Padiyil guNaththu Bharata nambi

The reader that knows not Bharata misses more than half the beauty of the Ramayana, and knows not one of the most touching characters…

The place Bharata occupies in the epic is somewhat strange. He is an important character, but not a major character. His name is mentioned in not more than five or six places in the Bala Kanda. The first mention of course is, when he is christened by Vasishta. We hear of his tender love for Rama. He drives the chariot in which Sri Rama comes on the day of his marriage. And then he marries Mandavi, daughter of Kusadwaja – younger brother of Janaka. The Bala Kanda mentions nothing more than that about Bharata.

It is in Ayodhya Kanda that we see his characterisation takes perfect shape – the evolution so to say. And from then on, he does not play any part in the epic though his name is mentioned with reverence in several places. Vali, when he was slayed by Rama and was infuriated by his act (before he was convinced of his own folly and faults), goes to the extent of chiding Rama ‘ தூயவன் மைந்தனே! நீ பரதன்முன் தோன்றினாயே’ Ye son of a father who gave his life up for the sake of honour and truth! Should you have seen the light before the saintly Bharata! That is, ‘are you worthy of such a brother?’ His nobility is spoken so high of in several important instances. We meet him again only in the last portion of the Yudhdha Kanda, the Book of Battles.

As Sri V V S Aiyar mentions,

Bharata is, as well as is not intimately connected with the story of the epic. He is connected intimately with our story in that his love for Rama gives rise to some of the most touching episodes in the epic, and also, chiefly in that it is for his sake that Kaikeyi forces Dasaratha to send Rama to the forest. He is not intimately connected with the story in that he is not associated with Rama in the destruction of Ravana and his forces. But the reader that knows not Bharata misses more than half the beauty of the Ramayana, and knows not one of the most touching characters known to story or history.

He was born when the constellation Pushya was in the ascendant and the sun had entered the zodiacal sign of Pisces, the asterism that followed Rama’s birth star, Punarvasu. The Valmiki Ramayana describes him as representing a quarter of Lord Vishnu. Chakravarti Rajagopalachariar (Rajaji) makes the following observation on this.

‘Rama is said to represent a half of Vishnu; Bharata a quarter; Lakshmana and Satrughna, one eighth each. However, these are not important matters. You cannot bisect the Lord into portions. Even the smallest portion of the Lord is complete in itself.

aum poorna madah poornamidam poornaat   poornamudachyadhE |
poornasya    poornamaanaaya    poornamEva            avasishyatE ||

That which is there is whole and that which is here is whole too. Wholeness is born of wholeness and if wholeness is removed from wholeness, it is wholeness that remains.’

One question naturally arises when one thinks of the coronation ceremony of Rama; one wonders why it was fixed on a day when Bharata was not in town! Why would it be fixed in such a hurry without waiting for Bharata to return to Ayodhya? Scholars tell us that not even an invitation was sent to Asvapati and Janaka. That is a question that deserves our attention now.

A serious omission

Was it a mere accident that Bharata was not aware of the coronation ceremony of Rama and it was arranged when he was away in his maternal uncle’s palace in Kekaya, or was it intentional? Would anyone of us think of giving the eldest of our children in say, marriage, when the other child is not present?

Rt. Hon’ble Srinivasa Sastriyar cites the following from Valmiki Ramayana.

“He (Dasaratha) omitted to send invitations to Asvapati and Janaka, ostensibly on account of the great distance. The real reason was that he remembered the promise he had made to Asvapati. So he says to Sri Rama –

“While Bharata is away, that is the time most opportune to crown you. No doubt Bharata is a good chap; he goes the way in which the righteous persons go. Still, I know that men’s minds are not constant.” (Lectures on the Ramayana – Eighth lecture.)

There was a reason behind this serious omission. Dasaratha married Kaikeyi, as he was not blessed with a child. At the time of his marriage, he had assured Kaikeyi’s father that he would give his throne to the child born to Kaikeyi. But circumstances changed quite after the marriage. Kaikeyi also did not bear a child and the children were born after Dasaratha performed the aswamedha and putra kaamEshti yaaga.

But the point is Rama was undoubtedly the eldest and had won the heart of all. This question was not raised by anyone, including Kaikeyi or Manthara. Sastriyar says:

“The important point is that there was one man who had an uneasy consciousness of it. He was King Dasaratha. Apparently he remembered it, but then as the brothers grew up, Sri Rama outshone the others so decisively that he was the universal favourite. The other brothers were far, far behind him, so that even Kaikeyi’s father apparently forgot it, or thought it prudent not to press it. When Dasaratha desired to make Sri Rama yuvaraja, he thought it was a favourable circumstance that Bharata was absent in his maternal uncle’s country with Satrughna.”

Rajaji gives his reasoning on this. A rough translation from his book ‘Ramayana’ in Tamil would read thus. ‘Dasaratha married Kaikeyi because the other two wives did not bear him a child. And it turned out that Kaikeyi also did not conceive. When the children were born from the yaga, Bharata was a younger brother to the eldest, Sri Rama. Sri Rama had splendid and exemplary qualities and was accepted by one and all, right from the ministers to the last citizen of the country. Therefore there was no dispute on the coronation of Sri Rama. The silence of even Kaikeyi on this point adduces sufficient proof to this point.’

But Dasaratha was not sure at that time and he thought that the human mind, fickle as it is, would make Bharata to make a claim on his right to the throne. He did not understand Bharata properly. The high qualities of this younger brother were not known at that moment.

It is the intention of the Poet Valmiki to show the strange ways in which the human mind works. To quote Sastriyar again, “He (the Poet) wants us to understand that in royal families when something great is at stake, it is the commonest thing in the best friends to distrust the best friends.”

