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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

 

                        Dasaratha's Dilemma
 

It is no exaggeration if we call Srimad Ramayana a Guide Bookfor universal good 
conduct. It is so full of the right type of advice, that anyone who reads it 
could never go wrong. And the beauty is that the characters of Valmiki adhere 
so completely to what they preach, that the usual dichotomy between precept and 
practice is conspicuous in the epic by its absence.

 

One of the traits given much importance in the epic is Truthfulness or Honesty. 
We find characters praising each other for being invariable adherents to Truth. 
This quality is so basic to the work as to form the bedrock on which the entire 
magnificent epic is founded. Though Sri Rama might have had innumerable 
auspicious attributes ("BahavO Nripa! KalyANa guNA: putrasya santi tE"), 
Truthfulness leads the pack, with everyone adulating Raghava for His scrupulous 
honesty in word, thought and deed.

 

In the very first Sarga, we thus find Sri Rama described by Sri Narada as

"Dharmagya: Satyasandhascha prajAnAm cha hitE rata:"

 

How does Sri Rama conquer all the worlds-by His prowess with the bow and arrow 
or His undisputed valour? Neither, says Sri Valmiki, telling us that it is 
through His unvarying Honesty that Sri Rama triumphs over all world-"SatyEna 
lOkAn jayati, deenAn dAnEna Raghava:". And again, when Dasaratha lists the 
glorious good qualities in his eldest son, it is Truthfulness that comes to his 
mind first-

"Satyam dAnam tapa: tyAgE mitratA soucham Arjavam

VidyA cha Guru sushrooshA dhruvANi EtAni RAghavE"

 

Not only is Sri Raghunandana personally honest, He encourages and facilitates 
the trait in others too. 

 

Take for instance His conduct, when told on the eve of His coronation as the 
Prince of Ayodhya, that He was to leave the country instantly and reside in the 
jungle for fourteen long years. Receiving these instructions from His 
stepmother, Sri Raghava could very well have refuted them, as He had already 
been promised the post of Crown Prince. Had He done so, He would have been well 
within His rights and assured of popular support too. None would have found 
fault with Him, had He chosen to go through with the Coronation, as scheduled.

 

However, Sri Raghava meekly submitted to the machinations of KaikEyI, because 
He wanted His father the Emperor, to retain his name and fame as an adherent to 
Truth. Just for the sake of retaining the crown of Ayodhya, Sri Rama wouldn't 
let His father incur the infamy of not keeping his word, lest the scrupulously 
built IkshvAku edifice of Honesty crumble due to a single act or omission, 
however painful it was to the persons concerned. We thus see how dear was the 
concept of Honesty to the heart of Sri Raghunandana.

 

We now come to Dasaratha's side of the picture.

 

 It was indeed true that he had promised two boons to Kaikeyi, at the time of 
the SambarAsura vadham. And, as the famed Emperor of the IkshvAku dynasty, it 
was his sacred duty to deliver on his promises, when called upon to do so. 
However, it is worth our while to research the options open to the 
Chakravartthi and the real concepts of Honesty or Truthfulness.

 

 When Kaikeyi delivered the twin blows of seeking Sri Rama's expulsion from 
Ayodhya and the Coronation of Bharata as the Crown Prince, Dasaratha knew very 
well that acceding to his Empress' request might plunge the entire nation into 
anarchy. The People of Ayodhya had already indicated their choice of Rama as 
their ruler, in no uncertain terms, even hinting to Dasaratha that the earlier 
he vacated the throne, the better. What would the reaction of these masses be, 
when told that Rama was being asked to live in the jungle, instead of reigning 
over Ayodhya? Would there not be an uprising, leading to consequences too 
disastrous for contemplation? Should Dasaratha plunge the entire nation into 
possible mutiny and rebellion, merely to satisfy the wishes of an avaricious 
and obviously misled wife? Where did his duty lie, as an Emperor responsible 
for the welfare of millions of citizens who looked to him verily as their 
father? Was adherence to honesty worth it, in the face of such calamitous 
possibilities affecting the entire nation? ShastrAs tell us that on several 
occasions, speaking of untruth is justified-for instance, when one's life is in 
danger, to save oneself, one might speak untruth, without the attendant stigma 
attaching to oneself. When sticking to his word and acceding to Kaikeyi's 
requests would entail the possible loss of millions of lives of people who 
might decide to commit suicide rather than live in a state without their 
beloved Raghava, was it not adequate justification for resiling from his 
promise to Kaikeyi? 

