 Rama – Dasaratha and Rama
For his good
The words of Dasaratha are a bit toned down in Kamban. What he speaks is limited to a four-line verse. It does not say much more than,
‘padayUtram ilan,’ Rama is yet to be trained (fully) in the use of weapons,
‘siRiyan,’ and is very young. By the next line, the emperor says that he would undertake that responsibility,
‘peru vELvikku ezuga,’ he virtually gets up. One can visualise the king walking towards the sage in preparation for accompanying him when he says, ‘Come on let us go.’ The arguments for and against sending Rama along with Viswamitra are a bit vivid and run a
sarga long in Valmiki.
Though Valmiki’s Dasaratha states explicitly his inability to send Rama (which Kamban has preferred not to mention) he does say that he would come in person, himself. “Fully guarded (by me), the pursuit of the aforesaid observance (by you) will be rid of (all) obstacles; (for) I shall go thither (in person). You should not (therefore) take away Rama. A child (yet) and untrained (in the science of warfare), he cannot estimate the strength or weakness of the enemy. He is neither equipped with the strength of missiles (and other weapons) nor skilled in warfare.”
Dasaratha then understands that these two demons are related to Ravana, which only serves to intensify his concerns. At the end of the conversation, we find Dasaratha once again saying, “I shall (personally) proceed with hosts of my relations to give battle to either of the two. Otherwise, with my relations, I shall crave your indulgence (for my inability to comply with your behest.” (Ibid, Sloka 27) ‘Let me come personally; or else, kindly excuse me. I beg your pardon. I cannot part with Rama. He is too young.’
That the tone of Dasaratha’s response is a bit blunt cannot be denied. Nonetheless, the offer to stand guard himself, along with other seniors in his army, is still there. Established skills, superior experience and unmatched numbers. The sage could not have asked for more, if his intention was limited to seeking assistance from the emperor just to guard his Yaga from the demons. Obviously, it was not. And here again, we witness a Viswamitra who display an anger that is quite disproportionate to the response that he received.
There is a reason behind my underlining this aspect specifically, from both the poets. This attitude of Viswamitra, his spit-fire temperament, his seeming impatience and spontaneous and elaborate exhibition of his anger needs to be compared when he moves with Rama. When Rama hesitates a moment longer. Take a note of how Viswamitra displays his rage for the present. We will compare as the events take shape.
As we observed, Vasistha must have read the mind of Viswamitra. He understood the purpose behind Viswamitra’s insistence on Rama, rather than being followed and guarded by Dasaratha and his forces.
‘ayya,’ he intervened and affirmed
‘nin magarkku aLavu il vinjai vandhu eydhu kaalam indru edhirndhadhu’. The time is propitious for your son to attain immeasurable skills; endless glory.
‘You should take into account, who is asking for Rama,’ Vasistha seems to imply. Don’t you know that he was a king? Don’t you know that he can assay the ability of Rama, much better than you? Don’t you realise that if in your opinion your son needs to learn something more, it cannot be from anyone else, other than this Viswamitra himself?’ “Of such (extraordinary) might,” he draws the attention of Dasaratha to the glory of Viswamitra, “is the highly renowned and exceptionally glorious Viswamitra. You ought not (therefore) to entertain any doubt about sending Sri Rama (with him), O king! Though capable of punishing the Rakshasas himself it is for the sake of doing good to your son (Sri Rama) that sage Viswamitra (son of Gadhi) has sought you and solicited him as a loan.” (Ibid, Sloka 20 and 21)
The training, the weapons and missiles and the mantras that Rama would receive from the sage, and share with Lakshmana, would be referred to later by Hanuman to Sugriva, in order to infuse confidence in him, about Rama’s superiority over Vali. It would be mentioned by Vibishana, to warn an unheeding Ravana. And would be discussed in hushed voices in the counsels of Ravana, sending tremors down the spines of Rakshasas.
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