived with their spouses with their minds in unison with those of the husbands, and preferred to depart from life before their husbands did. Never before have  women  descended to kill their husbands. You are doing it.”

 

NOT JUST IN THE ARYAN TRAADITION, EVEN IN THE ANCIENT THAMIZH TRAADITION, WOMEN PREFERRED TO ACCOMPANY – OR GO AHEAD OF – THEIR HUSBANDS IN THE FINAL JOURNEY – CONSIDER THE FOLLOWING OLD THAMIZH REFERENCES PROCLAIMING THAT ATTRUBUTE OF RIGHTEOUS WOMEN:

 

தன் உயிர் கொண்டு அவன் உயிர் தேடினள் போல்,  பெருங் கோப்பெண்டும் ஒருங்கு உடன் மாய்ந்தனள்” (சிலம்பு 3:25: 85 - 86)

    “காதலர் இறப்பின் கனைஎரி பொத்தி,  ஊது உலைக் குருகின் உயிர்த்து அகத்து அடங்காது   இன்உயிர் ஈவர்;  ஈயார் ஆயின்,  நன்நீர்ப் பொய்கையின் நளிஎரி புகுவர்”    (மணிமேகலை; 2:42 - 48)

“பெருந்தோள் கணவன் மாய்ந்தென அரும்பு அற   வள்இதழ் அவிழ்ந்த தாமரை  நள்இரும் பொய்கையும் தீயும் ஓர் அற்றே”       (புறம்246)

 “தரைமகளும் தன்கொழுநன் உடலம் தன்னைத்  தாங்காமல் தன்கரத்தால் தாங்கி விண்நாட்டு  அரமகளிர் அவ்வுயிரைப் புணரா முன்னம்  ஆவி ஒக்க விடுவாளைக் காண்மின் காண்மின்”   (கலிங்கத்துப் பரணி, 483)

 “போரில்,  விடன் ஏந்தும் வேலாற்கும் வெள்வளையினாட்கும்  உடனே உலந்தது உயிர்”  (புறப்பொருள் வெண்பா மாலை: (262)

“You and your son shall swim the deluge of curses, for a long, long time”

வீய்ந்தாளே இவ்வெய்யவள் என்னா, மிடல் வேந்தன்

ஈந்தேன்! ஈந்தேன்! இவ்வரம்! என் சேய் வனம் ஆள

மாய்ந்தே நான்போய் வானுலகு ஆள்வன், வசை வெள்ளம்

நீந்தாய்! நீந்தாய்! நின் மகனோடும் நெடிது."

“I grant you your (other) boon (as well) – for Rama to be banished to the forests. (With that), I would die and would rule the heavens. But you? You shall swim in the flood of curses, with your son! For a long  long  time.”

 

The world at large is totally unaware of these two dramatic events: Mandhara – Kaikeyi caucus; and Kaikeyi – Dasaratha confrontation. The night passes and the day breaks.

AYODHYA WAKES UP TO A GOLDEN MORN;

 

Kamban sees the rising of the Sun through the spectrum of the sinful happening the night before; the Sun seemed to express his intense anger at what Kaikeyi had just accomplished.

 

தூபம் முற்றிய கார் இருட்பகை துள்ளி ஓடிட, உள் எழும்

தீபம் முற்றவும் நீத்து அகன்றென சேயது ஆர் உயிர் தேய, வெம்

பாபம் முற்றிய பேதை செய்த பகைத்திறத்தினில், வெய்யவன்

கோபம் முற்றி மிகச் சிவந்தனன் ஒத்தனன்,, குண் குன்றிலே.

 

With the gloom-filled darkness fleeing,  the Sun rose over the hills in the east, looking angry-red as if impacted by the deed of the wretched sinner (Kaikeyi), having lost all her inner light (conscience), requiring darling Rama’s life to undergo distress.

Ayodhya celebrates as one man, celebrates as at no other time; celebrates as nowhere else. In their pure, unalloyed, love-dipped happiness heralding the great event, the coronation of their darling Rama, they all resembled the Emperor and his family:

 

மாதர்கள், கற்பின் மிக்கார், கோசலை மனத்தை ஒத்தார்;

வேதியர் வசிட்டன் ஒத்தார்; வேறு உள மகளிர் எல்லம்

சீதையை ஒத்தார்; அன்னாள் திருவினை ஒத்தாள்; அவ்வூர்ச்

சாதுகை மாந்தர் எல்லாம் தயரதன் தன்னை ஒத்தார்.

