 Rama – Dasaratha and Rama
Fire fuelled by water
It is here that the most popular and oft-quoted sloka, referring to the age of Rama occurs.
unasodasavarso me ramo rajivalocanah
na yuddhayogyatam asya pasyami saha raksasaih
“My lotus-eyed Rama is less than sixteen years old (yet). I therefore do not perceive his capacity to contend with the Rakshasas.” (Valmiki Ramayana, Bala Kanda, Canto 20, Sloka 2)
The emperor is perfectly justified in his statement. As we mentioned earlier, despite everything, the ability of Rama was untested; unproved and unknown, though he had earned a good name and held all the promises of the finest of archers. But this is an onerous responsibility. Who would entrust this kind of a responsibility to untested hands? Have we not heard what Sita says of Hanuman, when she is spotted in the Asoka Vana? “Surely Sri Rama, who is difficult to overpower, would not send to my presence in particular, an untried hand without fully ascertaining the latter’s prowess.” (Ibid, Sundara Kanda, Canto 36, Sloka 11) ‘I know you must be matchless in prowess. For, Rama would not entrust this kind of a job in untested hands.’
It is, therefore, not surprising to find Dasaratha a bit hesitant and concerned about sending Rama along with Viswamitra. It is not a concern for his child alone, though the existence of such a concern cannot be denied. But, at the same time, one has to realise that the magnitude of the responsibility and the established record of the supposed protector did not – in the eyes of the emperor – match. He could not envision his ‘child’ standing guard against demons well-versed in the ways of battle, all alone and handling the situation, by himself.
If what he demanded did not sound like a very good idea, the reaction of the sage to the suggestion – a suggestion tendered with all respect and with a tinge of trepidation – is disproportionate. Totally and completely disproportionate.
‘nin siruvar naalvarinum, kariya semmal oruvanaitth thandhidu,’ asked Viswamitra. ‘Send that black-one, the black-handsome boy, of your four sons along with me.’ The ground slipped from under the feet of Dasaratha. In a voice choked and trembling, he put forward the suggestion hesitatingly,
‘gangai pudai Utrum sadayaanum, naanmuganum, purandharanum pugundhu seyyum idayUtrukku idayUraai yaan kaappEn.’ Whoever it may be that causes the interruption. Let him be the very Shiva himself, or Brahma or Indra. I would stand guard myself and protect the sacrificial fire. I will cause interruption to that interruption. May we go now, sir?’
The reaction of Viswamitra to this mildest suggestion proffered in the most polite language, and with ample logic behind it, crosses all understanding. Such wild and disproportionate reaction. He rose up instantly, his eyes reddened with anger and burning like coals, sending waves of terror all around, causing such fear in the minds of people that they would be witnessing the deluge, the end of the world, in a few moments.
‘kadaip puruvam netri mutrach chendrana,’ His eyebrows knotted in anger. ‘vandhadhu nagayum.’ He laughed in uncontrollable anger.
‘sivandhana kaN.’ His eyes were bloodshot and reddened.
How else can one perceive this reaction, excepting as a put on show! Fire is not born of water! Dasaratha did not mean disobedience and he did not say anything that befits this kind of extraordinary exhibition of anger. But that was the only way in which Dasaratha could be made to accede to what Viswamitra asked for. If the sage asked for Rama to be sent with him, he had his purpose. He had his part to play and prepare the ground for the player to get into the field; empower him for the ultimate role that he has to play; train him in
‘astras’ or divine weapons and missiles and a whole lot of other things, which would be a by-product of this supposed ‘protection’ of his Yaga. May be, the end-product is this training and the handing over of
astras, with the Yaga as the by-product! Who knows! Viswamitra knew what he was asking for and why he was doing so.
And, for once, the person whom he considered his rival, to equal whom he had performed penance of extra superhuman kind, saw eye-to-eye with him. Vasistha must have smiled within. He knew the reason. He knew the purpose. And he knew the reason behind this disproportionate display of anger. Viswamitra was trying to practically ‘wrench’ Rama from the hands of Dasaratha. Guarding his Yaga was not the sole purpose behind what the sage is trying to do. If that was so, his first choice should have been Dasaratha. There is something more to this. And, therefore, the Rajarishi turned Brahmarishi is enacting a drama to freeze Dasaratha’s mind from thinking; to stand in awe and in shock and to obey him without a word.
The process has to begin. And the
‘rahasya’ or the secret of the avatar need not be divulged to the emperor now.
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