Part - 3 — Ancient Knowledge

Sarasvatī perverts the mind of Mantharā (a handmaid of queen Kaikeyī); a dialogue between Kaikeyī and Mantharā

Dohas

nāmu maṃtharā maṃdamati cērī kaikēi kēri.
ajasa pēṭārī tāhi kari gaī girā mati phēri..12.. [2-12]

Now Kaikeyī (Bharata’s mother) had a dull-witted servant-maid, Mantharā by name; having perverted her reason and making her a receptacle of ill-repute, the goddess of speech returned to her abode.

Chaupais

dīkha maṃtharā nagaru banāvā. maṃjula maṃgala bāja badhāvā..
pūchēsi lōganha kāha uchāhū. rāma tilaku suni bhā ura dāhū.. [2-12-1]
karai bicāru kubuddhi kujātī. hōi akāju kavani bidhi rātī..
dēkhi lāgi madhu kuṭila kirātī. jimi gavaom takai lēu kēhi bhāomtī.. [2-12-2]
bharata mātu pahiṃ gai bilakhānī. kā anamani hasi kaha haomsi rānī..
ūtaru dēi na lēi usāsū. nāri carita kari ḍhārai āomsū.. [2-12-3]
haomsi kaha rāni gālu baḍa tōrēṃ. dīnha lakhana sikha asa mana mōrēṃ..
tabahu na bōla cēri baḍai pāpini. chāḍai svāsa kāri janu sāompini.. [2-12-4]

Mantharā saw the city decorated and festal music melodiously playing; she, therefore, asked the people, “What is all this rejoicing about?” When she heard of Śrī Rāma’s coming installation, she felt distressed in her heart. That evil-minded and low- born woman pondered how mischief might be created overnight, even as a wily Bhīla woman who has seen a honeycomb hanging from a tree schemes how to get hold of the honey. Pulling a long face she approached Bharata’s mother. “What makes you look so grave?” the queen smilingly asked. She made no answer, but only heaved a deep sigh, and adopting the way of women shed crocodile tears. Said the queen laughing, “You are a most saucy girl; what I suspect, therefore, is that Lakṣmaṇa has taught you a lesson.” Even then the most wicked servant-maid would not speak and merely hissed like a cobra. (1-4)

Dohas

sabhaya rāni kaha kahasi kina kusala rāmu mahipālu.
lakhanu bharatu ripudamanu suni bhā kubarī ura sālu..13.. [2-13]

Apprehensive of mischief, the queen said to her, “How is it that you do not speak? I hope Rāma and his royal father, Lakṣmaṇa, Bharata and Ripudamana (Śatrughna) are all well?” The hump backed woman (Mantharā) was pained at heart to hear these words.

Chaupais

kata sikha dēi hamahi kōu māī. gālu karaba kēhi kara balu pāī..
rāmahi chāḍai kusala kēhi ājū. jēhi janēsu dēi jubarājū.. [2-13-1]
bhayau kausilahi bidhi ati dāhina. dēkhata garaba rahata ura nāhina..
dēkhēhu kasa na jāi saba sōbhā. jō avalōki mōra manu chōbhā.. [2-13-2]
pūtu bidēsa na sōcu tumhārēṃ. jānati hahu basa nāhu hamārēṃ..
nīda bahuta priya sēja turāī. lakhahu na bhūpa kapaṭa caturāī.. [2-13-3]
suni priya bacana malina manu jānī. jhukī rāni aba rahu aragānī..
puni asa kabahu kahasi gharaphōrī. taba dhari jībha kaḍhaāvau tōrī.. [2-13-4]

“Why should anyone, O mother, give me a lesson? And on whose strength shall I be cheeky? Who is happy today, except Rāma, whom the king is going so invest with regal powers? Providence has turned most favourable to Kausalyā; seeing this she cannot contain the pride of her bosom. Why not go and se for yourself all the splendour, the sight of which has agitated my mind? Your son is away; while you are complacent under the notion that your lord is under your thumb. You are excessively fond of sleeping on a cushioned bed and are unable to detect the deceitful cunning of the king.” Hearing these affectionate words, yet knowing her malicious mind the queen angrily said, “Keep quiet now. If you ever speak thus again, expert as you are in sowing seeds of discord in a family, I will have your tongue pulled out.”

Dohas

kānē khōrē kūbarē kuṭila kucālī jāni.
tiya bisēṣi puni cēri kahi bharatamātu musukāni..14.. [2-14]

“The one-eyed, the lame and the hump-backed, know these to be perverse and wicked, more so if they come of women folk and particularly those belonging to the menial class!” said Bharata’s mother and smiled.