Kaikeyi was in fact, very affectionate of Rama. She could not be so easily made to change her heart. She was delighted when Manthara brought her the news of Rama’s coronation. She even presented her with a necklace for giving her the good news. Let us see in brief the circumstances that led to the exile of Sri Rama and how Bharata reacted to his mother’s design when he came back to Ayodhya and established his supreme nobility and love for Rama.

A hunchback and a crooked mind

Even loving hearts turn hostile sometimes. Just a drop of poison for a pot of milk…

Once again Kamban has chosen his own way of narrating the story as far as this promise of Dasaratha to the king of Kekaya is concerned. He has omitted the portion. Nothing is mentioned in the entire epic about the promise at all. Probably Kamban thought that the boons-in-reserve that Kaikeyi had with her were sufficient to send Rama on exile and keep the drama moving. He probably thought of presenting Dasaratha in a better perspective, of honouring his words.

As we were discussing, Kaikeyi did not make any differentiation between Rama and Bharata. Rama was a loving son too. For him there was absolutely no difference between Kausalya and Kaikeyi. Poets are always fond of giving a foretaste to the reader of what is to come. Sometimes it may be a negative indication leading to a negative end. Sometimes it may be a positive outpouring that leads to an irony. Kamban builds up the drama right at the time of Rama’s wedding. As soon as Rama completed the wedding rites, he walked over to Kaikeyi and fell at her feet first, seeking her blessings. ‘  கேகயன் மா மகள் கேழ் கிளர் பாதம் தாயினும் அன்பொடு தாழ்ந்து வணங்கி....’ He fell at the lustrous feet of Kaikeyi (the daughter of Kekaya) with a love that was immensely more than what he had for his own mother. He prostrated before Kausalya after being blessed by Kaikeyi.

As for Kaikeyi, she was so much attached to this child. As Sri V V S Aiyar observes, “Kaikeyi was not always cruel. In fact, she loved Rama very ostentatiously, if not deeply. She was the wife to whom Dasaratha was most attached. She, therefore, naturally and as a matter of habit, tended and nursed the child on whom was set the whole soul of her lord. The beauty and noble qualities of Rama must have made Kaikeyi take pride in loving, which was the only way of owning such a child.”

Manthara woke her up from her nap to announce the proposed crowning ceremony. She intended to arouse the jealousy of Kaikeyi and said: ‘Wake up! Wake up! You are not aware of the disaster that is going to befall on you and you are sleeping so peacefully. Wake up O wake up!’

But Kaikeyi reacted in the most unexpected manner – at least as far as Manthara was concerned. ‘viraavu arum puvikku ellAm vedhamE anna iraamanai payandha erkku idar uNdO’ Can any disaster ever approach me O Manthara, who begot a child like Rama, who is like the very Holy Book for the entire world where varied life forms reside!

That was the depth of love that she had for Rama. Kaikeyi deserves to be studied separately. She plays the key part in the epic, adamantly instrumental in sending Rama in exile. We will see the details when we study Kaikeyi. For now we will have to stop with the minimum of information needed for the study of Bharata’s character. Though Kaikeyi hastens the important turn in the epic, the part played by Manthara cannot be denied in any way. There is a saying in Tamil. A ‘kooni’ (hunch-backed) for Ramayana and a Sakuni (pronounced Sa’kooni’ for a rhyme) for Mahabaratha.

It was a divine design but. None could be blamed.

The emperor is dead. Long live the emperor.

Every story has such a person. A person who initiates the most important turn in the story that leads to its inevitable conclusion. If Kaikeyi played that crucial role in Ramayana, it was Manthara who initiated her. It is indeed enigmatic that Rama, who won the love and affection of all, was not liked by this hunchback. Kamban is careful to mention a reason for this. In his boyhood, Rama was in the habit of playfully aiming clay-tipped darts on her hunched-back. That made her act against Rama. And therefore, as far as Kamban is concerned, it was Rama that brought the turning point in the story, ultimately!

We know how Manthara influenced Kaikeyi and how Kaikeyi forced Dasaratha to accede to her demands of sending Rama to the forest and enthroning Bharata. Well, Rama left for the forest and Dasaratha died after that – of which Rama was not aware. Before his death, Dasaratha was so crestfallen that he repudiated Kaikeyi and Bharata. He had foreseen that Rama would not be available to perform his funeral rites. ‘ இவள் என் தாரம் அல்லள், துறந்தேன் ' She is not my wife any more. I have given her up. ‘ அப்பரதன் தனையும் மகன் என்று உன்னேன் ’ I won’t consider that Bharata as my son. ‘ அவனும் ஆகான் உரிமைக்கு ’ He has no rights (to perform my obsequies.)

After the death of Dasaratha, word was sent to Bharata and Satrughna in the most ‘telegraphic fashion’ to ‘start immediately’. The messengers were advised not to mention anything that had happened in Ayodhya, to Bharata till he reached the palace. Kamban’s masterly craftsmanship surfaces once again when the messengers meet Bharata, who became anxious at the ‘urgent summons’.

‘Is the emperor doing well?’ was his first question. ‘Yes. The emperor is well’ said the messengers. Kamban qualifies them as ‘ பொய் இலார் ’ that is, they never tell a lie. Their answer is similar to the statement ‘The emperor is dead. Long live the emperor.’ Bharata enquired about the welfare of the emperor, as he could not refer to his father by name. The messengers said, ‘the emperor is well’ for it was Bharata who was the emperor at that time, though he was not aware of it. The second question fell from his lips. ‘Are Rama and Lakshmana well?’ ‘In good health they are’ was the terse reply.

Bharata then started with Satrughna and his retinue and reached Ayodhya immediately. When he entered the outskirts of his country, he was shocked to see the conditions prevailing there. No plough was seen plying on the fields. Men were not wearing garlands. There was no smile on the faces of anyone who passed by. There was no music heard anywhere around. Women’s hair was devoid and unadorned of flowers. It wore the look of a deserted country.

