Success, position, opulence, accolades, influence, achievement, victory, and legacy;
Rama was furnished with all of these, as well as of being of character with a high degree of sensitivity to morality; and it is for this combination of success and values, that Rama is famed as King; and cited in the Mahabharata, many millennia after His reign.
Yuddhistira; also a man of great reason, of humanity and ethics; often questioned the morality of the path that one seems to have to tread in order to reign.
The path to such material position, is often fraught with trials and tribulations; often times due to the its highly competitive nature. A path which therefore requires unwavering commitment; and not one for the faint hearted.
Yuddhistira was quite simply never truly reconciled with this path; being described and chastised by some, including his Mother Queen Kunti, as too reluctant a leader.
For reasons based on his morality and composure; Yuddhistira was Krishna’s pick; and he had the most powerful support both morally and materially, to propel him to reign.
Let us see how Rama, the King of Ayodhya, features in inspiring the Pandavas rise.
With the Kurukshetra War on the verge of its turning point; the death of the teen Abhimanyu at the hands of multiple Kuru warriors, the first and major transgression of the agreed on rules of war, in the philosophy imparted at that time, to Yuddhistira, by Vyasadeva, featured the Son of Dasarath, Rama.
The shocking death of Abhimanya, left the Pandava camp frozen in disbelief; and with Arjuna returning to faces of his kin that were incapable of generating an expression; Arjuna’s reaction, would certainly be unprecedented.
On making his famous vow to kill on the day that followed; Jayadratha, or kill himself before the setting of the Sun, Yudhiṣṭhira’s mind spiralled into philosophical thought centring around death and regret.
Yuddhistira concluded in his mind that Arjuna shall exterminate the Kauravas the following day. Indeed, on the day that followed, Arjuna annihilated 7 of 11 of the Kaurava Akshauhinis after Drona’s efforts to guard Jayadratha.
Vyasadeva, knowing of the mental turmoil his dear grandchild was so frequently plagued with, entered the Pandava battle camp, and in the dialogue that followed, Vyasa shared of a conversation of circumstance where another King of yore, King Srinjaya had his young child, and crown prince, pass away.
Narada in order to illustrate the temporary nature of our existence even in the spheres of power and royalty, emphatically cites 16 of the most famous Monarchs of the land of Bharata Varsha, their individual qualities, their achievements, and what distinguished the standard of their rulership.
The list of 16 monarchs includes Maharaj Prithu, Bharata Maharaj, Bhagiratha Maharaj, Maharaj Yayati, Ambarisha Maharaj, and the great Rantideva.
Lord Rama is also cited amongst the 16 monarchs.
Narada’s description of Lord Rama, to King Srinjaya is as follows:
Rulership:
Rama ruled the kingdom for 11,000 years, and His subjects always uttered His name, and while He ruled, the world became extremely beautiful.
Filling the entire earth with his achievements, he was much applauded even by the renounced celestial Sages.
His subjects were as much delighted with Him, as a sire is delighted with the children of his loins. In consequence of his affectionate treatment of his subjects, the celestials too, worshipped Rama.
And the King, Rama, also performed 100 horse-sacrifices and the great royal sacrifice called Jaruthya.
Opulence & Character:
Youthful in his shape, of a dark-blue hue, of red eyes, possessed the tread of an infuriated elephant, with muscular arms that reached His knees, and beautiful and massive leonine shoulders of great strength, He was beloved to all creatures.
Possessed of every accomplishment, he always blazed forth with his own energy. Indeed, Rama, the son of Dasaratha, greatly outshone every creature.
Indeed, the mighty-armed Rama slew in battle that descendant of Pulastya's race with all his kinsmen and followers, that Rakshasa who was incapable of being slain by the gods and the Asuras together, Ravana.
Rama was endued with immeasurable energy, and countless virtues were there in Him. Compassionate to all creatures, that King, having acquired diverse realms, protected his subjects virtuously.
The Adi Parva, the very first Parva, indeed begins with the list of notable Monarchs who conducted the Horse Sacrifice, a symbol of power and auspiciousness, to establish definitive rulership. In lists, it is not all in the line who are cited; many are skipped. But those who conduct great acts, are remembered.
Yuddhistira, being sometimes of mild nature, due to his tendency to contemplate before acting, becomes hesitant to perform the Horse Sacrifice, Vyasa encourages him by citing Rama, saying:
“And even as Dasaratha's son, Rama, or as Dushyant's and Sakuntala's son, thy ancestor, the lord of the Earth, King Bharata, had done, do thou agreeably to the ordinance celebrate the Horse-sacrifice with Dakshinas.”
Rama was noted as a passer on of teachings concerned with leadership, and specifically in this story, on the value of gold, Bhishma here imparts the same to Emperor Yuddhistira before leaving his body, saying:
“Even this was said by the Grandsire Brahma unto Indra. Indra imparted it to Dasaratha, and Dasaratha in turn to his son, Rama. Rama of Raghu’s race, imparted it to his dear brother Lakshmana, of great fame. While dwelling in the woods, Lakshmana imparted it to the Sages. It has then come down from generation to generation, for the Sages of rigid vows, held it amongst themselves, as also the righteous King’s of the Earth. My preceptor, O Yuddhistira, conveyed it to me.”
And so are spoken the glorious achievements of Rama.
Sage Vaisampayana, the traditional narrator of the Mahabharata, who spoke it at the great snake sacrifice of King Janamejaya, the great grandchild of Arjuna, sometimes shared his own reflections and realisations.
