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Continued
from yesterday’s instalment
 We saw the Sita who indulged in baby talk. We saw her playing the role of a very simple minded woman, praying at every little opportunity. We are going to see her transform into an intellectual companion, discussing values of life and explaining the frailties of the human mind with an anecdote as well. When she does so, she employs utmost care and concern. This is not one of those moments when love ruled supreme and
anything could be uttered without restraint. The very basic requirement of conducting an ‘adult – adult’ conversation (as Transactional Analysis would put it) is expression of due respect and recognition of the other person’s intellectual and other attainments. At no time should one try to act superior – that is, assume the role of the parent. That is most important. Let us see how this ‘innocent, doe-eyed, child-like’ princess of Videha rises up to the demand of the situation.
Moving a little deeper into the jungle, the three reach the ashram of sage Sarabhanga. Sarabhanga was a great sage. The very Indra came to see him in person moments before Rama reached the spot. And the sage was waiting for Rama to shed his mortal frame like the ‘snake casting off its slough’. This scene has to be seen in depth when we see Rama. It would suffice for now to say that the sage walked into fire in the presence of Rama and other sages.
The sages who had gathered at the hermitage of Sarabhanga complained of the terrifying persecutions to which ascetics were subjected to, right from the river Pampa, Mandakini and also in the Citrakuta. They remind him of his kingly duties. They tell him that it is the duty of a Kshatriya to protect the subjects, as well as the sages who occupy the forests.
 “Having met you, the magnanimous knower of Dharma and lover righteousness, we shall speak with the attitude of a
petitioner. You may please forgive us this encroachment, O lord! It would be a great Adharma (failure in duty), O master, on the part of that king who would just take away the sixth part by way of land revenue and not protect his subjects like his own children.” (Valmiki Ramayana, Aranya Kanda, Canto VI, Sloka 11)
A king owes a duty to his subjects. He has to protect them. He has to take care of their safety, security and well-being. Because he receives one-sixth of their income as tax. He has to look after his subjects as his very own children. And do you know what the king receives from the sages? “Whatever great Dharma a sage living on roots and fruits does, the fourth part of it goes to the king who protects the people with Dharma.” (Ibid, Sloka 14)
 If the people pay one-sixth of their earnings, one-fourth of the fruits of the penance of the sages goes to the king automatically. It therefore redounds on a king to protect them as well. ‘We are not able to continue with our quest after the self any more,’ they complained. ‘You come and see for yourself the number of skeletons of sages that lay scattered all around in the jungle.’ And they submitted finally, “O brave prince, there can be no higher asylum on earth than you. Protect us all from the ogres.” (Ibid, Sloka 20)
That is a petition, submission, surrender as well as a demand. ‘We speak like petitioners and we take refuge in you,’ they submit humbly, at the same time, reminding the duty of a king who receives one-fourth of the fruits of their penance.
More follows...
Published on 10th
February 2003
Hari Krishnan
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