Bharata was confused and pained. He understood that something untoward had happened. He entered the palace and started looking for his father, who was to be seen nowhere. None spoke to him either. He had no way of getting the information that he was thirsting for. Finally, when he met Kaikeyi, she first made enquiries about the welfare of her father, mother, brother and sister. Bharata answered her and asked her, ‘Mother, I am not able to see the emperor anywhere. Where is he?’

When motherliness dries up…

Kaikeyi was unperturbed. She was the youngest of the three queens and was close to the heart of Dasaratha. She was so kind-hearted. But unbelievable transformation had come over her. She remained calm when Bharata enquired about the whereabouts of Dasaratha. ‘  தேவர் கைதொழ வானகம் எய்தினான் '  He reached the heavens, for the Devas to receive him with folded hands. ‘ வருந்தல் நீ என்றாள் ’ You need not worry about his death. Unparalleled cruelty!

The mortal frame of Dasaratha was lying embalmed awaiting the arrival of Bharata and Satrughna in the other part of the palace, not even cremated. But that apparently did not affect her in any manner. She did not show any sign of grief. Not even a semblance of it. Bharata could not read anything different in her countenance when he put the question to her. Now, he was shocked. Could there be a mother who remains unaffected by the death of a father and hard hearted enough to give out the information in cold and indifferent voice, as if nothing had happened. ‘Who else could choose to tell me thuswise!’ he lamented. We see him wailing, weeping and mourning inconsolably. And, Kaikeyi remaining unruffled, maintaining a tough, care-a-damn attitude. Sometimes it is rather cruel to remain calm in the face of grief. This is one such instance. On reflection, one would realise that Kaikeyi was not calm; but was looking anxiously for the right tone to put the message across to Bharata and did not quite know how to make it appealing to him. We will see these in detail when we study Kaikeyi, later.

The point is he was not yet aware of what had actually happened. He expresses a sudden urge to see Rama. He needed a mother now. His mother was not the one who would lend her shoulder to him to lean on, to share his grief and to console him. ‘ எந்தையும் யாயும் எம்பிரானும் எம்முனும் அந்தமில் பெருங்குணத்து இராமன் ஆதலால் …’ Rama, whose qualities are infinitesimally good, is my father, my mother and my elder brother. I need to see him now. I have to fall at his feet. That is the only way for me to come out of the unfathomable grief I am in. Where is he?’

Kaikeyi continued in the same vein. ‘ தேவி தம்பி என்று இவ்விருவோரொடும் கானத்தான்'  He is in the forest with his wife and brother. The drama takes shape now. That leads Bharata to question her further and Kaikeyi letting him know of the fact.

‘ வாக்கினால் வரம் தரக் கொண்டு  ’ The emperor had promised me of two boons. I used them. ‘ மைந்தனைப் போக்கினேன் வனத்திடை ’ I made the son go to the forest. ‘ பார்  உனக்கு  ஆக்கினேன் ’ and brought the entire world under your possession. ‘  அது பொறுக்கலாமையால் நீக்கினான் தன் உயிர் நேமி வேந்து  ’ The emperor could not bear this and he died.

The poet is so careful in framing the words. He ensures that not even a single word slips out of her mouth, with a tinge of grief, sorrow, guilt or any other emotion. So plain, devoid of all feelings were they – something equivalent to a bland statement like ‘I wake up at six o’ clock everyday’. Who can bear such a lifeless statement devoid of all feelings, when information on the death of a father and exile of a brother is given out – that too by a mother! Bharata could not take it any more.

Not a mother…but a witch

Bharata is torn asunder by what has befallen him. He sure is a peculiar brother. He is not prepared to take the crown and shuns it.

It was an avalanche for Bharata. Unlike an avalanche that starts perhaps as a pebble and gathers momentum as it rolls down, it started with a thunder when the news of death of Dasaratha was broken to him. It rolled down to gain its size when Kaikeyi maintained an indifferent posture and remained unaffected when she broke the news – while the entire Ayodhya was in immersed in sorrow. And then there was another massive bolt that fell over it with the information that Rama was in the forest. It did not stop with that. The reason for Rama’s exile was his own mother who used the boons that were given to her. It was molten lava that joined the course of this avalanche when he understood that it was done with a view to enable him to become the heir apparent, in place of Rama.

What had already stuck him held him under its leaden weight. What increased his pain was the thought he would be perceived as part of the conspiracy by the world and he had no means of proving his innocence when he faced such a charge. His agony burst forth in anger and he did not control his tongue. He could not bear the thought that his mother would act in such a way and push him into power by unacceptable and unconventional means. For a moment he thought of killing Kaikeyi and he stopped himself the next moment for –

‘  கடி்யவள் தாய் என்று கருதுகின்றிலன் ’ He did not consider this ruthless woman as his mother. ‘ நெடியவன் முனியும் என்று அஞ்சி நின்றனன் ’ (He restrained himself because) he was afraid that Sri Rama would not forgive him for such a deed.

‘I had a father and emperor who gave up his life in order to honour his word. And there is a brother, a hero who gives up the crown in obedience to cruel words. And if Bharata wears the crown, what will not the world call me as? Will I not be scoffed, mocked and scorned at that I wore the crown aided by my mother’s conspiracy? You are able to stand erect even after killing the emperor and remaining indelibly tainted. You were able to see Rama going to the forest and the people going behind him like calves running after the cow.

