Scion Of Ikshvaku Part 27

Sita cast an eye over her husband as he rode beside her. Lakshman and Urmila rode behind them. Lakshman was talking non-stop with his wife as she gazed at him earnestly. Urmila's thumb kept playing with the ma.s.sive diamond ring on her left forefinger; an expensive gift from her husband. Behind them were a hundred Mithilan soldiers. Another hundred soldiers rode ahead of Ram and Sita. The convoy was on its way to Sankashya, from where it would sail to Ayodhya.

Ram, Sita, Lakshman and Urmila had set off from Mithila two weeks after the Asuraastra laid waste the Lankan camp. King Janak and his brother, King Kushadhwaj, had authorised the imprisonment of the Lankan prisoners-of-war left behind by Raavan. Vishwamitra and his Malayaputras left for their own capital, Agastyakootam, taking the Lankan prisoners with them. The sage intended to negotiate with Raavan on Mithila's behalf, guaranteeing the kingdom's safety in return for the release of the prisoners-of-war. It was a difficult decision for Sita to leave her friend Samichi behind, but the police force of Mithila could not afford a change in leaders.h.i.+p at this vulnerable moment of time.

Ram...'

Ram turned to his wife with a smile as he pulled his horse close to hers. Yes?'

Are you sure about this?'

Ram nodded. There was no doubt in his mind.

But you are the first in a generation to defeat Raavan. And, it wasn't really a daivi astra. If you-'

Ram frowned. That's a technicality. And you know it.'

Sita took a deep breath and continued. Sometimes, to create a perfect world, a leader has to do what is necessary at the time; even if it may not appear to be the "right" thing to do in the short term. In the long run, a leader who has the capacity to uplift the ma.s.ses must not deny himself that opportunity. He has a duty to not make himself unavailable. A true leader will even take a sin upon his soul for the good of his people.'

Ram looked at Sita. He seemed disappointed. I have done that already, haven't I? The question is, should I be punished for it or not? Should I do penance for it? If I expect my people to follow the law, so must I. A leader is not just one who leads. He must also be a role model. He must practise what he preaches, Sita.'

Sita smiled. Well, Lord Rudra had said: "A leader is not just one who gives his people what they want. He must also be the one who teaches his people to be better than they imagined themselves to be".'

Ram smiled too. And I'm sure you will tell me Lady Mohini's response to this as well.'

Sita laughed. Yes. Lady Mohini said that people have their limitations. A leader should not expect more from them than what they are capable of. If you stretch them beyond their capacity, they will break.'

Ram shook his head. He did not really agree with the great Lady Mohini, respected by many as a Vishnu; though many others believed that she should not be called a Vishnu. Ram expected people to rise above their limitations and better themselves; for only then is an ideal society possible. But he didn't voice his disagreement aloud.

Are you sure? Fourteen years outside the boundaries of the Sapt Sindhu?' Sita looked at Ram seriously, returning to the original discussion.

Ram nodded. He had already made his decision. He would go to Ayodhya and seek permission from his father to go on his self-imposed exile. I broke Lord Rudra's law. And this is his stated punishment. It doesn't matter whether the Vayuputras pa.s.s the order to punish me or not. It doesn't matter whether my people support me or not. I must serve my sentence.'

Sita leaned towards him and whispered, We ... not I.'

Ram frowned.

Sita reached out and placed her palm on Ram's hand. You share my fate and I share yours. That is what a true marriage is.' She entwined her fingers through his. Ram, I am your wife. We will always be together; in good times and bad; through thick and thin.'

Ram squeezed her hand as he straightened his back. His horse snorted and quickened its pace. Ram pulled back the reins gently, keeping his horse in step with his wife's steed.

I'm not sure this will work,' said Ram.

The newly-wed couples, Ram-Sita and Lakshman-Urmila, were on the royal s.h.i.+p of Ayodhya, sailing up the Sarayu, on their way home. They would probably reach Ayodhya within a week.

Ram and Sita sat on the deck discussing what an ideal society meant, and the manner in which a perfect empire must be governed. For Ram, an ideal state was one which treated everyone as equal before the law.

Sita had thought long and hard about the meaning of equality. She felt that just promoting equality before the law would not solve society's problems. She believed that true equality existed only at the level of the soul. But in this material world, everyone was, in fact, not equal. No two created ent.i.ties were exactly the same. Among humans, some were better at knowledge, others at warfare, some at trading and others offered their manual skills and hard work. However, the problem, according to Sita, was that in the present society, a person's path in life was determined by his birth, not by his karma. She believed that a society would be perfect only if people were free to do what they actually wanted to, based on their karma, rather than following the diktats of the caste they were born into.

