Episode 01 - Chapter 4 - Canto on Rama leaving Ayodhya.

Chapter 4 – Canto on (Rama) Leaving Ayodhya - நகர் நீங்கு படலம்

 

The following is one of the greatly-celebrated verses of Kamban: 

 

குழைக்கின்ற கவரி இன்றி,   கொற்ற வெண்குடையும் இன்றி,

இழைக்கின்ற விதி முன் செல்ல,   தருமம் பின் இரங்கி ஏக,

‘மழைக்குன்றம் அனையான் மௌலி  கவித்தனன் வரும்’ என்று என்று

தழைக்கின்ற உள்ளத்து அன்னாள்முன்,  ஒரு தமியன் சென்றான்.

 

Rama arrives in front of his mother Kousalya, as a lone, unadorned man, without the paraphernalia that she expected to see him with at this moment: without the “kavari” fans being swayed about him,  without the White Royal Parasol (over his head), as the unfalteringly executing Destiny went ahead of him, and as the God of Dharma (righteousness), crestfallen and sad, keeping the rear with a sense of helpless grief; in the place of the dark-complexioned majestic hill-like Rama splendourously coroneted.

இழைக்கின்ற விதி முன் செல்ல,   தருமம் பின் இரங்கி ஏக,

 

Destiny has resolved that Rama shall abdicate and go to the forests – he was born for the avowed purpose of vanquishing Ravana and that cause would be served only in this manner. Destiny therefore charts that course for Rama and leads him from the front. Why is the Lord of Dharma trailing  behind him? Crestfallen and grief-stricken? Is it because, the whole episode defeats, negates the natural, trAaditional, conventional dharma of the eldest son succeeding the King and condemning Rama to the forests is further hurting that dharma? The Lord of Dharma is thus embarrassed and ashamed at what is going on in a turf that was his ideal domain till that very moment. Kousalya’s insight sees these two inevitable forces forming the front and rear of her approaching son.

 

Pinnacle of poesy!

 

Kousalya’s sage reaction, when Rama informs her of Dasaratha’s first wish – Bharatha should wear the Ayodhya Crown, not Rama:

 

முறைமை அன்று என்பது ஒன்று  உண்டு; மும்மையின்

நிறை குணத்தவன்;   நின்னினும் நல்லனால்;

குறைவு இலன்’ எனக் கூறினள் - நால்வர்க்கும்

மறு இல் அன்பினில்,  வேற்றுமை மாற்றினாள்.

 

Kousalya’s first reaction to the news brought to her by Rama – that it was the King’s wish that Bharatha should wear the Ayodhya crown – that it was against trAadition; but she gladly accepts that as she regards Bharatha as a fitting candidate – possessing righteous attributes three times greater than the other three siblings; in fact even more righteous than Rama himself. Therefore he is not disqualified to wear the crown. Thus avers Kousalya who has not known to discriminate or differentiate in her love for the four sons.

 

(Before the conversion of Kaikeyi by Kooni, she is found to hold Rama as her first-loved child; here Kousalya is shown to see Bharatha in that same light. A rare treat of motherhood presented by Kamban.)

 

Now, Rama breaks the shattering news to Kousalya – that the other command of Dasaratha was that Rama should go to the forest:

 

ஆங்கு, அவ் வாசகம் என்னும் அனல், குழை

தூங்கு தன் செவியில் தொடராமுனம்,

ஏங்கினாள்; இளைத்தாள்; திகைத்தாள்; மனம்

வீங்கினாள்; விம்மினாள்; விழுந்தாள் அரோ.

 

Even as Rama’s searing words would enter her bejeweled ears, Kousalya was stunned: she felt forlorn, enfeebled, her mind almost blowing up, she sobbed and lay spread-eagled.

 

கையைக் கையின் நெரிக்கும்; தன் காதலன்

வைகும் ஆல் இலை அன்ன வயிற்றினைப

பெய் வளைத் தளிரால் பிசையும்; புகை

வெய்து உயிர்க்கும்; விழுங்கும், புழுங்குமால்.