‘  நோயீர் அல்லீர்  நும் கணவன் தன் உயிர் உண்டீர் ’ I cannot call you a disease (you are worse than that) for you ate up the life of your husband. ‘பேயீரே நீர் இன்னம் இருக்கப் பெறுவீரே?  ’. You are nothing other than a witch and are alive even now! ’  மாயீர்…’ You have not died. ‘ வன் பழி தந்தீர் ’ you have earned me the contumely of the world. ‘ முலை தந்தீர் ’ (I am ashamed that) you fed me with your breast ’ தாயீரே நீர்! இன்னும் எனக்கு என் தருவீரே ’ What are the other wonderful things that you are going to give me, mother!

Bharata is torn asunder by what has befallen him. He sure is a peculiar brother. He is not prepared to take the crown and shuns it. Not because he regards it as a rotten pumpkin. But because he did not consider himself fit for the great prize, which it would have been proper for his brother to adorn. Even in the Ramayana there were two other brothers – quite noble indeed – who inherited the throne of their elder brothers and who were witnesses to Bharata handing back the throne of Ayodhya to Rama.

Sugriva, Vibishana and Bharata

Not only does Rama cheerfully give the kingdom up in favour of Bharata but Bharata in his turn shows the same self-denial…

What agonises Bharata more is the thought that Rama had accepted the exile. If he accepted the exile, it means that he should have had an impression that Bharata would accept the crown after his exile. How could he think of him – Bharata – thus? ‘ மாளும் என்றே தந்தையை உன்னான் ’ He did not think that father would give up his life if he went to the forest. ‘ வசை கொண்டாள் கோளும் என்னாலே எனல் கொண்டான் ’ He thought that what this cursed-woman had asked was because of me. ‘  ஆளும் என்றே போயினன் அன்றோ அரசாள்வான் ’ He left for the wilderness under the impression that I would accept this crown. ‘ அதுவன்றேல் மீளும் அன்றே …’ Had he not thought in that manner, he should have returned by now.

Just think of it. Ramayana shows three kingdoms as we were discussing yesterday. There were three brothers who had opportunity to inherit the kingship of their elder brothers. This was the only brother who could not take it up. Right Hon’ble Srinivasa Sastriyar points out this peculiarity and I quote.

“In our Poem there are three great kingdoms, those of Ayodhya, Kishkindha and Lanka. In the pages of the Ramayana all these kingdoms change hands. Curiously enough, in every case it is the eldest brother that loses the kingdom and the younger brother gets it. In the case of Ayodhya the eldest brother does not lose it by any fault of his. He gladly surrenders it to the brother. In the other two cases there is a struggle and the elder brother loses his life before his kingdom, the younger brothers in both these cases desiring the death of their elder brothers. In the case of Ayodhya, the study reveals another great circumstance. Not only does Rama cheerfully give the kingdom up in favour of Bharata but Bharata in his turn shows the same self-denial and would have given it back to Sri Rama if Sri Rama had yielded. That is extraordinary, each brother vying with the other in not desiring the kingdom, but making it over to the other party…That was the case of Ayodhya… In that respect, the difference is striking.

“I would not have you suppose that I think that Sugriva and Vibishana were necessarily greedy people or that they were carried away by overweening ambition or that they were in any way bad people. No. They were good people too, very good people at that. Nevertheless, they were not averse to getting the kingdom from their brothers. Of course, they were doing wrong to the kingdom and that in their hands the kingdom would perhaps prosper better. But there is no doubt that they desired the kingdoms eagerly and that they were not unwilling that their brothers should be killed in order that they might succeed to them.”

The scene when Bharata hands back the kingdom and his paadhukaa (sandals) that ruled Ayodhya for fourteen years, to Rama, is indeed very moving with Vibishana and Sugriva witnessing the event. But I reserve it for the appropriate time, later. Now let us be back with Bharata, who faces Kausalya with a broken heart. Kausalya has the natural anger of a mother and a tinge of suspicion on Bharata – as far as Valmiki’s version is concerned. Kamban gives his own version here too, as is wont of him.

Bharata and Kausalya

Kausalya was very rude when Bharata went to her. The elaborate drama that follows in Valmiki is cut short by Kamban. ‘You are evidently anxious to take the kingdom from my son,’ starts Kausalya and showers her anger on him. That is a very natural thing for any mother to do. That too she was mother who was so happily expecting the coronation of her son, who indeed was the child of all in Ayodhya; on whom befell the twin thunders of denial of crown and exile to the forest and who lost her husband because of these events. Her emotions could naturally not be controlled.

Kamban paints a different picture. Bharata, as he enters Kausalya’s chamber pours out his heart before she could say anything and his long lamentation presents his heart to Kausalya.

‘Where is my father,’ cried ‘and where my brother? Came I to Ayodhya only to see this misery? Show me a balm to my bleeding heart, O mother! The race whose glory was brighter than the sun has now become blackened by the birth of Bharata,’ says the opening verse. (Translated by V V S Aiyar.)

‘He is guileless. He has no part in the conspiracy of Kaikeyi’ thought she and asked him ‘ கைகயர் கோமகள் இழைத்த கைதவம் ஐய! நீ அறிந்திலை போலுமால்? ' Child it looks like you were not aware of what Kaikeyi did.’ The question is half-genuine and half-sarcastic. It has an underlying sarcasm ‘so you mean to say that you were not aware of what she did and everything was done without your knowledge.’

The observation of Sri V V S Aiyar is worth noting. “Here we should remark that by stopping short with these words, Kamban makes Kausalya more dignified in character… At the same time, by making Bharata eat his own heart and protest his innocence by many a terrible oath the moment he heard even these words, Kamban makes his Bharata also seem more sensitive…”

The oaths of Bharata when Kausalya uttered these words are captured by Kamban in twenty verses. Let me quote a few of them as translated by Sri V V S Aiyar, not only to show the shining qualities of Bharata, but also to remind us of how high a regard this land – this very same land that is losing its sense of values in private, public and political lives, this very holy land that is ruled by unruly elements – had for values that are trampled under uncaring, impatient and urgent shoes.

