Of affection and defection

Now that he was convinced about the intentions of Bharata, the same Guha who with an adamantine affection for Sri Rama declared a war against Bharata and challenged – ‘Shall they cross today the deep waters of Ganges and are we bowmen afraid of the army because it is strengthened by elephants?’ – agreed to take Bharata to the other bank of the river. When they walked on, Bharata’s heart that was always set on Sri Rama wanted to know from Guha, where he slept when he was with Guha. Guha pointed to the bed of grass on the stony floor. That intensified Bharata’s anguish. His tears drenched the earth.

‘iyandrathu en poruttinaal iv idar unakku endra pozdhum’ (even after knowing that) you suffered exile on my account ‘ayindranai kizangum kaayum amudhu ena’ (even after learning that) you ate roots and berries as ambrosia ‘pullil thuyindranai’ (and that) you slept on grass, ‘aavi thurandhilEn’ I have not given up my by breath. I continue to live. The crudities that you were subjected to were on my account. I was at the root of your sufferings and yet I breathe. That shows how hardhearted I am. At this rate, would I even wear the crown! (magudam soodum selvamum koLvEn yaanE.’)

The agony that Bharata was passing through, his purity of heart and the guilt feelings that shrouded him show themselves through every other step he takes. With brotherly affection he enquired where Lakshmana passed the night. Guha replied, ‘When the dark-hued handsome Rama and his consort slept, ‘villai oondriya kaiyOdum veiydhu uyirppOdum’ with his bow in hand and with many a sigh and tear ‘kangul ellai kaaNbu aLavum nindran’ he stood on guard the whole night. ‘imaippilan nayanam’ He didn’t even wink – where is the question of his sleeping?

Need I mention that Bharata’s heart found him guilty once again? ‘Among the brothers of Sri Rama ‘yaan endrum mudivu ilaadha thunbathuku Edhu aanEn’ I became the cause of his endless miseries. ‘avan adhu thudaikka ninndran’ He (Lakshmana) stood by his side to alleviate them; to remedy them. ‘azagidhu en adimai’ O! The service that I have done to Rama is grand indeed!

Well, Bharata was praising the way Lakshmana was serving Rama and was self-reproachful about himself. But Lakshmana on the other hand was not ready to trust Bharata. That is the irony of life. The epic shows us one more instance of how even good intentions are to be proved threadbare. As Sri VVS Aiyar observes, “It is the plan of the poet to show off the pure gold of Bharata’s character by melting it again and again in the fire of unjust suspicion and calumny. So here also Kamban exposes Bharata to unjust charges of Lakshmana.”

It was so typical of Lakshmana. The reader will remember our observation in earlier instances. Lakshmana’s entire life was devoted to the service of Rama. He was always alert and ready to guard Rama against the least little danger. In his intense love for Rama, Lakshmana is too ready to suspect anyone and anything of causing harm to the interests of Sri Rama.

Love is not blind; it has a different eye!

Lakshmana saw from a distance the dust that was raised by the movement of almost the entire population of Ayodhya. He saw Bharata at the head of the procession. He immediately jumped to the conclusion that Bharata was coming with hostile designs against Rama. He rushed to the cottage, put his armour on, took his bow and quiver and got himself ready to take on Bharata and his ‘army’.

He made terrible oaths, as did Guha. At least Guha was wise enough to see the appearance of Bharata and read his intentions from the anguish that was showing on his face. For Lakshmana nothing was a proof for good intentions. If it was someone connected with Kaikeyi, it should represent evil tidings. In his profound love for Rama he considered that he could not afford a moment’s delay. He should be ready for any contingency – even if it were the shadow of a non-existing but seeming contingency. He was up in arms against Bharata.

He ran to Rama and told him, ‘irumayum izandha ap Bharatan Endhu thOL parumayum’ (you are going to see) that Bharata who has become an outcaste of this world as well as that of the world yonder and his strength. ‘annavan padaitha sEnayin perumayum’ the vastness of his army ‘nin oru pinbu vandha en orumayum’ and the matchless prowess of (me) your younger brother. I am going to ruin the entire army. I am going to make the heavens bend with the burden of quick-rushing immigrants from this army, who would reach veera-swarga. Bharata is now the Sovereign of the Earth by the command of the tyrant king, who was thereto induced by his favourite queen. ‘indru en Evalaal aru naragu aaLvadhu kaaNdi’ You will see him ruling the hell at my behest.