And where did these diktats come from? They came from parents, who forced their values and ways on their children. Brahmin parents would encourage and push their child towards the pursuit of knowledge. The child, on the other hand, may have a pa.s.sion for trade. These mismatches led to unhappiness and chaos within society. Furthermore, the society itself suffered as its people were forced to work at jobs they didn't want to do. The worst end of this stick was reserved for the poor Shudras. Many of them could have been capable Brahmins, Kshatriyas or Vaishyas, but the rigid and unfair birth-based caste system forced them to remain skill-workers. In an earlier era, the caste system had been flexible. The best example of that was from many centuries ago: Maharis.h.i.+ Shakti, now known as Ved Vyas, a t.i.tle used through successive ages for those who compiled, edited or differentiated the Vedas. He was born a Shudra, but his karma turned him into not just a Brahmin, but a ris.h.i.+. A ris.h.i.+ was the highest status, below G.o.dhood, that any person could achieve. However, today, due to the rigid birth-based caste system, a Maharis.h.i.+ Shakti emerging from among the Shudras was almost impossible.

You may think this is unworkable; you may even consider it harsh. I concede your point that all should be equal before the law and equally deserving of respect. But just that is not enough. We need to be harsh to destroy this birth-based caste system,' said Sita. It has weakened our dharma and our country. It must be destroyed for the good of India. If we don't destroy the caste system as it exists today, we will open ourselves to attacks from foreigners. They will use our divisions to conquer us.'

Sita's solution, which indeed seemed harsh to Ram, would be complicated to implement. She proposed that all the children of a kingdom must be compulsorily adopted by the state at the time of birth. The birth-parents would have to surrender their children to the kingdom. The kingdom would raise these children, educate and hone the natural skills that they were born with. At the age of fifteen, they would appear for an examination that would test them on their physical, psychological and mental skills. Based on the result, appropriate castes would be allocated to the children. Subsequent training would further polish their natural talent, after which the children would be put up for adoption by citizens from the same caste as the ones a.s.signed to the adolescents through the examination process. The children would never know their birth-parents, only their caste-parents.

I agree that this system would be exceedingly fair,' conceded Ram. But I can't imagine parents willingly giving up their birth-children to the kingdom permanently, making the decision never to meet them again, or even know them. Is it even natural?'

Humans moved away from the "natural way" when we began to wear clothes, cook our food and embraced cultural norms over instinctive urges. This is what civilisation does. Among the "civilised", right and wrong is determined by cultural conventions and rules. There were times when polygamy was considered abhorrent, and other times when it was considered a solution when there was a shortage of men due to war. And now, for all you know, you may succeed in bringing monogamy back in fas.h.i.+on!'

Ram laughed. I'm not trying to start a trend. I don't want to marry another woman because I will be insulting you by doing so.'

Sita smiled as she pushed her long, straight hair away from her face as it dried in the breeze. But polygamy is unfair only according to you; others may disagree. Remember, justice in terms of "right" or "wrong" is a man-made concept. It is entirely up to us to define justice in new terms of what is fair or unfair. It will be for the greater good.'

Hmm, but it will be very difficult to implement, Sita.'

No more difficult than getting the people of India to actually respect laws!' laughed Sita, for she knew that was Ram's pet obsession.

Ram laughed loudly. Touche!'

Sita moved close to Ram and held his hand. Ram bent forward and kissed her, a slow, gentle kiss that filled their souls with deep happiness. Ram held his wife as they observed the Sarayu waters flowing by and the green riverbanks in the distance.

We didn't finish that Somras conversation... What were you thinking?' asked Sita.

I think it should either be made available to all or to none. It's not fair that a few chosen ones from the n.o.bility get to live so much longer, and be healthier, than most others.'

But how would you ever be able to produce enough Somras for everyone?'

Guru Vas.h.i.+shta has invented a technology that can ma.s.s-produce it. If I rule Ayodhya-'

When,' interrupted Sita.

Sorry?'

When you rule Ayodhya,' said Sita. Not "if". It will happen, even if it is fourteen years from now.'

Ram smiled. All right, when I rule Ayodhya, I intend to build this factory that Guru Vas.h.i.+shta has designed. We will offer the Somras to all.'

If you are going to create an entirely new way of life, then you must have a new name for it as well. Why carry the karma of the old?'

Something tells me you have thought of a name already!'

A land of pure life.'

That's the name?'

No. That is simply what the name will mean.'

So, what will be the new name of my kingdom?'

Sita smiled. It will be Meluha.'

Are you insane?' shouted Dashrath.

The emperor was in his new private office in Kaushalya's palace. Ram had just informed Dashrath about his decision to banish himself from the Sapt Sindhu to atone for the sin of firing a daivi astra without the permission of the Vayuputras; a decision that had not gone down too well with Dashrath, to say the least.

A worried Kaushalya hurried to her husband and tried to get him to remain seated. His health had been deteriorating rapidly of late. Please calm down, Your Majesty.'

Kaushalya, still unsure of the influence that Kaikeyi exercised over Dashrath, had remained careful in her dealings with her husband. She wasn't sure how long she would remain Dashrath's favourite queen. To her, he was still His Majesty'. But this kid-glove treatment only agitated Dashrath further.

