 Rama - The man and the avatar
An unusual boyhood
‘Lakshmana was always to be found in the company of Rama,’
Kamban begins, giving us a brief on the boyhood of the four. ‘And the two,’ he adds,
‘mai thavaz pozilgaLum vAviyum maruvi,’ wandered around hills and dales, pools and ponds, together. In the next verse he points to Satrughna who always followed Bharata and the two did not part
‘iradhamum ivuLiyum ivarinum,’ be it during a ride on the chariot or on the horse,
‘marai nUl urai thani pOdhilum,’ or be it the time for studies, the learning of Vedas,
‘enai aaL varadhanum iLayanum ena,’ he draws a tangent to Rama. ‘Like Lakshmana never leaving the side of my Lord,
Rama.’
The four would walk- I repeat walk - to the hermitage of their masters, and return to the palace, Rama and Lakshmana together and Bharata and Satrughna together. Kamban paints a quick and enthralling picture of Rama while returning from his studies. ‘On his way back,’ Kamban points, ‘Rama would stop every now and then and speak to every citizen that comes across.’
‘edhir varum avargaLai emai udai iRaivan,’ Our Lord, who rules us (our minds), would (approach) anyone who is to be seen coming on the way.
‘mudhir tharu karuNayil muga malar oLiraa,’ And with a face beaming because of the compassion, empathy that is brimming in, (he would pick up a conversation with them; enquire them of their welfare.)
‘edhu vinai?’ he would ask. ‘Of what profession are you? What are you doing?’
‘idar ilai?’ Is there any difficulty? Are you void of all troubles? (Can I do something for you, if at all there is distress of any kind?) Is there something that troubles you?
‘inidhu num manayum?’ Is your family doing well? Are you prosperous?
‘madhi tharum kumararum valiyar kol?’ And are your children healthy?
Who would not, tell me, what soul would not be moved to tears when the very son of the emperor, walking down the streets of the outskirts of the city - for that is where the study can go on, in the hermitage of the masters - approaching them of his own, and enquiring them of their welfare! It is something like being greeted by the President of your country, on the streets! What would it feel like to meet the ruler-to-be on the streets, who approaches you voluntarily, speaks to you gently, kindly, and gives an opportunity to be heard!
The people of Kosala were. They were moved to tears by this boy, who was not even sixteen at that time, coming to them and speaking to them with a face bubbling with compassion and empathy.
‘ahdhu ayaa,’ they would reply,
‘ninai emadhu arasu ena udayEm.’ ‘We have you as our king, our endeared sire!’ Rama was not even the Prince Regent there. The proposal for the installation ceremony is yet to take shape. There is a long, long way remaining, a good twelve years after the wedding. Viswamitra is yet to arrive at this point of time. And yet, the people identified their King in Rama, and Rama alone.
There is a reason behind my emphasising this. This forms an important counter for that question of
rajyasulkam of which Rama talks to Bharata, much later in the Ayodhya Kanda. A supposed promise of Dasaratha to the father of Kaikeyi, to enthrone the child born to her. And the reason behind Dasaratha’s desire to conduct the coronation ceremony of Rama when Bharata was away in Kekaya. A question which has to be discussed in its due context.
Rama was installed in the minds of the people as their king, long, long before even the proposal for naming him as the successor is proffered by Dasaratha in his court. That’s what the line
‘ninai emadhu arasu ena udayEm,’ emphasises. ‘We have you as our king.’
‘ihdhu oru poruL ala.’ How can we be troubled by anyone or anything! And even if that is so, that cannot be such a problem (that merits your attention).
‘emadhu uyirudan mahi thalm muzudhayum uruguvai, malarOn ugu pagal aLavu.’ We dedicate all our lives unto you. Take all the time that is left for every single one of us to live, put together, and live and rule over us until the last day of Brahma.
The question of
rajyasulkam is totally absent in Kamban. And even in Valmiki, where the story branches off to this - not so much important - point, there are several reasons which justify the installation of Rama on the throne, despite the existence of the supposed promise of Dasaratha. A point on which neither Kaikeyi, nor Mantharä insisted. Nor was it reminded by the king of Kekaya; or Yudhäjit, the brother of Kaikeyi, though Bharata lived in their palace for twelve years, until the death of
Dasaratha.
If Rama walked down the streets of Ayodhya - as otherwise he could not have spoken to the people, were he on the chariot - that not only brings out his nobility, but also the simplicity of the emperor, Dasaratha, who did not send his ‘most endeared son’ on a chariot. An emperor, whose picture has to be pieced together from various bits scattered all over the epic.
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