The lotus-eyed Rama is less than sixteen. That is, he has just completed fifteen years and has entered into the sixteenth at the time of his departure with Valmiki. Marica later on says, ‘Sixteen-year-old Rama is not a consummate archer.’ Further, we can conclude that Rama was twenty-eight at the time of his exile. This is supported by Sita’s statement, ‘I lived for twelve years in Raghava’s abode my brilliant husband is twentyeight.’ Kausalya also exclaims, ‘O son, twentyeight years have passed after your birth!’.
On the other hand, it may be argued that Rama was twentyfive at the time of his exile. Here, Sita’s panca-vimsaka is taken in literal sense, i.e. ‘of twentyfive’. Other events confirm this.At the time of his departure with Viswamitra, Rama was quarter to sixteen, i.e. twelve years. He married Sita at thirteen. And Sita spent twelve years in Rama’s palace before exile.
Bhusanakara is of the same opinion. However, he reckons the period in a different way. He takes Kausalya’s expression dasa sapta ca varsani meaning, literally, seventeen years. He calculates this period from Rama’s upanayana, the second birth of the twice-born castes. He presumes that the upanayana commenced in his eighth year and adds ‘eight’ to ‘seventeen’. In our view, the opinion deserves consideration, since the age is sometimes counted either from birth or from upanayana.
Aksauhini 1.20.3
Dasaratha said to Viswamitra, “Seer, I am the guardian and the chief of aksauhini army. I will send them to fight night-roving demons that spoil your sacrifices.” This indicates that there is no need to send Rama.
The Adiparvan of the Mahabharata states the formation of the aksauhini army, thus: The ‘Patti’ is the smallest division of an army consisting of one chariot, one elephant, three horsemen, and five army-men. Three ‘pattis’ form the senamukha, the van of an army. The Gulma, the guard of soldiers, consists of three senamukhas. Three gulmas form the gana, the body of troops, while three ganas evolve the vahini. Three vahinis constitute the prtana, the hostile armament. Three prtanas yield camu. Three Camus form an anikini. Last, the ten anikinis constitute the aksauhini.
Dasaratha’s plea to Viswamitra 1.20.21
Dasaratha, again, asserts his inability to offer a battle against Ravana. He pleads when we learn that the gods could not combat with Ravana in the battlefield, we would not resist him. Thus here is the figure of speech kavyarthapatti. It further implies that when all are too incompetent to rival Ravana, it naturally follows that I cannot endure him. The same figure of speech reveals another kavyarthapatti. Furthermore, the passing reference to Brahma’s grant of the boon in Viswamitra’s speech suggests that the king has ascertained Ravana’s invulnerability.
The expression nasaktosm indicates Dasaratha’s want of urge to present himself at the seer’s place. It reveals Dasaratha’s reflection, thus: On hearing the defeat of Marica and Subahu, Ravana would surely arrive there. However, the king would not kill him, since his slaughter would cause Brahma’s disrespect. This, further, shows Dasaratha’s awareness of moral conduct.
“Marica and Subahu, sons of Sund and Upasund, interrupt your sacrifice. They are terrible like Kala or the God of Death in the battlefield. Certainly, I will not allow Rama to join you.” Dasaratha means to say that the demons with mightiest limbs are adept at their vicious tricks. On the contrary, Rama has a tender body. He is not fit to fight them. According to a maxim, “Both wedding and disputing with the equals are commendable. Marica and Subahu, the famous descendants of the family of daityas, are brave. Born to the yaksa-kanya, they are trained well in warfare. They attained demoniac nature owing to Agastya’s curse. I will join you with the host of my allies to fight against any of your enemy stronger than Marica and Subahu. However, I will surely join you with my kinsmen even if there is no occasion for combat.”
Here the content conveys the following ideas: 1.The particle ca recalls Agastya’s curse.2. Dasaratha would not fight with Marica and Subahu. 3. Their birth in demon’s family hints their relation with Ravana, the recipient of Brahma’s boon. 4. Born to yaksa-kanya, they belonged to yaksa family. The king remembered Manu’s words addressed to Dhruva, stating “yakshas should not be killed.” Their slaughter would lead to Manu’s disrespect. All these facts forced the king’s unwillingness to join the seer.