 

Kousalya is shattered. She crushes one fist into another. She squeezes her leaf-like stomach where her darling Rama had resided those ten months, with her densely bangled hands, with her heart smouldering and emitting smoke-like grief, exasperates, sighs, subsumes those sighs, and fumes again.

 

 ‘நன்று மன்னன் கருணை! ‘எனா நகும்;

 

Kousalya rants and scoffs – a scornful, delirious laugh that was: “Great is this King’s compassion!”

 

கன்று பிரிந்துழிக் கறவை ஒப்பக் கரைந்து கலங்கினாள்.

 

She cried and thrown into deep distress like a cow that was separated from her calf.

 

விண்ணும் மண்ணும், இவ் வேலையும், மற்றும் வேறு

எண்ணும் பூதம் எலாம் அழிந்து ஏகினும்,

அண்ணல் ஏவல் மறுக்க, அடியனேற்கு

ஒண்ணுமோ? இதற்கு உள் அழியேல்’ என்றான்.

 

“You shall not grieve. Even if all the worlds, the limitless sky and this earth and the underlying elements like air, water, fire, ether and the mass are lost, is it conceivable for me to not comply with my father Dasaratha’s bidding?”

 

Kousalya, after grieving over what Rama had presented to her, insists that He took her with Him to the forests. Rama tells her where her immediate duty lay:

 

என்னை நீங்கி இடர்க் கடல் வைகுறும்

மன்னர் மன்னனை வற்புறுத்தாது, உடன்

துன்னு கானம் தொடரத் துணிவதோ?

அன்னையே! அறம் பார்க்கிலை ஆம்’ என்றான்.

 

“Oh! Mother! Aren’t you aware of what your duty (as a wife) is? Would you insist on accompanying me into the dense forests, and not stay with Dasaratha who is despondent and grieving over my leaving him, consoling him and comforting him?”

Reminds us of Valluvar’s definition of a dutiful wife:

 ‘தற்காத்துத் தற்கொண்டான்பேணித் தகைசான்ற,

சொற்காத்துச் சோர்விலாள் பெண்’

 

The one who is tireless in her dedication to protecting her own virtues, protecting and tending to (the well-being) of her husband and endowed with pleasant communication skills, is the (virtuous) woman.

 

Then Rama tries to comfort his mother, making the fourteen years look like just fourteen days; he shall be back with her that soon.

 

எத்தனைக்கு உள ஆண்டுகள்? ஈண்டு அவை

பத்தும் நாலும் பகல் அலவோ? ‘என்றான்.

 

Then Rama proceeds to illustrate the critical importance of him having to preserve the reputation of the Raghu dynasty; and also citing the legend of Parasurama who did not hesitate to behead his own mother as his father Jamadagni bid him.

 

Valmiki, on the other hand, presents a more composed Kousalya, endowed with a rare equanimity, while bidding Aadieu to Rama on his sojourn into the forests.  When Rama informs her of the King’s wishes, she performs “achamana” and then speaks from a practical, almost emotionless, plane:

 

न शक्यसे वारयौइतुम् गच्छेदानीम् रघुत्तम |

श्रीघ्रम् च विनिवर्तस्व वर्तस्व च सताम् क्रमे || २-२५-२

 

na shakyase vaarayauitum gachchhedaaniim raghuttama |

shriighram cha vinivartasva vartasva cha sataam krame || 2-25-2

 

"Oh, Rama! Your departure cannot be restrained, depart now, return soon.  Abide in the footsteps of the virtuous.

 

Sage Valmiki then presents Kousalya, the mother: in the rest of this sarga of 47 slokas, weaves an impregnable armour around Rama that would protect him when he sets out on his fourteen-year sojourn into the forests. Very elevating verses and presents the mother who is wise, practical and yet passionate about her son’s welfare. Fially, Kousalya circumambulates Rama thrice, throwing an invisible shroud of security around her darling son, as it were, while he was gone for fourteen long years.

 

Drama of more universal intensity follows!

 

Here is an interesting interlude:

 

Sumantra, the most-mentioned Minister in Dasaratha’s Cabinet, who comes through as a normally low-profile, in fact genteel, pliable character, (who is also Dasaratha’s charioteer*) is provoked to rail at Kaikeyi with harsh words, provoked by her insatiate, obstinate, blind greed and vengeful stubbornness. While doing so, he reminds her of her own mother and says she had taken after that infamous woman who would rather have her husband, King Kekaya, die rather than suppress her impulsive curiosity.