If I had known the evil planned by that evil one, may I fall into the hell reserved for men that show not mercy, for those who endeavour to destroy charities, for those who corrupt the wife of another man, and for those who destroy life in wanton cruelty.

May I suffer the torments reserved for those who do harm to the holy ones who have renounced everything and do tapas, for those who flee from before their enemies in war, and for those who rob the poor!

Bharata and Kausalya II

What is most painful in life is being accused of bad intentions when we are genuinely innocent. Having to prove our innocence…

Let us see a few more of the oaths that Bharata made before Kausalya when she asked him if he was not aware of what Kaikeyi did. (Translated by Sri V V S Aiyar)

May I be roasted in hell even as he who fills his maw while his mother suffers from hunger in dire indigence, as the follower who flees from his master when he is attacked by foes, as he who betrays to his foes the man who has taken refuge with him!

May I suffer the punishments inflicted in hell on the false witness, on him who is afraid of war, on him who eats away trust property, on him who draws all the milk without leaving enough for the calf, on the man who is ungrateful to his benefactor, on the man who would not defend women who are assaulted in his presence, and on him who eats when his neighbour is hungry.

May I writhe in hell as he who runs away from the battlefield fearing for his life, and as the king who robs the charitable foundations of his realms!

If I had desired the crown that Rama was to have worn, may I throw away my skill with the bow and the sword, and may I lose my valour, and for the sake of preserving the worthless body, may I live a beggar in the place given to me by enemies! May I place my sword at the feet of my enemies and surrender my honour to them to be mocked at by women! May I lose the independence of my country and live a chained prisoner in the sight of my enemies!”

The list of sins that Bharata invokes on himself – had he had a foretaste of what Kaikeyi did – is pretty long. They serve to reveal the heart of Bharata as well as the values that were cherished by our ancestors, what they considered as heinous offences – robbing the poor, eating away trust property, king robbing the charitable foundations of his country, losing the independence of the nation… Excepting the last one – namely, losing the independence – I am afraid what else is valued in our days.

That apart. What is most painful in life is being accused of bad intentions when we are genuinely innocent. Having to prove our innocence, to those who are endeared, close to our hearts, on whom we place all our respect, admiration and affection. We are surrounded by guilt feelings and troubled by thoughts of how to prove our innocence to the person whom we respect. Actually, that propelled Bharata into hatred against Kaikeyi. As remarked by V V S Aiyar, these guilt feelings never left Bharata for the rest of his times, till he returned the kingdom to Sri Rama. In his words,

“Bharata’s filial affection, tenderness, sweetness, joy in life, all have gone to the winds. After this revelation of Kaikeyi, he cannot look at the world except in terms of her double guilt. And he cannot forget that he is the son of Kaikeyi and that it is for his sake that she executed her cruel plot. He begins to be obsessed with the idea that none would believe that he had no hand in his mother’s conspiracy, and the idea oppresses his heart every minute with an increasing intensity. So self-reproach and self-condemnation become his normal state of mind.”

Recall Rama

Bharata was quite different. When he differed from Sri Rama, he would say, “Please, my brother, allow me to put in a word”.

Kausalya saw her Rama as Bharata took the oaths that we described. She saw the purity of heart of this young hero. And in her tears was washed the burden of Bharata. Events move one after the other, submerging Bharata into an unfathomable sea of distress. He was told that he had been precluded by Dasaratha from performing his funeral rites, as he disowned him as a son. Bharata just looked on with many a sigh and tortured heart as Shatrughna lit the pyre.

Now, Vasishtha called for a general council of princes and people to request Bharata to assume the crown. We know what Bharata did. He resolutely refused to accept the crown, though the people, princes and Vasishtha requested him again and again. ‘Even if it should be Dharma, I cannot bear the burden of this crown!’ he firmly told them. ‘I am leaving for the forest right now, to request Rama to come back and accept the crown. If he does not come back, I will go and live with him the hermit’s life.’

It is not easy in any way to refuse to accept the crown and to assume power. Our later epic, the Mahabaratha shows us another brother – half brother – who could not tolerate the seemingly superior kingdom that his elder brother established and expanded. It was Kandava vana, a forest that was given to Dharmaputra. He established his own kingdom there with the help of his brothers. We know how Dhuriyodana cunningly sent the Pandavas on a thirteen-year exile to the forest. He refused to give them – return them – ‘even the size of a needle’s edge’. The epic tells us how hard it is for any human being to resist the temptation of owning more and more after tasting power.

But Bharata was nothing less than Sri Rama in every respect. He had his standards to live up to, even though his own mother fetched him the crown and its power. He is almost like Lakshmana in his devotion to Rama. Both Lakshmana and Bharata are too ready to undertake any sacrifice for the sake of Rama. Both are noble and high-minded. Both stood by Dharma equally. But there was one difference. For Lakshmana, he was the mind of Rama functioning outside his body. He would not protest against the words of Rama. In case he had some other view on any issue he would not express them, once Rama put his foot down.

This is what Right Hon’ble Srinivasa Sastriyar says comparing and contrasting Lakshmana and Bharata:

Lakshmana delighted to eliminate himself where his brother was concerned. He was just a servant, an instrument for the carrying out of the great man’s purpose and nothing more. Only he was an animated instrument and sometimes had his own ideas. But they were there just buried. Bharata was quite different. When he differed from Sri Rama, he would say, “Please, my brother, allow me to put in a word”. He would begin modestly but he would say what he felt without hesitation. One might almost say that he had an individuality, a strong individuality and expressed it so that you felt great respect for Bharata.

But Sastriyar is unwilling to put Lakshmana in lower perspective, in any manner. He says in the end, 'Bharata commands our respect and Lakshmana commands all our love!