Rama’s age at exile 1.20.2
The lotus-eyed Rama is less than sixteen. That is, he has just completed fifteen years and has entered into the sixteenth at the time of his departure with Valmiki. Marica later on says, ‘Sixteen-year-old Rama is not a consummate archer.’ Further, we can conclude that Rama was twenty-eight at the time of his exile. This is supported by Sita’s statement, ‘I lived for twelve years in Raghava’s abode my brilliant husband is twentyeight.’ Kausalya also exclaims, ‘O son, twentyeight years have passed after your birth!’.
On the other hand, it may be argued that Rama was twentyfive at the time of his exile. Here, Sita’s panca-vimsaka is taken in literal sense, i.e. ‘of twentyfive’. Other events confirm this.At the time of his departure with Viswamitra, Rama was quarter to sixteen, i.e. twelve years. He married Sita at thirteen. And Sita spent twelve years in Rama’s palace before exile.
Bhusanakara is of the same opinion. However, he reckons the period in a different way. He takes Kausalya’s expression dasa sapta ca varsani meaning, literally, seventeen years. He calculates this period from Rama’s upanayana, the second birth of the twice-born castes. He presumes that the upanayana commenced in his eighth year and adds ‘eight’ to ‘seventeen’. In our view, the opinion deserves consideration, since the age is sometimes counted either from birth or from upanayana.
Aksauhini 1.20.3
Dasaratha said to Viswamitra, “Seer, I am the guardian and the chief of aksauhini army. I will send them to fight night-roving demons that spoil your sacrifices.” This indicates that there is no need to send Rama.
The Adiparvan of the Mahabharata states the formation of the aksauhini army, thus: The ‘Patti’ is the smallest division of an army consisting of one chariot, one elephant, three horsemen, and five army-men. Three ‘pattis’ form the senamukha, the van of an army. The Gulma, the guard of soldiers, consists of three senamukhas. Three gulmas form the gana, the body of troops, while three ganas evolve the vahini. Three vahinis constitute the prtana, the hostile armament. Three prtanas yield camu. Three Camus form an anikini. Last, the ten anikinis constitute the aksauhini.
Dasaratha’s plea to Viswamitra 1.20.21
Dasaratha, again, asserts his inability to offer a battle against Ravana. He pleads when we learn that the gods could not combat with Ravana in the battlefield, we would not resist him. Thus here is the figure of speech kavyarthapatti. It further implies that when all are too incompetent to rival Ravana, it naturally follows that I cannot endure him. The same figure of speech reveals another kavyarthapatti. Furthermore, the passing reference to Brahma’s grant of the boon in Viswamitra’s speech suggests that the king has ascertained Ravana’s invulnerability.
The expression nasaktosm indicates Dasaratha’s want of urge to present himself at the seer’s place. It reveals Dasaratha’s reflection, thus: On hearing the defeat of Marica and Subahu, Ravana would surely arrive there. However, the king would not kill him, since his slaughter would cause Brahma’s disrespect. This, further, shows Dasaratha’s awareness of moral conduct.
“Marica and Subahu, sons of Sund and Upasund, interrupt your sacrifice. They are terrible like Kala or the God of Death in the battlefield. Certainly, I will not allow Rama to join you.” Dasaratha means to say that the demons with mightiest limbs are adept at their vicious tricks. On the contrary, Rama has a tender body. He is not fit to fight them. According to a maxim, “Both wedding and disputing with the equals are commendable. Marica and Subahu, the famous descendants of the family of daityas, are brave. Born to the yaksa-kanya, they are trained well in warfare. They attained demoniac nature owing to Agastya’s curse. I will join you with the host of my allies to fight against any of your enemy stronger than Marica and Subahu. However, I will surely join you with my kinsmen even if there is no occasion for combat.”
Here the content conveys the following ideas: 1.The particle ca recalls Agastya’s curse.2. Dasaratha would not fight with Marica and Subahu. 3. Their birth in demon’s family hints their relation with Ravana, the recipient of Brahma’s boon. 4. Born to yaksa-kanya, they belonged to yaksa family. The king remembered Manu’s words addressed to Dhruva, stating “yakshas should not be killed.” Their slaughter would lead to Manu’s disrespect. All these facts forced the king’s unwillingness to join the seer.