We have had occasion to mention earlier that Lakshmana fiercely guarded Rama. As Sri VVS Aiyar would put it, “Now this intense love for Rama makes Lakshmana regard as his own mortal enemies all who have injured Rama. He never stops to inquire whether they have actually injured him. It is sufficient if he believes that they have injured, or even suspects them to have injured Rama. This passion of hatred clouds his mind in all that concerns Kaikeyi and those connected with her.”

In the words of Right Hon’ble Srinivasa Sastriyar, ‘Lakshmana, so single-minded was he in guarding the interests of his brother, so like a faithful dog, he can only suspect everybody. What made him suspect is not his interest, is not any small idea, but he desire to protect what he conceived were the imperilled interests of Sri Rama. When we think of the high motive actuating him, we see how though it was suspicion, it was not an unworthy suspicion. It was not a suspicion, which we should put in the category of wickedness or shameful misbehaviour.’

But Rama knew his Bharata. He was convinced that Bharata could not have such evil designs. He did not have an iota of doubt about the purity of Bharata’s intentions. At last there was someone who understood Bharata, to whom Bharata had not to prove himself. But was that in any way helpful to the purpose that Bharata had in mind?

Not all brothers are like Bharata

‘Lakshmana my dear child!’ said Rama. ‘ulagam Or Ezum Ezum nee kalakkuven enbadhu karudhinaal adhu vilakkuvadhu aridhu’ If you set your mind on churning all the fourteen worlds, who can stop you? I know your prowess. I know how skilled an archer are you. ‘pulakku urithu oru poruL pugalak kEttiyaal’ But there is something that wisdom demands us to see. Listen to me.

‘If you think for a while, you will realise that there is not a single one of our ancestors in our rich lineage who have swerved from the path of Dharma. It is therefore not natural to think that Bharata would move away from that path. If at all he is coming here it is ‘envayin pirandha kaadhalaal varum’ because of the love he has for me. And ‘maNNai envayin tharum’ he would return the kingdom to me. Instead if you think he would ‘thaanayaal porum’ fight with me, it is not part of wisdom Lakshmana.

Even as Rama was pacifying Lakshmana, Bharata ferried across the Ganges by Guha approached them with hands joined over his head. Rama pointed out the tearful eyes of Bharata, the tree-bark attire he was clad in and remarked ironically to Lakshmana. ‘aarppu uru vari silai iya’ My child of the twanging bow! ‘thErp perum thaanaiyaal’ Bharatan seeriy’ pOrp perung kOlathaip porundha nOkku’ Behold the panoply of war in which the angry Bharata is coming to attack us!

But Lakshmana had gained his senses now. He was pale of face. His tongue that reviled Bharata was dumb. His wrath was fled and his eyes inundated the ground with tears. His great bow dropped from his hands and he stood in amazement and he was ashamed of himself.

Rama’s assessment of Bharata was precise. His pride for him comes out on another occasion too. It was when Sugriva challenged Vali for a single combat and were wrestling with each other with war-shouts. Rama and Lakshmana were watching this from behind clumps of trees. Lakshmana was distressed that brothers should fight. He could not stand the very thought. At the same time, another thought passed his mind. If Sugriva is bent upon killing his brother for the sake of kingdom, is he really trustworthy? He told Rama –

“They say
It is unwise to put our faith in those
That are unnatural; when he can harden
His heart against a brother and fall on him
As on a foe, what can his loyalty
Be worth to strangers, brother?”

                                    (Translated by V V S Aiyar)

Rama smiled for a while. He said, ‘Can we expect ideal morals among these foolish apes? And then my child, is it possible to expect all brothers to be like Bharata?’

These words uttered to Lakshmana speak very highly of Bharata. Bharata comes foremost in the list of loyal brothers. Imagine! Rama says these words to Lakshmana, who left the palace on his own volition, left his wife, took delight in the delight of Rama and could not bear any injustice done to him, who was Rama’s forte during the most depressing moments that he passed through! Can any single brother that we know stand such a praise of another brother, when such praise seems to ignore what this brother did! Yet, Lakshmana did not say anything. He agreed with the view of Rama. And that, we should say, is a trait that needs to be seen in depth, when we study Lakshmana.

