The Second Slip

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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

 

 

 

 

 

" The Second Slip "

 

 

 

 

The slings and arrows of Fortune affect not only mortals,

but divine beings too. Even the Lord demonstrates during the Ramavatara that no

human being is beyond the grasp of the long arm of Fate. And it is this Fate or

Fortune that was responsible for turning a Prince into a pauper and the First

Citizen of Ayodhya into a nomadic jungle-dweller.

 

 

 

The entire city of Ayodhya was decorated with festoons, the homes freshly

whitewashed and sporting gay flags fluttering from their tall domes. Men and

women were bedecked in the finest of clothes and most opulent of ornaments: more

than their physical adornments, everybody's face was wreathed in smiles.

Everyone, from babes in arms to doddering old grannies, was looking forward to

the great event. There was great rejoicing among the populace, which shed all

its inhibition to sing, dance and make merry. Scholars and the unlettered alike

were in great cheer at the impending event. Even the trees of Ayodhya were in

full bloom, many of them sporting colourful flowers despite it not being the

season for flowering. It was as if they didn't want to be left out of the

merriment and revelry.

 

Everyone was excited and enthusiastic, tingling with anticipation.

 

 

 

It was a great day for a great event. The Sun was shining brightly but without

the customary heat. A cool and pleasant wind was blowing and all rivers were

filled with crystal clear and plentiful water. It was as if Nature herself was

taking an active part in the festivities.

 

 

 

It is at this juncture that Fate decides to take matters into its hands.

Mantara, the hunchback, who has absolutely no business on the palace terrace,

takes it into her head to climb there- " yadrucchayA " says Sri Valmiki-apropos of

nothing, the deformed maid servant climbs on top and finds the city in the grip

of a festive fever. Curious to know the reason (nobody thinks Mantara important

enough to tell her things), she inquires and finds out that it is the day of Sri

Rama's coronation as the Prince of Ayodhya. What happens later, with Mantara

working through Kaikeyi to ensure Rama's banishment to the jungle and Bharata's

ascent to the throne, is recorded history.

 

 

 

What we are concerned about here is the victim's reaction to the body blow dealt

to Him, and how He responds to the proverbial slip between the cup and the lip.

 

 

 

When He is summoned by Kaikeyi to meet His father, Sri Rama has absolutely no

inkling of the impending misfortune. He goes gaily, with the notion that the

Chakravartthi has called Him to discuss some minor detail about the Coronation.

When Kaikeyi lowers the boom on Him, telling Him that it is His lot not to rule

Ayodhya, but to live in exile in the inhospitable jungle for fourteen long

years, how does Sri Rama react?

 

 

 

He is pained, very much so, not at the sudden change in programme transforming

Him from Prince to pauper, but at Kaikeyi's words that it was His father's wish

that Sri Rama should abdicate the throne in favour of Sri Bharata. He enquires

of Kaikeyi, " Do you have to cite father's instructions that I should live in

exile? Could you not have said so yourself? Would I not have obeyed implicitly

even if these were your own words of command? ( " mannavan paNi endrAgil num paNi

maruppEnO? " ) You are my revered mother and your word to me is greater than any

scripture. I am pained that you did not instruct me yourself, which obviously

shows your lack of confidence in my implicit obedience. Be that as it may, I

shall carry out Father's instructions to the letter and make arrangements for

departing to the forest, immediately. "

 

 

 

Raghava assures Kaikeyi that she need entertain no doubt about her wishes being

carried out, irrespective of the great sacrifice it called for on His part. " I

am not after riches or regal splendour, but am equal to Rishis in observing

austerity, with a clear mind fixed firmly on Dharma " says Sri Rama-

 

 

 

" nAham arttha parO dEvi lOkam Avastum utasahE

 

viddhi mAm rishibhi: tulyam vimalam dharmam Astthitam "

 

 

 

What overwhelms our hearts is the equanimity displayed by Raghunandana on the

occasion, when the entire world comes crashing down on Him, all the days of

anticipation and expectancy suddenly proving futile. Imagine yourself in His

place- would you have been able to bear the shock with even a semblance of

fortitude? From the acclaimed " Prince-in-waiting " one moment, He is transformed

into an exiled person, persona non grata in His own kingdom-to-be.

