 Rama – Dasaratha and Rama
The theory and the practice
The hesitation that Rama displayed for a moment gives us one more important clue. Look at this moment from the angle of Rama the man; and not the avatar. As we mentioned in the beginning, we would have to do this almost throughout our endeavour as this is the basis of what we are attempting. And that is what great stalwarts have emphasised too. T. R. Venkatarama Sastri, in his foreword to the ‘Lectures on the Ramayana’ by Rt. Hon’ble Srinivasa Sastriyar, points this out beautifully. “While Rama’s divine nature is to all devout Hindus an unquestionable fact, the chastening effect of the Epic on the minds of men comes out of the study of it as the unfolding of the drama of the highest human life. So at any rate it seems to me.”
If we look at the situation with this in mind, we would be able to see that the hesitation in Rama’s mind arose from the fact that what Viswamitra wanted him to do was in contravention to the instructions that he had received from Vasistha. Vasistha’s role in inculcating the highest precepts in the mind of his disciple is very well-known and needs no restatement. We are going to hear Viswamitra in the Court of Mithila, while introducing the princes to Janaka,
‘dasarathan aam porayodum thodar manatthaan pudhalvar ennum peyarE kaaN.’ If they are called the sons of Dasaratha, it is limited to the extent that they owe their birth to him; and that the emperor lends his name to them as their father.
‘upanayana vidhi muditthu,’ It was Vasistha who performed their
upanayana; ‘marai Odhuvitthu,’ It was Vasistha who taught them the scriptures
‘vaLartthaanum vasittan kaaN.’ And it was Vasistha who brought them up.
We are going to see Vasistha giving his excellent lessons on administration and statecraft to Rama, the moment Dasaratha seeks to install Rama on the throne and asks for the opinion and acceptance of the elders and the public. We are also going to see how Rama argues his case not once, but twice against the words of Vasistha on the question of exile.
‘enadhu aaNai, ayya,’ Vasistha would tell him in the forest, accompanying Bharata, on the second occasion. ‘Return to Ayodhya. This is my order, my command, as your teacher.’ And we would also see how Rama turns the table against his master, with the very same precepts that he received from him.
Coming back to the situation in hand. The idea that a woman is not to be killed is something that has been set deep in Rama’s mind by the words of Vasistha. What Viswamitra teaches him is that any rule is situation-specific; and is to be adopted and discharged only with reference to the issue and the situation in question, keeping the welfare and the common good of the people, as the only consideration. The instruction of Vasistha has all along been book-specific. That instruction takes its natural shape through the words of Viswamitra when he gives out his strong arguments for the killing of
Tataka.
‘aRam keduthavatkku aaNmayum vENdumO?’ asks Viswamitra. Here is someone who has gone against all established orders of society; who is striking terror in the minds of the people; who is the reason behind this entire fertile area turning into wasteland and a desert. ‘Would you now have to think of the gender? Would you kill the person only if the body is that of a male, and spare if that cruelty takes the shape of a female?’
This is that moment when theory is translated into practice. The adoption of knowledge and the application of the mind. The dictum and its spirit. ‘Do not think that I am pushing you into this out of some personal grudge,’ the sage adds.
‘iavL sIri nindru idhu seppugirEn alEn.’
I am not saying all this because of the personal anger I nurse against her.
‘Iru il nal aRam paartthu isaitthEn.’ I have the un-effaceable Dharma as the basis of what I say. Because it is your duty to protect, preserve and propagate the cause of righteousness.
‘That’s enough for me,’ Rama responds. ‘My Dharma is to obey your words.’
‘aRan allavum eydhinaal,’ even if it is against all principles, ‘adhu seyga endru Evinaal,’ and if you order me to undertake such an act,
‘meyya, nin urai vEdham enak kodu seygain andrO aRam?’ is it not my Dharma to carry out your order, taking your words to be my Veda, my holiest of holy books?
We will be able to see the transition in the stance of Rama, if we go through the scene once again,. For, he hesitated for a moment because
‘peN ena manatthidai perunthagai eNNinaan,’ he thought this was a woman who is before them and the sage wants him to kill her. And now he firms up, solidifies and is strengthened by conviction. ‘Would I refuse to do even if it is unrighteousness that you command me to perform? Is it for me to question the right or not of your words? Is it not my duty to obey you implicitly?
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