The parable is this: Kaikeyi’s father, the King of Kekaya, was granted a boon by a sage: he would acquire the skill of listening to and understanding the communications of creatures like insects, birds and animals as well. The boon was granted with a caveat that the King shall not divulge what he hears and understands from that world; should he do that, his head shall shatter and he shall die.

 

As the Kekaya King was lying in bed with his wife, he happened to hear a converseation between a group of ants by his bedsife. Listening to this, the King started laughing loudly and uncontrollably. Startled and curious, his wife insisted on knowing what made him so laugh. The King said that she should not insist on knowing this lest he should die. The lady, without a heart and not batting an eyelid, said – “Live or die you may, you shall tell me what was going on, what caused your laughter.”

 

The King, perturbed, went back to the sage who had granted him the boon and sought his Aadive. The sage advised him to get rid of the wife. The King promptly executed that advice, repudiated the ill-tempered wife and rid of her, lived the life of a Kubera thereafter.

 

*एतत् श्रुत्वा रहः etat shrutvaa rahaH suuto (Bala Kanda – Verse 1-9-1)

(Kamban skips this episode.)

 

माता ते पितरम् देवि ततह् केकयमब्रवीत् |

शंस मे जीव वा मा वा न मामपहसिष्यसि || २-३५-२३

 

maataa te pitaram devi tatah kekayamabraviit |

sha.nsa me jiiva vaa maa vaa na maamapahasishhyasi || 2-35-23

 

"Your mother then said to your father, the king of Kekayas, Live or die as you will. tell me the (cause of your) laughter. Do not ridicule me."

 

(A bit unusual that Sumantra had to bring this to the attention of Kaikeyi.  “Exposition” i.e. narrative to bring the reader into what the  characters already knew?)

 

Sumantra must have lamented and grieved that his Lord, Dasaratha did not have the option that his own father-in-law had, wedded as he was to Dharma as his chief Consort.

 

Kousalya Makes a Move:

 

Listening to Rama’s emphatically persuasive response and counsel, Kousalya concludes that this one has made up his mind to abide by his father’s command and is forest-bound.  She thinks she possibly has an opening and could persuade Dasaratha – even as Dasaratha initially did – that Bharatha can have the crown, but Rama need not be banished to the forest.  “அவனி காவல் பரதனது ஆகுக; இவன் இஞ் ஞாலம் இறந்து இருங்கான் இடைதவன் நிலாவகை காப்பென் தகைவு இலாப் புவனி  நாதன் தொழுது ‘என்று போயினாள்.”

 

இறந்தான் அல்லன் அரசன்;   இறவாது ஒழிவான் அல்லன்;

மறந்தான் உணர்வு’ என்று உன்னா,  ‘வன் கேகயர்கோன் மங்கை

துறந்தாள் துயரம் தன்னை;  துறவாது ஒழிவாள் இவளே;

பிறந்தார் பெயரும் தன்மை  பிறரால் அறிதற்கு எளிதோ,

 

“The King  is not dead yet: but he might not live much longer. He had lost consciousness for now. “ thought Kaikeyi and quit grieving. Kousalya on the other hand was totally immersed in grief and distress,  looking at her husband’s pitiable and critical plight.

 

The poet wonders aloud: பிறந்தார் பெயரும் தன்மை  பிறரால் அறிதற்கு எளிதோ ? Inscrutable is the drastically shifting nature of the minds of people      OR   Those who are born should move out, but when would that be is inscrutable.

 

 ‘விழிக்கும் கண் வேறு இல்லா,   வெங்கான், என் கான்முளையைச்

சுழிக்கும் வினையால் ஏகச்  சூழ்வாய்; என்னைப் போழ்வாய்;

பழிக்கும் நாணாய்; மாணாப்   பாவி! இனி, என் பல? உன்

கழத்தின் நாண், உன் மகற்குக்  காப்பின் நாண் ஆம்' என்றான்.