As he was contemplating on the delusion of Yuddhistira, to fall for the offer of the second gambling match by Sakuni and Duryodhana, he drew a comparison between Yuddhistira & Rama.
He specifically reflects on how when certain results are destined, specifically those involving a downfall, the events in the lead up, often involve a lapse in intelligence, haste or panic, an increase in emotion, and ultimately clouded judgement.
The end is destined, and the means come together to secure it.
Here Sage Vaishampayana draws on Rama, ahead of the fateful gambling match:
“Although a living animal that was made of gold, was an impossibility, yet Rama suffered himself to be tempted by such a golden looking deer. Indeed, the minds of men over whom calamities hang, become deranged and out of order.”
And it is not only Sage Vaisampayana who sees the resonance between Yuddhistira and Rama, but also others.
After their exile of 14 years, the same duration as that of Rama, the Pandavas roved from forest to forest, and they once decided to go to a sacred lake by the forest called Dwaitavana.
Sage Vaisampaya explains:
“And approaching the beautiful river Saraswati, Yuddhistira saw many ascetics crowned with success in the habitations in that forest, and virtuous men of sanctified souls clad in barks of trees and bearing matted locks on their heads. And descending from their cars, the King, that foremost of virtuous men, Yuddshitra with his brothers and followers entered that forest like Indra of immeasurable energy entering heaven. And crowds of Charanas and Siddhas desirous of beholding the monarch devoted to truth, came towards Yuddhistira. And the dwellers of that forest stood surrounding that lion among kings, possessed of great intelligence. And saluting all the Siddhas, and saluted by them in return, as king or a god should be, that foremost of virtuous men, the Pandavas entered the forest with joined hands accompanied by all those foremost of regenerate ones.
After some time, those chiefs of the Bharata race Bhima and Dhananjaya and the twins and Krishna and their followers, all fatigued, leaving their vehicles, sat themselves down around that best of Kings Yuddhistira. And with those five illustrious bowmen who had come there for rest sitting under the tree, looked like a mountain with five huge elephants resting on its side. Accompanying them, was the great Sage Dhaumya, their preist, who was like unto a father to them.
Then there came, as a guest, unto the abode of the accomplished Pandavas living in the woods after loss of their kingdom, the ancient Sage Markandeya, possessed of an intense and abundant energy. And that illustrious and all-knowing Sage, of unrivalled energy, beholding Draupadi and Yudhishthira and Bhima and Arjuna, in the midst of the ascetics, smiled, recollecting Rama in his mind.
And Yudhishthira the just, apparently grieved at this smiling of the Sage Markandeya, asked him, saying, 'All these ascetics around us, are sorry for seeing me here. Is it that thou alone smilest, as if in glee, in the presence of these?
And Markandeya replied, “O child, I too am sorry, I and do not smile in glee Nor doth pride born of joy possess my heart! Beholding today thy calamity, dear child Yuddhistira, I recollect Rama, the son of Dasaratha, devoted to truth. Even that Rama, accompained by Lakshmana, dwelt in the woods at the command of his father Dasaratha, O son of Pritha. I beheld him in days of old, ranging with his bow on the top of the Rishyamuka hills. The illustrious Rama was like unto Indra, the lord of Yama himself, and the slayer of Namuchi! Yet that sinless one had to dwell in the forest at the command of his father, accepting it as his duty. The illustrious Rama was equal unto Indra in prowess, and invincible in battle. And yet he had to range the forest renouncing all pleasures, as you are now. Therefore, should no one act unrighteously, saying, “I am mighty!“
After the escape of Draupadi from Jayadratha, and him seeking the counsel of Lord Shiva, Yuddhistira sat besides Sage Markandeya, and inquired of him why such an injustice seems to continue to happen to the Pandavas inspite of them not doing harm to others.
Yuddhistira, feeling despondent remarked to Sage Markandeya:
“Is there anyone who is more unfortunate than I am? Hath thou ever seen or heard of such an unfortunate one before?”
Sage Markandeya replied:
'O bull of the Bharata race, even Rama suffered unparalleled misery, for the evil-minded Ravana, king of the Rakshasas, having recourse to deceit and overpowering the vulture Jatayu, forcibly carried away his wife Sita from his asylum in the woods. Indeed, Rama, with the help of Sugriva, brought her back, constructing a bridge across the sea, and consuming Lanka with his keen-edged arrows.'
And Sage Markandeya thereby again provided Yuddhistira some mental relief by highlighting that he was not alone in tribulation..
And finally comes the situation involving Draupadi who was living with her husbands, scattered in various menial roles across the Kingdom of Virat, as they seeked to hide from the Kauravas.
In the process, Draupadi, being as beautiful as she was, without the close proximity of her powerful Pandava husbands, finds herself in a situation where Kichaka, the brother-in-law of the ruling King Virat, makes a front to her.
Draupadi, becoming extremely upset, seeks the solace and help of Bhima. Bhima tries to reassure Draupadi, saying:
“O my dear Draupadi, thou may have heard that Janaka's daughter Sita, the princess of Videha, followed her Lord Rama, while living in dense woods. And that lady of graceful hips, Rama's beloved wife, afflicted with calamities and persecuted by the Rakshasas, at length, finally regained the company of Rama and all was well.”
And so the examples of Rama, and Sita have been revered and cited not only to the Pandavas, but between the Pandavas and their wife Draupadi.
With Rama, having so many similar characteristics to Yuddhistira; even being described as “justices’ self” in the Ramayana, with both of these great personalities, being emblems of Dharma, it is no surprise that 13 of the 18 parvas of the Mahabharata feature Rama in terms of His accolades and His tribulations.
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