In Lord Parshu Ram's name, Kaushalya, stop mollycoddling me and knock some sense into your son,' screamed Dashrath. What do you think will happen if he is gone for fourteen years? Do you think the n.o.bles will just wait around patiently for his return?'

Ram,' said Kaushalya. Your father is right. n.o.body has asked for you to be punished. The Vayuputras have not made any demands.'

They will,' said Ram in a steady voice. It's only a matter of time.'

But we don't have to listen to them. We do not follow their laws!'

If I expect others to follow the law, then so should I.'

Are you trying to be suicidal, Ram?' asked Dashrath, his face flushed, his hands trembling in anger.

I am only following the law, Father.'

Can't you see what my health is like? I will be gone soon. If you are not here, Bharat will become king. And, if you are out of the Sapt Sindhu for fourteen years, by the time you return Bharat will have consolidated his rule. You will not even get a village to govern.'

Firstly, Father, if you p.r.o.nounce Bharat crown prince when I am gone, then it is his right to become king. And I think Bharat will make a good ruler. Ayodhya will not suffer. But if you continue with me as the crown prince even while I'm in exile, I am sure that Bharat will give back the throne to me when I return. I trust him completely.'

Dashrath laughed harshly. You actually think it will be Bharat ruling Ayodhya once you're gone? No! It will be his mother. And Kaikeyi will have you killed in exile, son.'

I will not allow myself to be killed, Father. But if I am killed, maybe that is what fate has in store for me.'

Dashrath banged his fist on his head, his frustration ringing loudly through the angry grunt he let out.

Father, my mind is made up,' said Ram with finality. But if I leave without your permission, it will be an insult to you; and an insult to Ayodhya. How can a crown prince disobey the king's orders? That's why I am asking you to please banish me.'

Dashrath turned to Kaushalya, throwing up his hands in frustration.

This is going to happen, Father, whether you like it or not,' said Ram. Your banis.h.i.+ng me will keep Ayodhya's honour intact. So, please do it.'

Dashrath's shoulders drooped in resignation. At least agree with my other suggestion.'

Ram stood resolute, but with an apologetic expression on his face. No.

But Ram, if you marry a princess from a powerful kingdom, then you will have a strong ally when you return to claim your inheritance. Kekaya will never side with you. Ashwapati is Kaikeyi's father after all. But if you marry a princess from another powerful kingdom, then-'

My apologies for interrupting you, Father. But I have always maintained that I will marry only one woman. And I have. I will not insult her by marrying another.'

Dashrath stared at him helplessly.

Ram felt he needed to clarify further. And if my wife dies, I will mourn her for the rest of my life. But I will never ever marry again.'

Kaushalya finally lost her temper. What do you mean by that, Ram? Are you trying to imply that your own father will get your wife killed?'

I didn't say that, Mother,' said Ram, calmly.

Ram, please understand,' pleaded Dashrath, desperately trying to keep his temper in check. She is the princess of Mithila, a minor kingdom. She will not prove to be of any use in the struggle you will face ahead.'

Ram stiffened, but kept his voice polite. She is my wife, Father. Please speak of her with respect.'

She is a lovely girl, Ram,' said Dashrath. I have been observing her for the last few days. She is a good wife. She will keep you happy. And you can remain married to her. But if you marry another princess, then-'

Forgive me, Father. But no.'

Dammit!' screamed Dashrath. Get out of here before I burst a blood vessel!'

Yes, Father,' said Ram, and calmly turned to leave.

And you are not leaving this city without my order!' yelled Dashrath at Ram's retreating form.

Ram looked back, his face inscrutable. With deliberate movements, he bowed his head, folded his hands into a namaste, and said, May all the G.o.ds of our great land continue to bless you, Father.' And then, with equal lack of haste, he turned and walked out.

Dashrath glared at Kaushalya, rage pouring out of his eyes. His wife cowered with an apologetic expression on her face, as though she had somehow failed him in this show of will by Ram.

Chapter 27.

On returning to his section of the palace, Ram was told that his wife was out, visiting the royal garden. He decided to join her, and found her in conversation with Bharat. Just like everyone else, his brother had initially been shocked when he heard about Ram's marriage to an adopted princess from a small kingdom. However, within a short span of time, Bharat had grown to respect Sita, her intelligence and strength of character. The two had spent a lot of time with each other, finding a deep sense of appreciation for the qualities they discovered in the other.

...Which is why I think freedom is the most important attribute of life, Bhabhi,' said Bharat.

More important than the law?' asked Sita.

Yes. I believe there should be as few laws as possible; enough just to provide a framework within which human creativity can express itself in all its glory. Freedom is the natural way of life.'

Sita laughed softly. And what does your elder brother have to say about your views?'

Ram walked up to them from behind and placed his hands on his wife's shoulders. His elder brother thinks that Bharat is a dangerous influence!'

Bharat burst out laughing as he rose to embrace his brother. Dada...'

Should I be thanking you for entertaining your bhabhi with your libertarian views?!'

Bharat smiled as he shrugged. At least I won't convert the citizens of Ayodhya into a bunch of bores!'