 

“My eyes behold Rama and nothing else. You have willed that that dear son of mine should leave for the harsh and dark forests, by your conspiratorial subversive action. You stand sullied with that evil thought and deed! You! who is blasting me apart! Not ashamed of the heinous guilt that confronts you! You Sinner! What else to say? Would you rather have the ‘mangal sutra’ that I tied to your neck (to wed you)  be the protective “kaappu” (sanctified thread tied (usually to the wrist*) for your darlaing son – (as he is crowned?) *( to secure the person from evil forces)

 

Allegory: Would you trade your wedlock with me for your son’s coronation?

 

Sage Vasishta tries his hand with Kaikeyi and gives up in disgust:

 

கொழுநன் துஞ்சும் எனவும், கொள்ளாது உலகம் எனவும்,

பழி நின்று உயரும் எனவும்,  பாவம் உளது ஆம் எனவும்,

ஒழிகின்றிலை; அன்றியும், ஒன்று  உணர்கின்றிலை; யான் இனிமேல்

மொழிகின்றன என்?’ என்னா,  முனியும், ‘முறை அன்று’ என்பான்.

 

“You don’t seem to be bothered that your stubbornness would drink the life of your husband; nor that the whole world would not accept and deprecate what you are doing. You don’t seem to worry at all about the dense and soaring cloud of blame that would bear on you; nor that the sinful effect of it would impact your after-life. Alas! What is the point of my advising you. This is just not right.” Says Sage Vasishta to Kaikeyi.

 

ஏவவும் செய்கலான்;  தான் தேறான்;  அவ்வுயிர்

போம் அளவு ஓர் நோய் – Thirukkural

 

Behold the man who neither would listen to good counsel nor would know for himself what is right. He is a plague unto his fellows even unto the day of his death.

 

 ‘கண்டேன் நெஞ்சம்; கனிவாய்க்  கனி வாய் விடம் நான் நெடு நாள்

உண்டேன்; அதனால், நீ என்  உயிரை முதலோடு உண்டாய்;

பண்டே, எரிமுன், உன்னை, பாவி! தேவி ஆகக்

கொண்டேன் அல்லேன்; வேறு ஓர் கூற்றம் தேடிக் கொண்டேன்

.

Dasaratha laments, having lost all his dice, pathetically and in deep self-pity:

“I realize the darkness of your mind now: I realize the poison that I drank from your lips for so long; and I realize that you drank my life with your lips. I realize that I did not wed you, despicable sinner! in front of the sacrificial fire. Indeed, alas! I wed my own lord of death.”

 

Allegory: Kaikeyi had a poison-tinted tongue. When Dasaratha drank from those lips in the long years of their wedlock, he, unwittingly, actually drank the poison that would become his death knell.

 

Dasaratha continues to rant:

 

படைமாண் அரசைப் பல கால் பழுவாய் மழுவால் எறிவான்,

மிடை மா வலி தான் அனையான், வில்லால் அடுமா வல்லாய்!

"உடைமா மகுடம் புனை" என்று உரையா, உடனே கொடியேன்

சடை மா மகுடம் புனையத் தந்தேன்; அந்தோ!" என்றான்.

 

“The one, my own, Rama, who behumbled the invincible and fearsome Parasurama who imperiled and devastated the Kshatriyas for twenty one geneations with his machete, I had asked him to wear the Ayodhya’s Crown; with the same tongue, with the same heart, immediately thereafter, I had to ask him to wear a crown of braids. What is my fate!”

 

‘பொன்னின் முன்னம் ஒளிரும் பொன்னே! புகழின் புகழே!

மின்னின் மின்னும் வரிவில் குமரா! மெய்யின் மெய்யே!

என்னின் முன்னம் வனம் நீ அடைதற்கு, எளியேன் அல்லேன்;

உன்னின் முன்னம் புகுவேன்,  உயர் வானகம், யான்' என்றான்.

 

“Oh! My Child! The one with the invincible Kothanda! The one that outshines the most splenderous gold! The One that glory would wish to be adorned with! The one that is the touchstone of Truth! I shall not bear to see you leave for the forest before I leave. I shall leave for the heavens before your departure.”