Property of impropriety

Rama then learns about the end of Dasaratha, from Bharata. Consoled by Vasishtha he performs the rites. It was not until the next day that Rama opened the subject. On the following day, he so lovingly - 'parindhu koorinaan' says the poet - asked Bharata the reason why he was in the hermit's garb while it was his duty to wear the crown, as ordained by Dasaratha.

It makes a lot of difference when Rama uttered a word as compared to how others framed their question. Others just flung the question at Bharata. Rama puts it very mildly, without the least trace of the tone of finding fault. When others looked at him with an eye of distrust, Rama looked at him with trust. Rama softened the effect of his words with his tone that was mellifluous and that showed a genuine concern and care.

'varadhan thunjinaan' Our father died. 'vaiyam aanaiyaal saradham ninnadhe'. The world belongs to you, by his order, forever. Observe the word 'saradham' for sure, forever. It was a term of fourteen years that Rama was supposed to be exiled. But Rama prefers to call it 'forever.' It was his way of assessing people and verifying his own assessment. His people skills are immaculate and unsurpassed. Even if he knows a thing for certain, he would not always go by his judgement unless it is verified. No. It was not a cunning way to elicit information. He was playing the dual role of a brother and an administrator who has vacated his office in favour of another. It is the responsibility of any administrator to find out real intentions before coming to conclusions. Valmiki's Rama shows this trait once again in the Book of War when he sends Hanuman as his emissary to Bharata. This portion of course is omitted by Kamban. We will discuss this point later. As for the word 'saradham' we will see it changing to fourteen years, presently, as the scene develops.

He asked him finally. 'viradha vedam nee en kol venduvaan, Bharata, kooru' 'Why then should you prefer to lead an ascetic's life as it appears from the tree-bark that you are wearing? You should have been ruling the world by now as you were ordered.' Bharata could not bear even these words. He stood up immediately, his body shuddering and shivering, his hands joined over his head in reverence and he looked at the face of Rama without a word, for a long time.

At last he mustered up strength to tell Sri Rama. 'Who is there for righteousness, but for you? You won't move away from the path of Dharma. Would you do so now? I was born of a mother who sent you on exile and killed our father with two merciless boons that she sought from him. I am born from her sinful womb, she who was responsible for breaking the hearts of all and how I am supposed to lead the life of a hermit? 'yaavan aagi ip pazhi nindru eruven? How am I going to wash my sin? How will I ever be absolved of the guilt that shrouds me?

Property of Impropriety II

‘The kingdom was not given to me in accordance with Dharma. As the eldest son, it is yours. It is you who should adorn the throne, as per the tradition of our ancestors. If you can give up what is your rightful due and remain in the forest on the pretext of Dharma, how do you expect me to give up Dharma and assume kingship? Would it not tantamount to my killing Dharma with my sword and eating it too? (‘vaaLin kondru aram thindraan ena arasu adhu aalvenO?)

As we mentioned earlier, Bharata was just one day younger to Sri Rama. But that doesn’t matter to him. From his point of view, he was younger and he was in no way eligible for the crown.

We see here a brother who is too ready to give up what is his due and another who is not able to take it for the sake of Dharma. Our other epic Mahabharata gives us a diametrically opposite picture as we saw in our discussions earlier.

The Pandavas were deprived of their kingdom in a game of dice and walked back from Hastinapur. When Dhrdhrashtra heard of their appearance when they did so, especially that of Dhraupati who walked the streets of Hastinapur with her hair dishevelled and unkempt and a finger pointing to the condition of her hair as if to forewarn the women of Hastinapur of the disaster that was in store for them, he was frightened. So they were called back once again for a game of dice.

Dhuriyodhana so cleverly framed the stake. Indraprasta would be returned to them if they won the game. Otherwise, they will have to live for twelve years in the forest and one more year in exile, when they should not be seen or found by anyone. If they were identified during this time, they should undergo an exile of similar terms. He very shrewdly did not mention that Indraprasta would be returned to them if they successfully complete the exile as prescribed.

When they came back from the exile and asked for their property, he quoted this point among others, and said that he did not promise to return the land to them. The stake did not include that condition. And think of it, even Balarama, the elder brother of Sri Krishna supported this view!