 

The (elderly) virtuous women resembled Kousalya’s mind (in quiet, fulfilling happiness); all the learned Brahmins resembled Vasishta himself;  all the young women resembled Sita; but Sita resembled Sri Devi herself. All the good people of that great city resembled Emperor Dasartha himself.

 

(The allegory is to scale the intense and intimate happiness everyone in Ayodhya had – closely matching the state of the minds of Dasaratha and his family (including Vasishta – Kaikeyi and Kooni excepted?).

 

All the royalties of the world arrived in Ayodhya for this great occasion – there was one exception though: the ruler of Lanka (Ravana) was absent.  And of course the mountain ranges as well as the eight elephants securing the eight directions could not leave their posts and come.

 

The rituals are started. Sage Vasishta organizes the coronation ritual:

 

கங்கையே முதல ஆய கன்னி   ஈறு ஆன தீர்த்த

மங்கலப் புனலும், நாலு வாரியின்  நீரும் பூரித்து.

அங்கியின் வினையிற்கு ஏற்ற  யாவையும் அமைத்து, வீரச்

சிங்க ஆசனமும் வைத்து,  செய்வன விறவும் செய்தான்.

 

Holy waters were fetched for the sacred bathing of Rama – beginning from Ganga right upto the Kanyakumari (river?); water from the four seas (?) was fetched too. For the “Homam” fire ritual, all the needed materials were brought in. And the throne was set up. All the pre-requisite rituals were commenced. அங்கி = agni = ritual fire.

Sumantran is sent to fetch Rama. Rama wishes to see his father and his mothers (all of them) before arriving at the coronation site.  But he learns that Kaikeyi has sent for him and proceeds to her quarters.

 

As Rama proceeds, this is what happens enroute:

 

துண்ணெனும் சொல்லாள் சொல்ல,    சுடர் முடி துறந்து, தூய

மண் எனும் திருவை நீங்கி  வழிக்கொளா முன்னம், வள்ளல்

பண் எனும் சொல்லினார்தம்  தோள் எனும் பணைத்த வேயும்,

கண் எனும் கால வேலும், மிடை நெடுங் கானம் புக்கான்.

 

(Even before he was to enter the real forest following the dreadful instruction from Kaikeyi, abdicating the throne, Rama had to traverse a denser forest made up of milling crowds of beautiful women endowed with musical voices, lovely bamboo-like shoulders and eyes that matched murderous spears.)

Here, in this verse, and earlier when Kamban narrates the disheveled   appearance of Kaikeyi, there is a presaging of the events that are to follow – widowhood of Kaikeyi and Rama entering the forest.

 

மின் பொருவு தேரின்மிசை  வீரன் வரு போழ்தில்,

தன் பொருவு இல் கன்று தனி  தாவி வரல் கண்டாங்கு

அன்பு உருகு சிந்தையொடும்  ஆ உருகுமாபோல்,

என்பு உருகி, நெஞ்சு உருகி,  யார் உருககில்லார்?

 

As Rama rode the lightning-like chariot through the streets of Ayodhya (for visiting his parents before the rituals started), the mobbing crowds spontaneously crooned and melted with love, like a mother-cow would, seeing her calf bounding about with its lilting hooves. Who would not so melt?

 

Rama pays obeisance to Kaikeyi:

 

வந்தவள் தன்னைச் சென்னி  மண் உற வணங்கி, வாசச்

சிந்துரப் பவளச் செவ்வாய்  செங்கையின் புதைத்து, மற்றைச்

சுந்தரத் தடக் கை தானை மடக்குறத் துவண்டு நின்றான்-

அந்தி வந்து அடைந்த தாயைக்  கண்ட ஆன் கன்றின் அன்னான்.

 

Rama falls on the floor  in obeisance to Kaikeyi. Then stood up with humbleness, with his red-lipped mouth covered by his one hand holding his attire in place, resembling a calf that comes back to his mother as the day (for grazing and frolicking) ends.

Kaikeyi informs Rama that his father Dasaratha had a message for him. Rama responds by saying: “you are my mother and father as well. If my father had commanded and you are conveying it to me, I shall deem myself most privileged. I shall deem that as my life purpose. Please tell me.”