 

Kousalya’s distress contrasted with the smug, care-free, anticipating Kaikeyi:

 

‘போவாது ஒழியான்' என்றாள்,  புதல்வன் தன்னை; கணவன்

சாவாது ஒழியான் என்று என்று,   உள்ளம் தள்ளுற்று அயர்வாள்;

‘காவாய்' என்னாள் மகனை;  கணவன் புகழுக்கு அழிவாள்;

ஆ! ஆ! உயர் கோசலை ஆம்   அன்னம் என் உற்றனளே!

 

 While Kaikeyi settles down – and could sleep soundly – with the anticipation that Dasaratha is at the doors of death, that very fact, combined with the torturous thought of Rama being steadfast in his resolve to leave for the forest, torments Kousalya. Feels totally helpless to plead with her son Rama to refrain from his resolve, not go forest-bound and thus save Dasaratha; is also tormented by that the spotless reputation of Dasaratha in his very very long reign, would surely be besmirched.     The poet laments: “Oh! Oh! What has befallen this swan-like gentle creature, Kousalya!”

 

Dasaratha still does not give up hope. He beseeches Sage Vasistha to accomplish the impossible:

 

என்ற அம் முனிவன் தன்னை, ‘நினையா வினையேன், இனி, யான்

பொன்றும் அளவில் அவனைப் புனை மா மகுடம் புனைவித்து,

ஒன்றும் வனம் என்று உன்னா வண்ணம் செய்து, என்உரையும்,

குன்றும் பழி பூணாமல்,  காவாய்; கோவே!’ என்றான்.

 

“Have Rama wear Ayodhya’s crown, before I die,  by making him change his mind about his executing the abdication to the forest; and yet save me from the sin (of reneging from my word.”

 

முனிவன் சொல்லும் அளவில், ‘முடியும்கொல்?’ என்று, அரசன்

தனி நின்று உழல் தன் உயிரைச் சிறிதே தகைவான்; ‘இந்தப்

புனிதன் போனால், இவனால்  போகாது ஒழிவான்’ என்னா,

மனிதன் வடிவம் கொண்ட  மனுவும் தன்னை மறந்தான்.

 

On Sage Vasishta agreeing to go and try and dissuade the forest-bound Rama, Dasaratha acquires a new lease of life, for now:”could the sage accomplish this? Why not, what is beyond this greatly accomplished sage? He might dissuade Rama from his resolve to abdicate and leave for the forest. “ Thus muses Dasaratha, (Vaivasvatha) Manu incarnate.

 

Now, Dasaratha remembers the curse he had earned long ago, that is haunting him now, precisely as t he curse was framed. He shares that memory with  the grieving Kousalya.

 

When Dasaratha went hunting, he hears a sound resonating an elephant drinking from a water-body. As he was well-up in the archery-skill of targeting the souce of sound and being sure it was an elephant – that was part of his game – he shot at the source of sound. The next moment he heard the dying cries of a human and sped to the source. He found a very young rishi kumara holding with his failing hands a pial of half-filled water, drenched in blood with the dart stuck through his heart. Pathetically moved and cringing, Dasaratha seeks the pardon of his ‘human’ game. The boy, hurrying through his words as he realizes that the end was so near, actually comforts Dasaratha that he understand this was wholly an unintended accident and what has come to him is his own destiny:

 

இபம் என்று, உணராது எய்தாய்; உருகும் துயரம் தவிர், நீ;  ஊழின் செயல் ஈது!’ (You shot the dart thinking that target was an elephant; don’t grieve. This is actually because of my destiny.”.

 

The boy hastens with his instruction to Dasaratgha, explains to him that he came to fetch water to his sightless parents and as this has happened to him, urges Dasaratha to hasten to his parents and reach the water to them to quench their thirst. The boy then ends his life and goes heavenwards.

 

Dasaratha, seized with trepid fear, complies. The parents first thought that their darling son had returned and reach out with their hands to embrace him. Dasaratha is startled and takes a step back. Stutteringly he relates to the old, sightless, couple the loss of their only hope and light in life – their son. The King, falling at their feet, with all humility and true sorrow, seeks their retribution. The old couple, moved by the humbleness and sincerity of the king, tell him that they u nderstand that it was completely an unintended accident, but yet they would need to unburden their grief with a curse; they are gracious enough to make that curse to be activated at the very end of his life.