Determined and steadfast

Now for a young fellow like Bharata to censure Vasishtha in the midst of an assembly takes a deal of courage, a deal of self-confidence.

This is so characteristic of Bharata. His decision would be backed up by strong reason and Dharma. He would not accept anything just because it is forced on him – even if elders do so. What is anathema for him will not change a bit even if Sri Rama goads him to accept it. His reasons, justifications and arguments silence even his guru, Vasishtha.

In the general council, as we saw earlier, Vasishtha told Bharata to take up kingship, as there was none to protect the land. ‘This has to be done Bharata, as this is what people with clarity of thought and purpose would do in such circumstances’. Leadership is what any nation needs to steer it to greater heights and it was essential for Bharata to play that part, as he was qualified for that in every sense of the word.

Sugriva had to accept leadership in almost similar circumstances when he came back from the cave where Vali and Mayavi were fighting, in the belief that Vali must have died. He accepted it though he was not for it and readily gave it back to Vali when he came back. Only, Vali was not prepared to see the situation in perspective.

When such a decision was forced on Bharata, we see him censuring Vasishtha without a moment’s hesitation or fear. Valmiki’s Bharata speaks to Vasishtha thus. ‘I am surprised that a wise man and an old man like you should try to persuade me to take the kingdom which belongs to my brother, by the traditions of the Ikshvaku family. How can you ask me to take it? I won’t take it. I would go and offer it to him.’

Sastriyar observes, “Now for a young fellow like Bharata to censure the old man in the midst of an assembly takes a deal of courage, a deal of self-confidence. But he was except on this one subject, a very good man.”

Kamban’s Bharata is no exception. ‘ யான் மகுடம் சூடுதல் சான்றவர் உரைசெயத் தருமம் ஆதலால் ’, if scholars and wise men like you feel that it is apt for me to wear the crown, ‘ஈன்றவள் செய்கையில் இழுக்கு உண்டாகுமோ?'would my mother’s behaviour deserve a censure? If you say so, it would justify what Kaikeyi did. It would absolve her of her guilt.

‘I would go to the forest myself,’ declared Bharata. Sastriyar interprets it this way. “The fourteen years that he has to stay in the forest, I will stay instead of him.” The object seems to be this. “My mother shall not attain her purpose, she who is only a mother to me in name.”

“I will live in the forest.” That is how he would have his vengeance fall on that lady. “You wanted me to be king and him to be in the forest. To punish you most we shall reverse our parts. I will go to the forest and make you as miserable as possible.” That is his meaning.”

To stand by what one strongly believes needs a lot of courage. And we see Bharata subjected to the question of coveting the kingship from Rama and taunted time and again by Kausalya, by Guha and by Bharadwaja. Bharata emerges out pure and steadfast each time. He proves his innocence every time. He is unable to bear the agony of such a question from Bharadwaja. With Guha, it was a different experience however.

The meeting with Guha

Bharata wore his raiment made of tree-bark, as did Rama when he undertook his exile and was followed by his retinue to the forest, in the hope of recalling Rama. A very large battalion followed him, including the people of Ayodhya. Kamban gives a detailed description of the retinue that followed him. None in the crowd wore any jewels, nor was there any music playing. More important was that the white umbrella of the emperor – an insignia of authority – was not held aloft. Bharata displayed his determination not to accept the crown in every single one of his word and deed.

It was when they reached the grand river, Ganges, that Guha the chief of hunters, who owned hundreds of large boats to ferry across the river, saw Bharata from the other side of river. Seeing the dust raised by the movement of thousands of people he mistook Bharata.

Now, Guha is an interesting and innocent character. Rama was so moved by his devotion that he told him, ‘We were four brothers until now. We become five with you.’ He was accepted into the brotherhood of Rama. This hunter could not have asked for more. He did not in fact consider himself worthy of being called a brother of Sri Rama. He is so enthralled and enraptured by the gesture of Sri Rama that he prefers to refer to this in later verses as, ‘he called me his friend in all his magnanimity’. The simpleton could not think of being accepted as a brother of Rama, even if it was the very same Lord that told him so.

Guha was infuriated by the crowd that followed Bharata and in a trice he came to the conclusion that he was marching with his army to engage Rama in battle, to retain the kingdom forever with him. The grand poetic skills of Kamban come into full play. The verses are set in a rhythm that matches his fury, his fits of rage and the entire surrounding. The reader has to just read the verses aloud and he can see the hunter jumping like jack-in-the-box amidst his followers, and preparing them for a war with Bharata.

‘Shall they cross today the deep waters of the Ganga, and are we bowmen afraid of the army because it is strengthened by elephant divisions? And shall we treat it as an empty breath – the declaration of lasting friendship made by Rama with us? And will not the world mock at me saying that the wretched hunter did not at least give his life for the sake of his friend?’ ‘ உஞ்சு இவர் போய்விடின், "நாய்க்குகன்" என்று, எனை ஓதாரோ?’ Will the world not call me a dog, a cur, if I allow them to cross this Ganges?

Notice his statement about Sri Rama’s declaration of lasting friendship! He is not able to really believe, nay, accept that he could be a brother of Sri Rama. Though he was more than contented with describing it as ‘friendship’ and mentioned even that with awe, veneration and admiration, he did just what the other brother of Rama – Lakshmana – did. Suspecting Bharata of bad intentions! But that makes Guha all the more loveable.

Touching the feet of Guha…

It is difficult to imagine the mental state of Bharata, who is being looked at with askance by each and everyone that he meets. He is the object of suspicion everywhere. He has to prove his intentions again and again with severe oaths.