 

His face betrayed no emotion, nor did He appear to have been affected in anyway

by the sudden and cataclysmic change- " na cha Eva Rama: pravivEsa shOkam "

 

Kaikeyi's words, cruel and deadly as they were, did not cause any adverse change

in the Prince-

 

 

 

" tat apriyam amitraghna: vachanam maraNOpamam

 

shrutvA na vivyathE Rama: "

 

 

 

His habitual good humour and cheer do not forsake Him even at this moment of

trial and tribulation of the most unbearable dimensions- " uchitam cha MahAbAhu:

na jahou harsham AtmavAn " . In Sri Rama's perception, exile in the jungle,

undertaken at the behest of one's parents, is indeed the happiest of lives, and

it hardly matters if it is at the cost of Princedom- " vanavAsO mahOdaya: " . And

what matters to Him is the unquestioning implementation of parents' desires,

however cruel, unjust, unreasonable and patently partial they might be. Adducing

reasons for Sri Rama's abject acceptance of the unjust instructions, Sri Valmiki

says " pitu: vachana nirdEsAt, KaikEyyA: priya kAraNAt " .

 

 

 

However, for all His iron control over His feelings and absolute equanimity in

the face of unprecedented adversity, Sri Rama's heart is heavy and filled with

sorrow-

 

" dhArayan manasA duhkham indriyAni nigrihya cha " . This is sorrow occasioned by

the thought of the crushing disappointment He would be causing to the expectant

citizens of Ayodhya and to His own mother Kousalya, who would be anticipating

His return from the Coronation ceremony, bedecked in finery befitting a Prince,

with a glittering headgear, the regal staff held aloft in His long hand, with a

distinguished entourage fanning Him and singing His praises, the tall and broad

decorated umbrella protecting Him from the elements and all attendant

paraphernalia as behoves the Prince of Ayodhya.

 

 

 

Here are the heart-rending lines of Kamban, describing the return of Raghava

from the Emperor's palace, uncrowned and unsung, as perceived by an expectant

Kousalya waiting with HArati in her hands to welcome the Prince-

 

 

 

" kuzhaikkindra kavai indri, kottra veN kudayum indri

 

azhaikkindra vidhi mun chella, Dharumam pin irangi Ega "

 

 

 

The sight of Sri Rama's return is poignant enough to move even the stoniest of

hearts. There is none of the numerous symbols that herald the arrival of the

Prince. Gone is the festivity from the air, to be replaced by spreading gloom.

Eager anticipation has given way to deadly disappointment. The sky has suddenly

become gloomy and glowering, rivers full of muddy water. The cool and balmy

breeze has changed into an unpleasant heat and humidity, in which not a leaf

stirs. As if in sorrow, all the colourful flowers on the trees of Ayodhya have

withered suddenly, leaving the trees standing bare and forlorn, portending

sinister and sorrowful events ahead.

 

 

 

To Kousalya, it appears as though cruel Fate is prancing ahead of Rama, intent

on leading Him on from trouble to trouble, each more severe and insurmountable

than its predecessor- " azhaikkindra vidhi mun chella " .

 

 

 

Dharma, on the other hand, sorrowed at the dreadful turn of events and crushed

by the cruel blow dealt to its principal votary and personification ( " RamO

vigrahavAn Dharma: " ), trails behind the Prince, portraying a picture of

dejection and dismay- " Dharumam pin irangi Ega " .

 

 

 

We thus see that the proverbial slips between the cup and the lip affect the

Lord Himself (due to His own sankalpam). The difference however is how we

respond to such disappointments and how the Lord did- undeterred by the loss of

the crown, the banishment to the jungles, the benumbing death of His revered

father, the abduction of His beloved Sita, the insurmountable difficulties in

tracing Her and the apparent impossibility of battling with the powerful Ravana

with an army of mere monkeys at His command-undaunted by all these adverse

developments and handicaps, Sri Raghava went on to achieve all His goals,

displaying admirable equanimity, devotion to righteousness and sticking to the

narrow, inconvenient and often razor-edged path of Dharma. He never took

recourse to the popular maxim of convenience that people quote to justify

unjustifiable actions- " All is fair in love and war " . In love, as in war,

Chakravartthi Tirumagan never abandoned His eminent fairness and espousal of

Dharma, whatever be the occasion and however grave the provocation. The

exemplary bravery He displayed in battling with all foes, be they external like

the innumerable asurAs He felled with His arrows, or the internal ones like

Kama, Krodha or Moha, which he quelled with an iron will, is what entitles Him

to Swami Desikan's eloquent tribute- " Jaya Jaya MahAvIrA! MahAdhIra dhourEya! "

 

 

 

Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana

Yatindra Mahadesikaya nama:

 

 

 

Dasan, sadagopan