 

“ஆழி சூழ் உலகம் எல்லாம் பரதனே ஆள, நீ போய்த்

தாழ் இருஞ் சடைகள் தாங்கி, தாங்க அருந் தவம் மேற்கொண்டு,

பூழி வெங் கானம் நண்ணி, புண்ணியத் துறைகள் ஆடி,

ஏழ் - இரண்டு ஆண்டின் வா” என்று,  இயம்பினன் அரசன்  என்றாள்.

 

“This is what the King said. Bharathan should reign over this sea-gulfed world; you shall wear matter hair, take up severe ascetics, enter the dark and harsh forests, bathe in all the sacred water bodies, and return after fourteen years.”

Kaikeyi conveys this as the King’s command – not just a father’s wish conveyed to his son.

 

Among all the glorious and exalting attributes of Sri Rama, his executing his father’s wish without even the slightest hesitation or inhibition – pitru vakya paripalana – is held out as the foremost. The epic has this command come through a step-mother, Still Rama does not consider it any different from his father’s own direct command.

 

We are entering swirling waters of absorbing further confrontations, universal sorrow, and a lot else.

 

We saw two phenomenal personality transformations since we moved into Ayodhya Khanda: the transformation of Kaikeyi from a loving mother of Rama, rejoicing in the news of his coronation brought to her by Mandhara; and after a session of brain-washing by the latter, one who would not brook Rama staying in Ayodhya even for a moment later.

 

And the transformation of Dasaratha, the lion amongst emperors, who fought victorious battles for even the Devas and ruled all the worlds with an enviable reputation for his unquestioned command among other laudable attributes, cringing and crawling before Kaikeyi, literally groveling and begging, entrapped by his own (foolish in hindsight) boon-grants to her which return to haunt him literally to death.

 

And these two are presented by the Aadi Kavi and Kamban with their own unique verve of poesy and emotional command.

 

We saw how Kamban sought to deprecate all of womanhood as he handles the converted Kaikeyi, the evil version.

 

வஞ்சனை பண்டு மடந்தை வேடம் என்றே

தஞ்சு என மாதரை உள்ளலார்கள் தக்கோர்

 

Dasaratha swears to destroy all womanhood in all the seven worlds:

 

நாரியர் இல்லை இஞ் ஞாலம் எங்கும்” என்ன,

கூரிய வாள்கொடு கொன்று நீக்கி, யானும்,

பூரியர் எண்ணிடை வீழ்வென்’ என்று, பொங்கும் -

வீரியர் வீரம் விழுங்கி நின்ற வேலான்.

 

“I shall kill all women in all the seven worlds myself with my sword and (as a consequence of that evil deed), prefer to descend to the numbers of the wretched.” Ranted Dasaratha, the one who vanquished countless brave warriors.

 

But Sage Valmiki is more composed. He stays with assailing Kaikeyi “AnaaryE”.  “Arya” is a term in Sanskrit that is used to denote “exalted” “honourable”, etc. The feminine antonym is “AnaaryE”.

 

म्ऱ्ते मयि गते रामे वनम् मनुज पुम्गवे |

हन्त अनार्ये मम अमित्रे रामः प्रव्राजितः वनम् || २-१३-५

 

mRte mayi gate raame vanam manuja pumgave |

hanta anaarye mama amitre raamaH pravraajitaH vanam || 2-13-5

 

"Oh, the loutish one! You, my enemy! You want to rejoice after your desire is fulfilled when Rama the best among men leaves for the forest and when I die thereafter. Alas!"

Kamban has Dasaratha, in his impotent rage and helpless agony, curse Kaikeyi thus:

 

, வசை வெள்ளம் நீந்தாய்! நீந்தாய்! நின் மகனோடும் நெடிது."

 

“Shall ye, with your dear son, for time infinite, swirl and swim in the deluge of curses and disgrace.”

 

Dasaratha and Kaikeyi – the transformation,  metamorphosis – of these two minds could be the subject of our cogitation for eons. Try and delve into those two minds, into their deepest recesses and discover the chemistry that transforms them – a lion among men with an unchallenged reign of sixty thousand years over this world, who worsted even the asuras to provide relief and succour to the Gods, who epitomized honour, wisdom and righteousness, now wallowing in self-pity, groveling, just a jelly filled with distress; and Kaikeyi, the ideal Consort of this unrivalled Emperor, who loved Rama more dearly than her own child, getting to hate to see him stay even a moment longer in Ayodhya, who prescribes matted hair and skin attire to go with his banishment. But, alas! We have myriad calls of life and shall have to move on.