Of course, Guha spared him of the trouble, though he had at first suspected his motives, like Lakshmana. He was however, quick to recognise the fact that Bharata was not in his royal attire, but was only wearing the tree-bark, as did Sri Rama. Guha looked at Bharata as if to study every little aspect of his appearance. ‘ வற்கலையின் உடையானை   ’ He was clad in tree-bark. ‘ மாசு அடைந்த மெய்யானை ’ His body was dirty and not washed. ‘ நற் கலை இல் மதி என்ன நகை இழந்த முகத்தானை ’ His countenance was without a smile like the lustreless moon. ‘ கல் கனியக் கனிகின்ற துய ரானைக் கண்ணுற்றான் ’ on perceiving whose anguished looks even stones would melt. And, the banded bow slipped off from his hands (வில் கையினின்று இடை வீழ) He trembled and sobbed ( விம்முற்று நின்று ஒழிந்தான் ).

‘I should have realised this earlier,’ Guha cursed himself. ‘ நம்பியும் என் நாயகனை ஒக்கின்றான் ’ He looks so much like Rama and the other one that stands by his side resembles Lakshmana. He wears the hermit’s weeds. It appears that there is no end to the anguish that his heart suffers. He joins his hands in worship and looks reverently towards south, where Rama has gone in exile. And, finally his innocent – call it illiterate if you wish – but intuitive mind passes the verdict. ‘ எம்பெருமான் பின் பிறந்தார் இழைப்பரோ பிழைப்பு? ’ Will ever a brother of Rama swerve from the path of righteousness.

Then there comes a verse, which remains a point for heated discussion among scholars. It says that Guha paid his respect to Bharata and Bharata fell at the feet of Guha in reverence. Some are not able to reconcile to the fact that Bharata should fall at the feet of Guha who is not in any way equal to him, leave alone be superior, to be worthy of being prostrated at. More over, Bharata represents the Lord himself, whereas Guha is of a low origin, is their argument.

But the verse is very clear. ‘ வந்து எதிரே தொழுதானை வணங்கினான் ’ Guha paid obeisance to Bharata who was coming from the opposite direction with joined hands (in worshipful reverence for Sri Rama as we saw above). ‘ மலர் இருந்த அந்தணனும் தனை வணங்கும் அவனும், அவன் அடிவீழ்ந்தான் ’ He who was worshipped even by the Creator, Brahma, fell at his feet. The word ‘avanum’ can be interpreted to mean ‘even he’ or ‘also he.’ But both the interpretations show very clearly that Bharata fell at the feet of Guha.

It is strange that people forget that it was this very same Guha who is supposed to be of a low origin, was accepted into brotherhood by Sri Rama himself. ‘anbu uLa ini naam Or ivargal uLar aanOm’ We who are bound by love become five, with you. There need not be any hesitation in accepting the fact that the Poet wants us to understand that Bharata fell at the feet of Guha. For, if he could be accepted as a brother of Sri Rama, he sure was worthy of being respected by Bharata.

'The Emperor' and 'my father'

The verse we are discussing should be read in the context of what Bharata said just five verses earlier. It was in answer to the verse of introduction that Sumantara uttered to Bharata (from a distance) informing him that Sri Rama had great affection for Guha. '  உங்கள் குலத் தனி நாதற்கு உயிர்த்தோழன் ' He is a great friend of Sri Rama, so close to him as his very soul and Bharata answered him  ’ மன் முன்னே தழீஇக் கொண்ட மனக்கு இனிய துணைவனேல் ‘' 'If he were a friend with whom Rama's mind is pleased,  ' என் முன்னே அவற் காண்பென் யானே சென்று ' I will go and meet him myself before he comes here to meet me.

Moreover, one has to pay attention to the words that the Poet uses to describe their actions. When he speaks of what Guha did, he says ' வணங்கினான் '. The word may be interpreted to mean 'he fell at the feet of Bharata' or 'he paid his respect with joined hands.' If one remembers that Guha was much older than Bharata - or Sri Rama for that matter, considering the fact that Rama was only one day elder to Bharata - it will not be difficult to accept the second interpretation. But when the Poet speaks of what Bharata did, he does not leave anything for the pundit to intervene and interpret. He very explicitly says,   ‘மலர் இருந்த அந்தணனும் தனை வணங்கும் அவனும் அவன் அடிவீழ்ந்தான் ‘ he who was fit to be worshipped by Brahma, fell at his feet.

It is therefore, simple, plain and obvious that Bharata fell at the feet of Guha. It was in the nature of Bharata. It was sufficient for him that if somebody had won the affection of Rama and that person was worthy of his respect. And that verse is intended to bring out the love and respect that Bharata had for Rama, besides his magnanimity. Indeed, it was a pity that none told Bharata that Guha was accepted into the family - brotherhood - by Sri Rama. You don't know how he would have reacted if he were informed of the fact!

'What brings you here?' (  எய்தியது என்னை? ) enquired Guha. At last, for once, Bharata had an understanding heart before him. '  முழுது உலகு அளித்த தந்தை ' 'my father who ruled the world without any flaw, ' முந்தையோர் முறையினின் றும் வழுவினன் ' for once set at naught the traditions of our ancient line. His feelings were mixed when he thought of Dasaratha. Pride and pain. 'My father swerved from the path of rectitude,' he wanted to say. But he could not do so. In fact, he was fully ware that his father had no choice before him. Even then he is not able to reconcile to the fact that he should have sent Rama on exile. Therefore, he starts with words of praise. 'My father, (it has to be observed that very rarely Bharata refers to Dasaratha as 'my father' and he had in almost all the earlier instances referred to him as 'the Emperor') had never moved away from Dharma. It was only once he did so and he died immediately thereafter.'