 

‘தாவாது ஒளிரும் குடையாய்!‘தவறு இங்கு இது; நின் சரணம்,

காவாய்’ என்றாய்; அதனால், கடிய சாபம் கருதேம்;

ஏவா மகவைப் பிரிந்து, இன்று எம்போல் இடர் உற்றனை நீ

போவாய், அகல் வான்” என்னா, பொன் நாட்டிடை போயினரால்.

 

“Oh! Great King! You fell at our feet with humility and sought refuge (from a hursh curse). We shall not consider a harsh curse (that could have been a matching grfief – the loss of his son - fittingly). You shall though, meet your life’s end,  due to the distress of having to part with your dear son.” Then then left heavenwards.

 

Sage Vaishta fails to convince Rama and he decides to inform the Council of Ministers as well as the countless kings, chieftains and emperors, - the gods included – who are assembled in the Royal Court. He tells them briefly what has happened and that seemed unalterable.

 

Kamban narrates the emotional distress that engulfed the whole universe with the breaking of this news:

 

புண் உற்ற தீயின் புகை உற்று உயிர் பதைப்ப,

மண் உற்று அயர்ந்து மறுகிற்று, உடம்பு எல்லாம்,;

கண் உற்ற வாரி கடல் உற்றது; அந் நிலையே,

விண் உற்றது, எம் மருங்கும்  விட்டு அழுத பேர் ஓசை.

 

Everyone, on hearing this, fell into indescribable distress and grief. Kamban tries to describe this, though. It was like a severe flame hurting a bleeding hurt of the body; the breathing was smoke-filled due to the intense distress-led heat internally. The life dangled by a slender thread. Everyone was rolling on the earth with their bodies collapsing with distress and grief. The tears shed filled out a veritable sea. The loud, uncontrollably expressed, cries, reaching a crescendo, filled the heavens.

 

The grieving was not limited to humans. Everything cried. Animals, birds, insects, trees, flowers, EVERYTHING!

 

கிள்ளையொடு பூவை   அழுத; கிளர் மாடத்து -

உள் உறையும் பூசை அழுத; உரு அறியாப்

பிள்ளை அழுத; பெரியோரை என் சொல்ல? -

‘வள்ளல் வனம் புகுவான்’  என்று, உரைத்த மாற்றத்தால்.

 

On learning that Rama would leave them for the forests, parakeets cried; the cats ensconsed in the interior of residences, they cried; foeteses still in their mothers’ womb and infants, that cannot make out one face from another, they cried; 

 

ஆவும் அழுத; அதன் கன்று அழுத; அன்று அலர்ந்த

பூவும் அழுத; புனல் புள் அழுத; கள் ஒழுகும்

காவும் அழுத; களிறு அழுத;  கால் வயப் போர்

மாவும் அழுத; - அம்மன்னவனை மானவே.

 

Grieving over the oncoming separation from their Rama, cows mewed with distress; the calves cried; the flowers cried; all the waters cried; the birds cried; the groves, dripping honey, they too cried; the speedy, powerful,  horses cried.

 

All the animates and inanimates are engulfed in grief and they articulate that grief.

 

தேறாது அறிவு அழிந்தார் எங்கு உலப்பார்? தேர் ஓட

நீறு ஆகி, சுண்ணம் நிறைந்த தெரு எல்லாம்,

ஆறு ஆகி ஓடின கண்ணீர்;  அரு நெஞ்சம்

கூறு ஆகி ஓடாத இத்துணையே குற்றமே.

 

  It was impossible to make a count of the people who lost their minds due to the grief-filled news of Rama leaving them. The wide streets of Ayodhya, filled with fine dust due to the pounding of the speeding chariots, were turned into a hopeless slush due to the streaming tears from this indescribable grief.  One could not just witness the pieces of the countless broken hearts. That was the only omission in this demonstration of universal grief.