Our two epics show us the ways of the world. One presents an ideal situation and the other presents the crude reality that surrounds us. But both the epics have a common purpose, and the purpose needs no reiteration.

Here is a brother in the Ramayana who readily and gladly gives up his throne without a word of protest, when his stepmother tells him that his father wanted him to give it up in favour of his younger brother saying, ‘en pinnavan petra selvam adiyanEn petradhandrO’ ‘If my brother wears the crown, it is like my wearing it’. And the brother, though it came of its own volition, refuses to touch it on moral grounds.

It is your kingdom in all wisdom

‘Did you consider that I am your foe?’ asks Bharata. ‘vagai il vanjanaai arasu vavva’ To arrogate the crown from you like a cruel conspirator ‘yaan pagaivanE kolaam’ am I your foe ‘iRavu paarkindrEn’ waiting for an opportune moment.

‘Please return to Ayodhya and nullify the wrongs that were done to you by your father (Bharata specifically mentions ‘undhai theemayum’ your father’s wrong doing) and by mother, the mother of all evils (‘theevinaith thaai’) and adorn the throne.’

The reader may remember our mentioning the use of the word forever, when the term Rama was supposed to serve in forest was limited to fourteen years and the quality of Rama, of verifying his own assessments before coming to any conclusion. And the Poet confirms it. When Bharata finished his request, Rama thought – ‘kotra vaasagath thuNivu uNarandha pin’ After he listened to him and understood the import of what he said, ‘ittradhO ivan manam endru eNNuvaan.’ Oh! And that is how his mind is! He thinks in this manner!

I wish to stress here that Rama did not suspect Bharata. As we saw earlier, when he admonished Lakshmana, he gave clear indication of the fact that he had already read the intention of Bharata. But he is exercising his abundant precaution to ascertain Bharata’s views, to even out any remote possibility of a pitfall. The human mind has a complex way of functioning and it is not that easy to find out what is lying in which recess, cleft or crevice of its impregnable and baffling number of innermost chambers. There are certain things, which are to be known and understood clearly and without doubt before venturing into the next step. And it does not stop with that. It has to be watched, known and understood when the other step needs to be taken. Rama took this step also – in Valmiki’s version. Any administrator should have to do this and Rama was playing his role. It would not mean that he suspected Bharata. As we said, he was playing his role. He was doing justice to his role.

And Rama had his reasons for staying in the forest. He laid a clear definition of the persons whose words should be regarded as law. ‘paravau kELviyum pazudhil gnaanamum’ (One who has) wide knowledge and flawless wisdom ‘viravu seelamum vinayin mEnmayum’ character of the highest order and (one whose) actions are guided by the best principles. And if you weigh them with deeper perception (sindhai thErvurath theriya nOkkinaal’) none else would more fulfil these qualities than one’s parents. (thandhai thaayar endru ivargaL thaam’)

‘My child! I undertook this exile as my Dharma, at the behest of our father and as conveyed to me by mother. It will not be proper for me to give it up because you are asking me to assume power, as a boon.’ It is another aspect in Sri Rama’s qualities. He never uttered a word of disrespect whenever he referred to Kaikeyi. She was always the loving mother for him. One is simply stupefied at the kind of maturity, clarity and balance that he possessed.

‘The kingdom was given to you by our parents. It is proper for you to assume power and rule. Not only that. It is your duty to do so.’

Faith will move mountains

‘Moreover,’ continued Rama. ‘It was by a boon that mother got this kingdom for you. It was a promise made by our father that could not be broken. I came to the forest so that our father does not become a liar. And it is not proper for you to ask for a boon from me to come back to Ayodhya. If I come back, I make our father a liar and would send him to the hell. Do you think that I can enjoy all the wealth and power when our father would have to lie in hell by my act?’