 

And what about his promise to Rama? He had categorically told his glorious 
eldest son that He would be the Prince of Ayodhya on the morrow ("ata: tvAm 
Yuva rAjAnam abishEksyami Putraka!"). In implementation of the Royal Decree, 
all requisite arrangements for the Coronation had been made. There was no doubt 
that the extremely obedient Rama would consent to the fourteen-year sentence 
without a word of protest-however, would it be fair on his (Dasaratha's) part 
to go back on his word to Rama, in order to keep his promise to Kaikeyi? Merely 
because Rama was compliant and uncomplaining, could he, as a father, possibly 
impose on the blemishless boy a terrible punishment apropos of nothing, in the 
process of honouring his word to Kaikeyi, who had proved to be anything but a 
devoted mistress?

 

And honouring the promise to Kaikeyi would also result in breaking the word 
given to the denizens of Ayodhya, that Sri Rama would soon be their monarch? 
Did he not enthusiastically agree to their proposal for making Rama the Crown 
Prince?

"ahOsmi parama preeta: prabhAvascha atulO mama

 yanmE jyEshttam priyam putram YouvarAjyasttham icchatha"

 

On the other hand, what would befall him, if he were to tell Kaikeyi to go to 
hell along with her boons and just refuse to honour his earlier promises, given 
in a moment of weakness?

Dasaratha realised that the stigma of untruth would definitely attach to him 
indelibly, bringing him ineradicable infamy and opprobrium, as an Emperor, a 
scion of the famed Ikshvaku dynasty, who couldn't keep his word, whatever be 
the extenuating circumstances. Among his worst critics would be his own son, 
his darling Sri Rama, who would never countenance dishonesty in anyone, leave 
alone His own father. And this single untruth would be enough to mar the glory 
and goodwill earned over thousands of years of sincere reign over Ayodhya. 
Whenever anyone spoke of him subsequently, they would say, "Dasaratha! Oh! That 
Liar?", referring disparagingly to his having been unable to keep his word to 
his own Empress. Books of history would casually gloss over his innumerable 
years of painstaking honesty, to label him a common liar. 

 

With all these cruel thoughts buffeting him from every side, what does 
Dasaratha decide? Sri Valmiki gives us a graphic account of the devastating 
dilemma Dasaratha finds himself in, bound on all sides by bonds of honesty and 
righteousness-

 

"Sa Satya vachanAt RajA dharma pAsEna samyata:".

 

 By the time Dasaratha recovers from his long faint, he finds Rama come to take 
leave of him, all ready for departure for the forest. Dasaratha realises then 
that the decision had been taken out of his feeble hands, with Sri Rama having 
made up his mind to accept jungle life, in preference to a life of palatial 
comfort at Ayodhya. Still, he tells Rama to overthrow him (Dasaratha) and 
assume the reigns of Ayodhya, which Rama respectfully declines.

 

It would be instructive to note the arguments advanced by Sri Rama for choosing 
a life of hardship and privation, over one of over lordship of Ayodhya.

1.      Rama says that He would not be the reason for the Chakkravarthy's words 
turning to untruth-

"na mE kAryam tvayA anrutam". Of all people, let Me (who have espoused Honesty 
and Truthfulness as my life's mission) not be the provocation for your 
acquiring the stigma of truthlessness, says Sri Rama. The Lord prefers to see 
His father stick to the narrow but difficult path of Satyam, irrespective of 
consequences, rather than tread the easy and comfortable trail of untruth-"TvAm 
aham Satyam icchAmi na anrutam Purusharshabha!"

 

2.      To Rama, it is a question of personal honesty too, for, having promised 
to Kaikeyi that He would unprotestingly go to the forests and renounce His 
claim to the throne of Ayodhya for fourteen years, if He were to listen to 
Dasaratha now and refrain from leaving Ayodhya, it would be a breach of the 
promise made to the stepmother. Even in His dreams, Rama wouldn't contemplate 
going back on His word, as He Himself reiterates-

"anrutam na ukta poorvam mE, na cha vakshyE kadAchana"

 

 "RAMO dvi: na abhibhAshatE".

 

Hence Raghunandana tells Dasaratha that as promised, He must immediately leave 
for the forests-

 

"artthitO hyasmi KaikEyyA vanam gaccha iti Raghava!

 MayA cha uktam vrajAmi iti, tat Satyam anupAlayE"

 

Thus, looked at from any angle, it was the desire to accord Honesty the lofty 
pedestal that it was used to in the reign of IkshvAkus, that prompted Sri Rama 
to accept immediately and uncomplainingly the deadliest of instructions from 
His own stepmother whom He had been regarding with greater love than for His 
own mother. Neither would Rama utter untruth and go back on His own hallowed 
words, nor would He permit such conduct in those near and dear to Him, even if 
it would result in His shouldering indescribable suffering.