Valmiki clears the air about who commanded Rama to abdicate and go to the forest:

 

राम इति उक्त्वा च वचनम् वाष्प पर्याकुल ईक्षणः |

शशाक न्ऱ्पतिर् दीनो न ईक्षितुम् न अभिभाषितुम् ||

 

raama iti uktvaa ca vacanam vaaShpa paryaakula iikShaNaH |

shashaaka nRpatir diino na iikShitum na abhibhaaShitum ||

 

Dasaratha spoke only one word "Rama!" with his eyes filled with tears and overcome by dejection, he could not see or speak any further words.

 

तव तु अहम् क्षमम् मन्ये न उत्सुकस्य विलम्बनम् |

राम तस्मात् इतः शीघ्रम् वनम् त्वम् गन्तुम् अर्हसि ||

 

tava tu aham kShamam manye na utsukasya vilambanam |

raama tasmaat itaH shiighram vanam tvam gantum arhasi ||

 

Kaikeyi commands Rama: "You seem inclined enthusiastically to leave for the forests, but I think it is not quite appropriate for you to go to forest, to delay it even for a moment."

यावत् त्वम् न वनम् यातः पुरात् अस्मात् अभित्वरन् |

पिता तावन् न ते राम स्नास्यते भोक्ष्यते अपि वा ||

 

yaavat tvam na vanam yaataH puraat asmaat abhitvaran |

pitaa taavan na te raama snaasyate bhokShyate api vaa ||

 

"Oh, Rama! Your father will neither bathe nor eat a morsel until you leave the city for the forest.” Very strong persuasion for Rama to leave instantly, if persuasion was needed at all!

 

Can a woman be more heartless than this - cruel and blinded by her burning desire to have her son wear Ayodhya’s crown? Not stand the sight of Rama even for a second?

Rama assures her – he holds “pitru vaakya paripalanam” as his foremost righteous duty in life:

 

न हि अतः धर्म चरणम् किंचित् अस्ति महत्तरम् |

यथा पितरि शुश्रूषा तस्य वा वचन क्रिया ||

 

na hi ataH dharma caraNam ki.ncit asti mahattaram |

yathaa pitari shushruuShaa tasya vaa vacana kriyaa ||

 

"There is nothing  indeed that is of greater value to me as my duty than being a little bit of service to my father or doing what he commands."

 

Rama faults Kaikeyi for not commanding him directly, thus underestimating his righteousness:

 

न नूनम् मयि कैकेयि किंचित् आशंससे गुणम् |

यद् राजानम् अवोचः त्वम् मम ईश्वरतरा सती ||

 

 na nuunam mayi kaikeyi ki.ncit aasha.nsase guNam |

yad raajaanam avocaH tvam mama iishvarataraa satii ||

 

" You preferred to ask Dasaratha about the of coronation of Bharata, and you did not ask me: even though you had every authority to ask me directly. By inference it would seem, alas, that you did not see any attribute of righteousness in me.!"

 

Kamban reflects this:

 

‘மன்னவன் பணி அன்றாகின்,   நும் பணி மறுப்பெனோ? என்

பின்னவன் பெற்ற செல்வம்  அடியனேன் பெற்றது அன்றோ?

என் இனி உறுதி அப்பால்?   இப் பணி தலைமேல் கொண்டேன்;

மின் ஒளிர் கானம் இன்றே  போகின்றேன்; விடையும் கொண்டேன்.’

 

“If that is not the King’s command, even if it were just your command, would I disoblige? Isn’t Bharatha’s fortune mine own? What else could be my task? I am taking this command by my head. I take leave of thee! I shall proceed forest-bound, right now!”

 

Rama then arrives at his mother Kousalya’s chambers.” தன் துணைத் தாதை பாதம் அத் திசை நோக்கித் தாழ்ந்து பொன் திணி போதினாளும்    பூமியும் புலம்பி நையக், குன்றினும் உயர்ந்த  தோளான் ,  கோசலை கோயில் புக்கான்.”

Paying obeisance to Dasaratha (not being able to touch his feet, he pays obeisance to the direction in which Dasaratha’s feet were resting). As he moved on, both Sridevi and Bhoodevi lamented and became crestfallen (at the loss of their Lord). Rama arrived at the chambers of Kousalya.