Chaupais

priyabādini sikha dīnhiu tōhī. sapanēhu tō para kōpu na mōhī..
sudinu sumaṃgala dāyaku sōī. tōra kahā phura jēhi dina hōī.. [2-14-1]
jēṭha svāmi sēvaka laghu bhāī. yaha dinakara kula rīti suhāī..
rāma tilaku jauṃ sāomcēhu kālī. dēu māgu mana bhāvata ālī.. [2-14-2]
kausalyā sama saba mahatārī. rāmahi sahaja subhāyaom piārī..
mō para karahiṃ sanēhu bisēṣī. maiṃ kari prīti parīchā dēkhī.. [2-14-3]
jauṃ bidhi janamu dēi kari chōhū. hōhu rāma siya pūta putōhū..
prāna tēṃ adhika rāmu priya mōrēṃ. tinha kēṃ tilaka chōbhu kasa tōrēṃ.. [2-14-4]

“O sweet-tongued girl, I have said all this to you by way of advice; otherwise I cannot even dream of being angry with you. That day alone will be auspicious and a bestower of good fortune, when your words will come to be true. The eldest brother should be the lord and the younger ones his servants: such is the blessed custom prevailing in the solar race. If Śrī Rāma’s inauguration is really taking place tomorrow, ask of me, my friend, what pleases your mind and I will grant it. By his innate disposition Rāma loves all his mothers as dearly as Kausalyā. He is particularly fond of me; I have had occasions to test his love. Should God in His mercy vouchsafe to me a human birth again, may Rāma and Sītā be my son and daughter-in-law respectively. Rāma is dearer to me than life; how is it that you have got perturbed at the news of his inauguration?”

Dohas

bharata sapatha tōhi satya kahu parihari kapaṭa durāu.
haraṣa samaya bisamau karasi kārana mōhi sunāu..15.. [2-15]

“I adjure you in Bharata’s name to tell me the truth putting away all deceit and reservation. Let me know the reason why you should grieve on an occasion of rejoicing.”

Chaupais

ēkahiṃ bāra āsa saba pūjī. aba kachu kahaba jībha kari dūjī..
phōrai jōgu kapāru abhāgā. bhalēu kahata dukha raurēhi lāgā.. [2-15-1]
kahahiṃ jhūṭhi phuri bāta banāī. tē priya tumhahi karui maiṃ māī..
hamahu kahabi aba ṭhakurasōhātī. nāhiṃ ta mauna rahaba dinu rātī.. [2-15-2]
kari kurūpa bidhi parabasa kīnhā. bavā sō lunia lahia jō dīnhā..
kōu nṛpa hōu hamahi kā hānī. cēri chāḍai aba hōba ki rānī.. [2-15-3]
jārai jōgu subhāu hamārā. anabhala dēkhi na jāi tumhārā..
tātēṃ kachuka bāta anusārī. chamia dēbi baḍai cūka hamārī.. [2-15-4]

“I have had all my ambitions fulfilled as a result of my speaking only once; I shall now speak again with another tongue. My wretched head surely deserves to be smashed since you get offended even at my well-meaning words. Those alone who speak unctuous words, minding not what is true and what is false, are your favourites, while I am disagreeable to you. From this day onward I too will utter only that which is palatable to my mistress, or else will keep mum all the twenty-four hours. God has given me a misshapen body and made me dependent on others; one must reap as one has sown and must get what one has given. Whoever may be the ruler, I lose nothing thereby; for shall I cease to be a servant and become a queen now? Damnable is my nature in that I cannot bear to see harm come to you. That is why I just broached the topic. But it was a great blunder on my part; therefore, pardon me, O venerable lady.”

Dohas

gūḍha kapaṭa priya bacana suni tīya adharabudhi rāni.
suramāyā basa bairinihi suhda jāni patiāni..16.. [2-16]

Hearing these pregnant and agreeably deceitful words, the queen, who was a woman with an unstable mind and was dominated by the celestial Māyā, reposed her faith in an enemy mistaking her for a friend.