 

Even the sex-workers of Ayodhya deprecate Kaikeyi:

 

‘தள்ளூறு வேறு இல்லை; தன் மகற்குப் பார் கொள்வான்,

எள்ளூறு தீக் கருமம் நேர்ந்தாள் இவள்’ என்னா,

கள் ஊறு செவ் வாய்க் கணிகையரும், ‘கைகேசி,

உள் ஊறு காதல் இலள்போல்’ என்று, உள் அழிந்தார்.

 

Even the sex-workers of the city, always red-lipped with their chewing betel, and mostly inebriated, assailed Kaikeyi: Just aroused with the greed of having her son earn the crown of Ayodhya, she has committed this widely laughtable and despicable deed; how could she have had any affection at all for Dasaratha?”

 

The deprecating assessment by women who sell their flesh for wealth and comfort, they too found Kaikeyi’s despicable deed unacceptable.

 

. பெற்றுடைய மண் அவளுக்கு  ஈந்து, பிறந்து உலகம்

முற்று உடைய கோவைப் பிரியாது மொய்த்து ஈண்டி,

உற்று உறைதும்; யாரும் உறையவே, சில் நாளில்.

புற்று உடைய காடு எல்லாம் நாடாகிப் போம்’ என்பார்.

 

The citizenry unanimously resolve: “we shall all leave this place – where we were all born – and go with our dear Rama – forest-bound. Let Kaikeyi and her son Bharatha have this earth. With our wholesale migration, the dense and harsh forests would become an Ayodhya.”

 

Allegory: With this wholesale migration, Ayodhya shall become a forest; let Kaikeyi and her son rule it with whatever joy or comfort that they would get from it.

This resonates the Aadi Kavi:

 

राजा भवतु ते पुत्रो भरतश्शास्तु मेदिनीम् |

वयम् तत्र गमिष्यामो रामो यत्र गमिष्यति || २-३५-१०

 

raajaa bhavatu te putro bharatashshaastu mediniim |

vayam tatra gamishhyaamo raamo yatra gamishhyati || 2-35-10

 

"Let your son Bharata become the king and rule the earth. wherever Rama goes, we (on our part) shall go there".

 

 

கோதை வரி வில் குமரற் கொடுத்த நில

மாதை ஒருவர் புணர்வாராம்? வஞ்சித்த

பேதை சிறுவனைப் பின் பார்த்து நிற்குமே,

சீதை பிரியினும் தீராத் திரு?’ என்பார்.

 

The crown that was resolved for the victorious Rama with the unequalled Kothandam  unanimously by the Royal Court - how could  it be given to anyone else? Ayodhya was to be wed with Rama; how could she be had by Bharatha? After Sita leaves here, the Goddess of Wealth, would she be constrained to stay back against her will, will she not repudiate Bharatha, the son of the conspiring Kaikeyi and leave Ayodhya as well?

Lakshmana, on hearing this disturbing news, rises in uncontrolled rage:

 

சிங்கக் குருளைக்கு இடு தீம் சுவை ஊனை, நாயின்

வெங் கண் சிறு குட்டனை  ஊட்ட விரும்பினாளே!

நங்கைக்கு அறிவின் திறம்!  நன்று, இது! நன்று, இது!’ என்னா,

கங்கைக்கு இறைவன் கடகக் கை புடைத்து நக்கான்.

 

Lakshmana aroused with uncontrolled anger, exclaims: “ Venison meant for feeding the cub of a lion, this woman wants to feed the puppy of a distasteful mongrel.. How wise is that woman!” Lakshmana roared with anger-filled derisive laughter, clapping his ornamented hands. கங்கைக்கு இறைவன் = the lord of river Sarayu which is a tributary of Ganga i.e. Lakshmana.

 

 Lakshmana swears to have Rama coroneted with his individual prowess: even if all the worlds come against  him; he dares even the gods and the Trimurtys to stop him from that vow. ‘      

 

புவிப் பாவை பரம் கெட, போரில் வந்தோரை எல்லாம்

அவிப்பானும், அவித்து அவர் ஆக்கையை அண்டம் முற்றக்

குவிப்பானும், எனக்கு ஒரு கோவினைக் கொற்ற மௌலி

கவிப்பானும், நின்றேன்; இது காக்குநர் காமின்’ என்றான்.