Then what brings him here? ' அதனை நீக்க மன்னனைக் கொணர்வான்  என்றான் ' I have come here to correct what he (my father) did, by calling the King (Rama) back home. Now the reader understands why Bharata referred to Dasaratha as his father. As far as Bharata was concerned, it was Sri Rama who was the emperor now. The late emperor who had swerved from the path of Dharma was no fit to be called an emperor and therefore, he is referred to as 'my father.' Though he could not be called an emperor from a dispassionate standpoint, he still could be called 'my father.' Why? Let's see.

‘The Emperor’ and ‘my father’ II

If the reader would recall, we were discussing the verse by which Bharata explained to Guha the purpose of his visit to the forest. While doing so, Bharata who was in the habit of referring to Dasaratha as ‘the Emperor’ referred to him as ‘my father.’ There seems to be a peculiar reason for his saying so, apart from what we stated yesterday.

Dasaratha, as we saw had precluded Bharata from performing his funeral rites, and disowned both Kaikeyi and Bharata as his wife and son respectively. At the time of cremation Vasitshta informed Bharata about the words of Dasaratha. ‘Who else other than I in our lineage could have had such a windfall? I am declined the duty and right of a son to his father.‘பிரத பூசனைக்கு உரிய பேறு இலேன் ’ I don’t have the right to light the funeral pyre of my father and pay my homage to him and my ancestors. ‘ அரசு செய்யவோ ஆவது ஆயினேன்! ’ And I was thought fit to rule the vast kingdom of my father and ancestors. Tradition has it that one who inherits the right of ancestral property passes only to the one who performs his duties to his ancestors as specified in the sacred books.

The situation is peculiar here. Bharata has been given the kingdom by his scheming mother though he was not for it. And because of the same act of his mother, he lost the rights of a son, for no fault of his. Bharata’s heart was bleeding and at least in the innermost recesses he should have felt that he should have been given an opportunity to be heard before such a cruel punishment was pronounced on him. His heart was lacerated and bleeding and was lamenting inwardly, ‘What did I do to deserve this?’ Though he did not mention it explicitly, his words on various occasions confirm it.

When he met Kausalya, he started with the pleading, ‘Mother! Have you not stopped him (Rama) from going to the forest? ‘பிடித்திலிர் போலும் நீர் ’ You have done a great mistake. ‘ பிழைத்திரால் ’ So saying, he fell at her feet and rolled on the ground out of anguish. This was an accusation. But it was not direct. He could not say so, for he knew very well that Kausalya would have tried to stop Rama and that Rama would have been firm on his decision. But nonetheless, the words slip from his mouth, indicating the gash that his heart had suffered and exhibiting the need to find a source that could at least partake in this pain.

It was not his intention to hold somebody else responsible for this situation. Self-reproach and self-condemnation soon took over him and these became his normal state of mind. It was too much for him – as could be for any son bound by filial affection and tender feelings towards his parents – to have been prevented from performing the funeral rites, and to have been told in the presence of a large number of people that Dasaratha disowned him. That is probably why we hear him mentioning ‘thanthai’ (the sentence is framed in such a manner that the word ‘my’ is implicit. Of course, it can also be interpreted to mean ‘our father.’) That would have applied a soothing lotion on his heart.

Then, if he called Dasaratha ‘my father’ he should have referred to Rama as ‘aNNan.’ Instead, he says, mannanaik koNarvaan. He could have said aNNanaik koNarvaan. That does not in any way affect the golden rules of prosody!

The King and the Brother – Annan and Mannan

As we observe, if referring Dasaratha as 'father' consoled the troubled heart of Bharata, it would have been natural by the very same standards that he should have told annanaik konarvaan when he gave the reason for his coming to the forest - to take Rama back. Instead, we heard Bharata saying mannanaik konarvaan to Guha. To take the King back to Ayodhya. The word certainly was not employed to suit the convenience of prosody. For, the words annanai or mannanaik do not make any difference as far as rules of versification are concerned. They make perfect substitutes. Then, there must be a purpose in the use of the word 'mannanai'. The poet, who is an extremely talented dramatist, has a reason that he wants us to see, by so carefully choosing his words.

That is where we see the incisive mind of Bharata coming into play. It is not impossible that he had read what was running in the mind of Guha, especially when he was standing on the other bank of Ganges when Guha was making preparations for a war. And he had also read the change that had come over the mind of Guha. Guha has not asked a single word as did Kausalya or Bharadwaja for that matter, who would - in a short while from now - ask him why he came to the forest, while he should have been ruling the land that came to him without any effort of his.

Bharata saw the mind of Guha and wanted to reassure him. He conveys what is in his (Bharata's) mind to Guha. 'Do not think that I have taken the crown from my brother. I am not for it. I do not consider myself the king. As far as I am concerned it is Sri Rama who is the King. Only the King is in forest. I have come here to take the King back to the throne, for him to rule from there.'

That was what Guha needed. He was convinced even before that Bharata could not have come for engaging Rama in a battle, as he misconstrued earlier. He was doubly happy now and sad that he suspected this noble soul. ' என் புகழ்கின்றது, ஏழை எயினனேன்? ' How am I to praise you, me the humble hunter.' You have outshone the fame of all your ancestors'  'இரவி என்பான் தன் புகழ்க் கற்றை, மற்றை ஒளிகளைத் தவிர்க்குமாபோல், ' as the Sun outshines the stars and makes them invisible.

Pardon me for the digression; but it is worth mentioning it. Kamban wrote these lines at least a thousand years before. It was a time when people were under the impression that the sun rises in the morning and goes away in the evening while the stars come up in the evening, to vanish in the morning. It is extraordinary that Kamban was aware of he fact that the stars are still in the sky even when the sun rises and it is the comparatively powerful rays of the sun that screens them off and that the stars do not disappear from the sky in the morning. Compare this idea with any other piece of his time and the difference can be seen.

Hari Krishnan