Chaupais

sādara puni puni pūomchati ōhī. sabarī gāna mṛgī janu mōhī..
tasi mati phirī ahai jasi bhābī. rahasī cēri ghāta janu phābī.. [2-16-1]
tumha pūomchahu maiṃ kahata ḍērāūom. dharēu mōra gharaphōrī nāūom..
saji pratīti bahubidhi gaḍhai chōlī. avadha sāḍhasātī taba bōlī.. [2-16-2]
priya siya rāmu kahā tumha rānī. rāmahi tumha priya sō phuri bānī..
rahā prathama aba tē dina bītē. samau phirēṃ ripu hōhiṃ piṃrītē.. [2-16-3]
bhānu kamala kula pōṣanihārā. binu jala jāri karai sōi chārā..
jari tumhāri caha savati ukhārī. rūomdhahu kari upāu bara bārī.. [2-16-4]

Again and again the queen politely questioned Mantharā, hyptonized as she was by the latter’s guileful words like a doe fascinated by the music of a Bhīla woman. Her mind was changed according to the decree of fate and the servant-maid was pleased to find her plan succeed. She replied, “While you persist in questioning me, I am afraid to open my lips, since you have given me the name of a mischief-maker.” Thus working up the queen’s faith and manipulating her according to her own liking in everyway, Mantharā, who spelt disaster for Ayodhyā like the evil influence exerted by the planet Saturn for a period of seven and a half years (according to Indian Astrology), then spoke, “You said just now, O queen, that Sītā and Rāma were dear to you and that you had endeared yourself to Rāma; this assertion of yours is true. This is, however, a thing of the past; those days have now gone by. When the tide turns even friend become foes. The sun fosters the family of lotuses; but in the absence of water it burns them to ashes. Your co-wife (Kausalyā) would strike at your very root; protect it by means of a good fence in the form of a remedy.

Dohas

tumhahi na sōcu sōhāga bala nija basa jānahu rāu.
mana malīna muha mīṭha nṛpa rāura sarala subhāu..17.. [2-17]

“You are free from anxiety on the strength of your husband’s love and know him to be under your sway. The king, however, is malicious of mind, though sweet of tongue; while you possess a guileless nature.”

Chaupais

catura gaombhīra rāma mahatārī. bīcu pāi nija bāta saomvārī..
paṭhaē bharatu bhūpa naniaurēṃ. rāma mātu mata jānava raurēṃ.. [2-17-1]
sēvahiṃ sakala savati mōhi nīkēṃ. garabita bharata mātu bala pī kēṃ..
sālu tumhāra kausilahi māī. kapaṭa catura nahiṃ hōi janāī.. [2-17-2]
rājahi tumha para prēmu bisēṣī. savati subhāu sakai nahiṃ dēkhī..
racī praṃpacu bhūpahi apanāī. rāma tilaka hita lagana dharāī.. [2-17-3]
yaha kula ucita rāma kahu ṭīkā. sabahi sōhāi mōhi suṭhi nīkā..
āgili bāta samujhi ḍaru mōhī. dēu daiu phiri sō phalu ōhī.. [2-17-4]

“Rāma’s mother (Kausalyā) is clever and deep; finding a suitable opportunity she has turned it to account. You must know it is at the suggestion of Rāma’s mother that the king has sent away Bharata to his maternal grandfather’s. She says to herself, “All my other co-wives serve me well, only Bharata’s mother (yourself) is proud, because of her influence with her lord. It is therefore, O mother, that you rankle in Kausalyā’s heart; but she is too crafty to disclose her mind. The king is particularly fond of you; but due to the jealousy to which a co-wife is naturally subject, Kausalyā cannot tolerate it. That is why by resorting to machination and winning over the king she has prevailed on him to fix a date for Rāma’s installation on the throne. The inauguration of Rāma is in accord with the traditions of the family; it is liked by all and is quite to my taste. I, however, shudder to think of the consequences; may heaven so ordain that the mischief may recoil on her own head.”

Dohas

raci paci kōṭika kuṭilapana kīnhēsi kapaṭa prabōdhu..
kahisi kathā sata savati kai jēhi bidhi bāḍha birōdhu..18.. [2-18]

Inventing and injecting many a mischievous formula Mantharā put the queen of the scent and told her a hundred and one stories of co-wives so as to foment her jealousy.

Chaupais

bhāvī basa pratīti ura āī. pūomcha rāni puni sapatha dēvāī..
kā pūchahu tumha abahu na jānā. nija hita anahita pasu pahicānā.. [2-18-1]
bhayau pākhu dina sajata samājū. tumha pāī sudhi mōhi sana ājū..
khāia pahiria rāja tumhārēṃ. satya kahēṃ nahiṃ dōṣu hamārēṃ.. [2-18-2]
jauṃ asatya kachu kahaba banāī. tau bidhi dēihi hamahi sajāī..
rāmahi tilaka kāli jauṃ bhayaū. tumha kahu bipati bīju bidhi bayaū.. [2-18-3]
rēkha khaomcāi kahau balu bhāṣī. bhāmini bhaihu dūdha kai mākhī..
jauṃ suta sahita karahu sēvakāī. tau ghara rahahu na āna upāī.. [2-18-4]