 

I am standing up: to deliver Mother Earth from her distress; to decimate everyone who dares to challenge me in this; shall I end all those lives and fill this earth with their lifeless rorsos; I am standing up to make sure that my Lord Rama has the Crown of Ayodhya. Those who want to stop this, protect themselves from this carnage, let them (try).” The challenge is addressed actually to Kaikeyi and those who might dare to support her.

 

விண் நாட்டவர், மண்ணவர்,  விஞ்சையர், நாகர், மற்றும்

எண் நாட்டவர், யாவரும் நிற்க; ஓர் மூவர் ஆகி,

மண் நாட்டுநர், காட்டுநர், வீட்டுநர் வந்தபோதும்,

பெண் நாட்டம் ஒட்டேன். இனிப் பேர் உலகத்துள்’ என்னா.

 

Even if the whole of this earth and the heavens, lesser gods like vidhyadharas, nagas (denizens of the nether worlds), all those in the countable nations of this world, AND, even if the Trimurtys – the one who sustains this world (Lord Vishnu), the one that creates it (Brahma), the one who annihilates it (Lord Shiva), come forward to stop me, I shall not let this woman’s (Kaikeyi’s) wish be fulfilled in this world. பெண் நாட்டம் – (that) woman’s wish (Kaikeyi’s wish).

 

How does Rama handle the Ilaya Perumal – this raging firehall, towering tsunami that threatens to destroy everything, the personification of greatly aroused anger and firmly imbedded resolve?

 

He comes like a dense rain cloud that would sprinkle its cold, soothing droplets on this raging fire. How does he handle Lakshmana? Let us see next.

    

Lakshmana’s Rage is countered and doused by Sri Rama:

 

Lakshmana is the very picture of totally provoked rage and fury.  “யாவராலும் மூட்டாத காலக் கடைத்தீ என மூண்டு எழுந்தான்.” He rose like the self-fuelled,  all-destroying, all-consuming, end of the world’s fire that no one dared douse.”  Rama approaches this picture of a smouldering, raging fury. How? This is Kamban:  மாறாத் தனிச் சொல் துளி  மாரி வழங்கி வந்தான்-கால் தாக்க நிமிர்ந்து, புகைந்து,   கனன்று, பொங்கும் ஆறாக் கனல் ஆற்றும் ஓர்  அஞ்சன மேகம் என்ன. - :  (கால் தாக்க = fed by the winds;) Like a dark cloud, pregnant with rain emerging, to drench and douse the wind-fed, insatiable,  all-engulfing, smouldering, Lakshmana, sprinkling kind and soothing rain-drop-like entreaties and uniquely perfected words,

 

‘என் அத்த! என், நீ, இமையோரை முனிந்திலாதாய்,

சன்னத்தன் ஆகித் தனு ஏந்துதற்கு  ஏது?’ என்றான்

 

Rama’s first enquiry of Lakshmana: “My child! (“ அத்த” is an endearment parents use with a child like “EN APPA”/”EN AMMA:)  You don’t even get angry with the Gods, why are you, , in this state of fury,  with your bow battle-ready?”

 

வலக் கார் முகம் என் கையது ஆக,   அவ் வானுளோரும்

விலக்கார்; அவர்  வந்து விலக்கினும்,  என் கை வாளிக்கு

இலக்கா எரிவித்து, உலகு எழினோடு  ஏழும், மன்னர்

குலக் காவலும், இன்று, உனக்கு யான் தரக்  கோடி’ என்றான்.

 

 Lakshmana boils over: No one! Not even all the Gods, dare stop me, with this bow in my hand! Even if some one dared, shall I destroy him into ashes  with this one dart in my hand; and offer thee the crown of all the fourteen worlds and its emperorship; kindly do take it.”  Lakshmana is hell-bent on undoing what Kaikeyi had accomplished, even if it would cost him a war with all the worlds and all the Gods.

 

-இளையான் இது கூற,  இராமன், ‘இயைந்த நீதி

வளையாவரும் நல் நெறி நின்  அறிவு ஆகும் அன்றே?

உளையா அறம் வற்றிட,  ஊழ் வழுவுற்ற சீற்றம்,

விளையாத