 

Even to save Himself from the cruel jaws of death, Sri Raghava would never 
utter an untruth, says Sri Mythily to Hanuman, putting Sri Rama's philosophy in 
a nutshell-

 

"dadyAt na pratigrihNeeyAt Satyam brooyAt na cha anrutam

 api jeevita hEto: hi Rama: Satya parAkrama:" 

 

 

 

Amidst all this, somewhat funnily, we find Sri Rama adducing His father's 
instructions as the reason for His jungle sojourn ("Pitu: vachana nirdEsAt, 
KaikeyyA: priya kAraNAt"), though Dasaratha never tells Him in so many words to 
leave Ayodhya: in fact, the embattled Emperor tries his best to dissuade Rama 
from going to the jungle.         The reason is that Sri Rama accords high 
credibility to His stepmother's words, as if they were His father's own-

"Mannavan paNi endrAgil num paNi maruppEnO?".

 

 

Despite such overwhelming obsession with Honesty, would you be surprised to 
hear that Sri Raghunandana prompted someone to tell a deliberate untruth? 
Before you rise up in arms to castigate me for casting aspersions on the 
"VigrahavAn Dharma:", let me narrate what happens when Sri Rama ascends the 
chariot which is to take Him to the forests. Sri Rama's eyes fill with tears at 
the sight of His mothers, the doting denizens of Ayodhya and above all, His 
aged father the Emperor, all assembled with heavy hearts and tear-filled eyes 
to watch Him embark on His jungle sojourn. As the horses are given the command 
to go, the chariot starts its unpleasant task of rolling off with its 
distinguished occupants. Unable to bear this parting from the dearest of his 
sons ("RamO rati kara: pitu:"), Sri Dasarata shouts to Sumantra the charioteer, 
to stop, so that he could have a last word, a last embrace, a last glimpse at 
the glorious features of Sri Rama. However, the Lord tells Sumantra to hasten 
and drive the chariot off fast. Sumantra is torn between the conflicting orders 
he receives from Father and Son-

"Tishtta iti RAjA chukrOsa, yAhi yAhi iti Raghava:

 Sumantrasya babhoovAtmA chakrayOriva cha antarA"

 

At this juncture, Sri Rama tells Sumantra, "Do drive off fast. If the 
Chakravartthy asks you later why you didn't stop, you could tell him that you 
didn't hear his words in all the crying and breast-beating that was going on-

"na asrousham iti RajAnam upAlabdhOpi vakshyasi".

 

Can you believe your eyes and ears-- Sri Rama, the paragon of virtue, the 
embodiment of Satyam and Dharmam, telling the charioteer to utter a blatant 
lie! 

 

It is here that we must remember that the concepts of Satyam (Honesty) and 
Dharmam (Righteousness) are not absolute, but vary according to time, place, 
occasion and persons. As Sri Rama Himself is to point out during the Vali 
vadham episode, the nuances of Dharma are indeed difficult to discern for 
ordinary mortals like us-"Sookshma: parama durgyEya: satAm dharma:".

 

 Sri Rama provides enough justification for His asking Sumantra to ride off 
oblivious to Dasaratha's entreaties and to tell the Emperor later that his 
cries were drowned in the general tumult. To the surprised Sumantra, who is 
astounded at the request from Rama, of all people, to utter an untruth, Sri 
Rama says that there is no point in prolonging grief both to oneself and 
others. Even if Sumantra were to stop as requested by the Emperor, it would 
only elongate the suffering both the father and son would feel in the parting, 
each moment of lingering feeding the already unbearable grief-

 

"chiram du:khasya pApishttam iti Rama: tam abraveet".

 

 It is hence that Sri Rama instructs Sumantra to hasten and to offer excuses to 
the Emperor for not listening to him. And in doing so, Sri Rama is adhering to 
the Shastraic dictum to speak the Truth, but only if it is Sweet. If such Truth 
is harmful to the listener, then it is better left unsaid-"Satyam brooyAt 
Priyam brooyAt, na brooyAt Satyam apriyam".  Would it serve any purpose for 
Sumantra to tell Dasaratha, upon inquiry, the truth that it was at the behest 
of Sri Rama that the chariot was driven off, despite the Emperor calling for it 
to stop? This would have only heightened Dasaratha's already overwhelming 
grief. This would therefore have been an example of "Satyam apriyam" and it was 
to avoid this that Sri Rama advises Sumantra to offer an excuse, though not 
really the truth.

 

Thus, the nuances of Truth and correct conduct are to be learnt not through our 
own concepts of good and bad or from the pages of unresponsive books, but from 
the behaviour of acknowledged paragons of virtue-"MahA janA: yEna gata: sa 
panthA:".

 

Srimate Sri LakshmINrisimha divya paduka sevaka SrivanSatakopa Sri Narayana 
Yatindra Mahadesikaya nama:

dasan, sadagopan 

 



[Non-text portions of this message have been removed]




 
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