As fate would have it, the queen felt assured in her heart of Mantharā’s fidelity; adjuring her by her own life she questioned Mantharā once more, “What is it that you inquire about? It is strange that you should not understand things even now! Even a quadruped knows what is good or bad for it. Preparations have been going on for the last fortnight; while you have got the news from me today. I get food and clothing under your tutelage; hence I cannot be blamed for speaking the truth. If I tell a lie giving it the colour of truth, God will punish me for the same. Should Rāma’s inauguration take place tomorrow, God will have sown the seed of adversity for you. I swear and tell you most emphatically, O lady, that you have been discarded now as a fly from a cup of milk. If you and your son accept the role of servants, then alone you will be allowed to stay in the house; and in no other circumstance.”

Dohas

kadrūom binatahi dīnha dukhu tumhahi kausilāom dēba.
bharatu baṃdigṛha sēihahiṃ lakhanu rāma kē nēba..19.. [2-19]

“Kadrū (the progenitress of the serpent race) persecuted her co-wife Vinatā (mother of the whole feathered kingdom); so will Kausalyā tyrannize over you. Bharata will rot in prison, while Lakṣmaṇa will be Rāma’s lieutenant.”

The names Kadrū and Vinatā take us back to the beginning of creation. The Purāṇas (a class of sacred literature dealing with the history of the entire cosmos and wrongly supposed by modern critics both in India and abroad to be works on mythology) declare that the different species of living beings from celestials down to the tiniest insect took their common descent from the sage Kaśyapa through different mothers. Of them Kadrū gave birth to the race of serpents, while Vinatā brought forth the winged creation. Once there was a controversy between the two ladies about the colour of the tail of the celestial horse Uccaiḥśravā. Vinatā insisted that the horse was white in colour while Kadrū maintained that it was dark. It was mutually agreed that the lady whose version proved untrue should serve the other as a handmaid for the rest of her life. When Kadrū came to know that the horses were really white in colour, she managed to hoodwink the guileless Vinatā by asking her sons (the cobra race) to cover the tail of Uccaiḥśravā by their own dark forms and thus lending it a dark hue. Vinatā was thus made to serve her co-wife for a number of years and suffered great persecution at her hands, till she was liberated by Garuḍa (Vinatā’s powerful son and the celebrated vehicle of Bhagavān Viṣṇu). The story is told at length in the Ādiparva of the Mahābhārata.

Chaupais

kaikayasutā sunata kaṭu bānī. kahi na sakai kachu sahami sukhānī..
tana pasēu kadalī jimi kāompī. kubarīṃ dasana jībha taba cāompī.. [2-19-1]
kahi kahi kōṭika kapaṭa kahānī. dhīraju dharahu prabōdhisi rānī..
phirā karamu priya lāgi kucālī. bakihi sarāhai māni marālī.. [2-19-2]
sunu maṃtharā bāta phuri tōrī. dahini āomkhi nita pharakai mōrī..
dina prati dēkhau rāti kusapanē. kahau na tōhi mōha basa apanē.. [2-19-3]
kāha karau sakhi sūdha subhāū. dāhina bāma na jānau kāū.. [2-19-4]

Hearing these unpleasant remarks, Kekaya’s daughter (Kaikeyī) shrivelled with fear and could not utter a word. Her body was wet with perspiration and shook like a plantain stalk. The humpback then bit her tongue (for fear lest the gloomy picture drawn by her might break Kaikeyī’s heart). Telling her one after another many a story of wiles Mantharā comforted the queen and asked her to be of good cheer. At last the tide turned and Kaikeyī conceived a fondness for mischief; she applauded a heron mistaking it for a swan. “Listen, O Mantharā; what you say is quite true. My right eye ever throbs and I have an evil dream every night; but in my folly I did not tell you. I cannot help it, my friend; I am so guileless by nature. I cannot distinguish a friend from a foe.”

Dohas

apanē calata na āju lagi anabhala kāhuka kīnha.
kēhiṃ agha ēkahi bāra mōhi daiaom dusaha dukhu dīnha..20.. [2-20]

“Never to this day have I done an evil turn to anybody during my ascendancy. I wonder for what offence has Providence subjected me to such terrible suffering all at once.”

