Dear srivaishNava perunthagaiyeer,
Sri Anjaneyalu gave an answer to the question beautifully. Since no more
answers are forthcoming from others, and meanwhile I got another clarification
from my personal circle, I would like to share that viewpoint.
The question raised is, "why raama has to walk along with viswaamithra instead
of asking for a chariot from his father king dhasaratha".
Just see how sage visvaamithra asks the king dhasaratha to spare raamaa for his
help -
sva puthram raaja saardhoola raamam sathya paraakramam || 1-19-8
kaaka paksha dharam sooram jyEshtam mE dhaathum arhasi |
raaja saardhoola = oh king the tiger
sathya paraakramam = truth as his valour;
kaaka paksha dharma = crows wings wearing - whose hair locks are like crow's
wings jet black youngster
sooram = brave one
sva puthram = [your] own, son;
jyEshtam = eldest one;
raamam = raama be
mE dhaathum arhasi = to me to give [to spare services] it is apt of you.
Meaning: As such, oh, tigerly king, it will be apt for you to spare the
services of that brave one, whose valour itself is his truthfulness, that young
one whose hair locks are all the more jet black like crow wings on either side
of his head, spare that eldest son of yours, namely raama.
Point: Sage does not asks oh, king please give me but see the way - hey king -
it is fit for you to give me your son. That also means I am not going to
request you or beg you etc, it also indirectly says considering the next thing
which I am going to say you yourself will accede my point. So I need not
request.
In the next slOkam the sage says raama is protected by me. See -
sakthO hi yEsha mayaa gupthO dhivyEna svEna thEjasaa || 1-19-9
raakshasaa yE vikarthaara: thEshaam api vinaasanE |
Esha: mayaa guptha: = he is by me protected
dhivyEna svEna thEjasaa = divinely his own with resplendence
yE vikarthaara: raakshasaa: = those wrongdoers [thwarting] demons
thEshaam api vinaasanE = of them even in destruction
shaktha: hi = capable indeed.
Meaning: Indeed, he is capable to eradicate those demons that are thwarting the
ritual by his own divine resplendence, and protected by me as well.
Point: when the sage assures the king - father of raama - that raama is
protected by me - where is the need for the king to have another thought of
giving this or that - like a chariot, armoury, warfare etc. or any other thing.
For the king as well the whole world knows this sage can create a whole world
if required. So there is no need for the king to even think of offering a drop
in chariot etc.
see further what the sage assures -
srEya: cha asmai pradhaasyaami bahu roopam na samsaya: || 1-19-10
thrayaaNaam api lOkaanaam yEna khyaathim gamishyathi |
asmai = to him [to raama]
bahu roopam = in many a kind
srEya: cha pradhaasyaami = benefits also I will accord
samsaya: na = doubt is not there
yEna = by which [which benefits]
thrayaaNaam lOkaanaam api = three in worlds even
khyaathim gamishyathi= renown, he goes in [he acquires]
meaning: I will also accord many kinds of benefits to him by which he acquires
renown in all the three worlds, no doubt about it.
Point: So when the sage assures so much as his personal [physical] protection,
later fame in all three worlds besides "many kinds of benefits" etc, there is
no need for the king to think of offering the drop to sage's camp by a chariot.
So he allowed raama to go with the sage.
But the actual position in raamaayaNam is, in spite of all these assurances in
the beginning of asking raama [like above] father & king refuses saying "oona
shOdasa varsha" etc and offers himself as a candidate, but that also he
backtracks when learnt that the opponents are relatives of raavaNa. Finally he
gives raama on advise of sage vasishta, not only raama but lakshmaNa also.
Actually this "guptha" - raama is protected by me - is the most important word
here. In one or two words a lot of subtle meaning is put for us to enjoy.
Unless delve deep perhaps we will not get taste of it. That is raama mahimai.
Dhaasan
Vasudevan m.g.
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