Bharata did not give up. His argumentative skills surfaced. As we observed earlier, though Lakshmana and Bharata were equally devoted to Rama, Lakshmana was a self-effacing person. He did not speak a word against Sri Rama’s injunction, whatever were his personal feelings. In fact, did he have a personal feeling is a question that perplexes many a scholar. Bharata was of a stronger mould. Rt. Hon’ble Srinivasa Sastriyar observes –

“…Bharata stands on a pedestal of his own. Reading over his speeches and noting the way in which he behaved one might think that he had a great deal of persistence and strength of will. Of these we have had already some proof in the way in which he matched them or tried to match them against his own brother’s. It was only his elder brother, Rama, who could surpass him in resolution, in determined pursuit of the highest. Only to him had Bharata to yield a little. Otherwise he would have held his ground firmly against anybody else as we see. His utterances are all strong, decided and unequivocal. There is no hesitation about them, nothing of the tentative, nothing of the dim, none at all…he does not seem to have been afraid of anybody unless it was Sri Rama himself. And why should he be afraid of anybody? We might even describe him as an untamed youth.”

‘OK. Agreed. The kingdom is mine,’ Bharata said. ‘And now I am giving it to you, who does not have an equal in all the three worlds.’ ‘ennadhu aagil yaan indru thandhanen’ If the kingdom is, as you say, mine, I am giving it to you. ‘manna pOndhu nee magudam soodu’ O King! Please go with me and accept the crown. When the entire world is asking you to do a thing, you are doing what you think is right (‘nee unakku uruga seiydhiyO’.) Bharata’s argument is stronger. Put in the mildest form. You can’t continue to stick to your opinion when the entire world thinks otherwise. When all of us want you to return and take the throne.

Now we see Sri Rama changing his earlier stance. You will remember that he told Bharata that he should have been ruling the world for it belongs to him ‘forever’. He now says, ‘You are doing so (giving the kingdom back to me) out of your love. But it will not be proper for me to accept it. ‘naan isaindha aaNdu elaam inrodu ErumO’ I have accepted to go on exile for fourteen years. Have those fourteen years come to an end now?

Take your crown, now!

‘Truth has no alternative course,’ continued Sri Rama. ‘I will carry out the order of my father and live in the forest for fourteen years. ‘andha naaL elaam aaL en aaNaiyaal’ And you rule the kingdom all those fourteen years, by my order.’

‘Alright. I will come back and take the kingdom from you after fourteen years. But you rule it during that time, by my order.’ The word ‘order’ signifies that Rama has accepted the kingship, though it is deferred for now, which he earlier did not. That Rama could be changed from his original stand was itself a success for Bharata. It was his love for Rama, love for Dharma, love for principles, humility and steadfastness in his pursuit that made this mountain, Sri Rama, budge an inch!

Vasishtha saw this change and thought a little more persuasion would make him relent. He decided to base his argument on what Rama put forth – the words of one’s parents must be regarded as law and obeyed without a second thought. ‘A teacher,’ he said ‘who educates and trains a person and prepares him for both this world and the next is to be regarded as a higher and better guide. Therefore, listen to what your teacher says. ‘andru enaadhu indru enadhu aanai aiya’ not on a later day, but today, by my order Sire, ‘nandru pOndhu aLi unakku uriya naadu’ go with us for good and govern the country as is your right and duty. His use of the word ‘order’ was obviously inspired by Rama’s usage of it, in his address to Bharata. If Bharata should respect your order because you are elder to him, respect my order because I am elder to you and I am your teacher as well!

But Rama’s decisions are clear, considered and needed no amendments or bolstering up from others to move away from them. He joined his palms respectfully and pleaded, ‘Then please tell me sir, is it right for me to give up what I have accepted and not honour my own words? I have accepted the order of my parents and am carrying out what they told me. You are now ordering me against it. If I accept what you tell me, I would violate the word of my parents and would make my father a liar. Please guide me as to what I should do. (‘en ini sei vagai urai sei eengu’). That rendered the old teacher speechless. He had no answer to it.

And then Bharata took up another stance. ‘aaLbavar aaLga naadu.’ Let whoever wishes to rule the country do so. I will not leave your side. I will stay with you in the forest. I will also not return to Ayodhya. This is for certain.’ Bharata is not prepared to relent. He is as firm in his resolve as is Sri Rama. That is a quality of Bharata that shows through and shines throughout the epic. With his utterance of this oath, the story stutters for a while. Even the poet is baffled by his stoicism. It appears as though he is not able to resolve this crisis. Neither Rama nor Bharata relent. But he has to move the story ! He has to take it to its ultimate end of killing Ravana! He now summons the help of celestials!

Hari Krishnan