Chaupais

naihara janamu bharaba baru jāi. jiata na karabi savati sēvakāī..
ari basa daiu jiāvata jāhī. maranu nīka tēhi jīvana cāhī.. [2-20-1]
dīna bacana kaha bahubidhi rānī. suni kubarīṃ tiyamāyā ṭhānī..
asa kasa kahahu māni mana ūnā. sukhu sōhāgu tumha kahu dina dūnā.. [2-20-2]
jēhiṃ rāura ati anabhala tākā. sōi pāihi yahu phalu paripākā..
jaba tēṃ kumata sunā maiṃ svāmini. bhūkha na bāsara nīṃda na jāmini.. [2-20-3]
pūomchēu guninha rēkha tinha khāomcī. bharata bhuāla hōhiṃ yaha sāomcī..
bhāmini karahu ta kahauṃ upāū. hai tumharīṃ sēvā basa rāū.. [2-20-4]

“I would fain go and spend the rest of my life at my father’s but would on no account serve a co-wife so long as there is life in me. For him whom heaven allows so survive as a dependant of an enemy, death is preferable to life.” The queen uttered many such words of despondency; at this the humpback resorted to the wily ways of a woman. “Why should you speak in this strain, indulging in self-depreciation? Your happiness and good-luck will be ever on the increase. Whoever has contemplated such gross mischief to you shall eventually reap its fruit. Ever since I heard of this plot, my lady, I have felt no appetite during the day and have had no wink of sleep at night. I consulted the astrologers and they declared in positive terms: ‘Bharata shall be the king; this much is certain.’ If you act up to it, O good lady, I will offer a suggestion to you; the king is under an obligation to you.”

Dohas

parau kūpa tua bacana para sakau pūta pati tyāgi.
kahasi mōra dukhu dēkhi baḍa kasa na karaba hita lāgi..21.. [2-21]

“At your suggestion I would throw myself down a well and can even forsake my son and husband. When you tell me to do something in view of my dire distress, why should I not comply with it in my own interest?”

Chaupais

kubarīṃ kari kabulī kaikēī. kapaṭa churī ura pāhana ṭēī..
lakhai na rāni nikaṭa dukhu kaiṃsē. carai harita tina balipasu jaisēṃ.. [2-21-1]
sunata bāta mṛdu aṃta kaṭhōrī. dēti manahu madhu māhura ghōrī..
kahai cēri sudhi ahai ki nāhī. svāmini kahihu kathā mōhi pāhīṃ.. [2-21-2]
dui baradāna bhūpa sana thātī. māgahu āju juḍaāvahu chātī..
sutahi rāju rāmahi banavāsū. dēhu lēhu saba savati hulāsu.. [2-21-3]
bhūpati rāma sapatha jaba karaī. taba māgēhu jēhiṃ bacanu na ṭaraī..
hōi akāju āju nisi bītēṃ. bacanu mōra priya mānēhu jī tēṃ.. [2-21-4]

Winning over Kaikeyī and treating her as an offering accepted for sacrifice the humpback whetted the knife of trickery on the stone of her heart. The queen, however, like a sacrificial beast who nibbled the green turf, did not foresee the impending calamity. Agreeable to hear, yet painful in consequence, were the words she spoke; it seemed as if she was administering honey mixed with poison. Said the maid-servant, “Do you, or do you not, remember the incident you once told me, my lady? You have in reserve with the king a couple of boons that he once promised you. Ask for them today and soothe your heart. Bestow sovereignty on your son and an abode in the forest on Rāma and rob your co-wives of all their joy. When the king swears by Rāma, ask the boons only then, so that the former may not go back upon his word. The scheme will fail if this night is allowed to pass; cherish my words as dearer than life.”

It is stated in Vālmīki’s Rāmāyaṇa that King Daśaratha was once engaged in a combat with the demon king Śambara on behalf of the gods. The king was mortally wounded and fell unconscious in his chariot, while his charioteer also fell. The valiant Queen Kaikeyī, who had accompanied her royal husband to the field of battle assumed the role of a charioteer and removed the king to a safe retreat. When the king regained his consciousness and came to know of the timely help rendered by the queen he was immensely pleased and offered her a couple of boons. The queen, however, kept them in reserve and did not ask for anything on that occasion.

The Adhyātma-Rāmāyaṇa (forming part of the Brahmāṇḍa-Purāṇa), however, tells a different story. There we are told that while King Daśaratha was once fighting with the demons on behalf of the gods the axle of the wheels of his chariot got loosened and was about to fall when Queen Kaikeyī, who had accompanied the king to the battlefield, perceived it and inserting her own arm in place of the axle prevented the chariot from toppling down and held her arm in that position till her husband was able to vanquish his foe. The king was filled with admiration and gratitude when he marked this heroic feat of his queen and offered her two boons, which the queen prudently reserved for a future occasion.