மரபு விக்கி - பயனர் பங்களிப்புக்கள் [ta]

Vali – Part 4

2010-06-25T11:50:09Z

Hariki:

= Vali, the father and husband =

Whatever be the position, the power, the strength that a person enjoys, only prudence, wisdom and his good deeds stand him in good stead and leave him in a relatively better state of mind – if not complete peace, for that needs devotion and realisation too – at the time of his death. Realisation of where the line of power ends, realisation of the fact that Time flows on and on mercilessly, without waiting for anyone.

Sri Rama puts this beautifully when comforting Sugriva, Tara and others on the death of Vali. He says, “The Time-Spirit has no kinship, friendship or affinity with anyone nor is there any means of bringing It under control nor (again) can one’s prowess prevail against It. Nor is God, who is the Cause (of all), subject to the control of an individual soul. By a discerning man everything should be looked upon as an evolute of the Time-Spirit.” (Valmiki Ramayana, Kishkindha Kanda, Canto 25, Sloka 7-8)

Vali, who is guilty of over-indulgence and frittering away his power during his lifetime, is now worried about Tara and more particularly Angada. Will Sugriva take kindly to them? Will they be safe? Will they suffer disrespect and humility because of his misdeeds? Will Sugriva nurture his hatred and subject his survivors to ill will and malice? That is the reason why he sought the protection of Rama. That is why he wanted Rama to be the protector of Sugriva and mentor of Angada. Now we see the same fears once again raising their heads in his solicitation to Sugriva.

“See fallen on the ground this Angada, who is not only deserving of (all) comfort but has (actually) been brought up in comfort (nay) whose countenance is bathed in tears and who though a (mere) boy, is not at all childish.” (Ibid, Canto 22, Sloka 8) Remember what Vali told Rama about Angada? “Angada (son of Tara) who is still young, though exceptionally mighty, and whose judgment has not yet matured…” (Ibid, Canto 18, Sloka 50) But when talking about the same Angada to Sugriva, Vali says he “is not at all childish”. One who can understand a father’s heart will not have any difficulty in sympathising with Vali for this difference when speaking to different people.

“Protect in every way on all sides like a son sprung from your own loins my son – (Angada) who is dearer than life (to me), and is (now) going to be bereft of me, so that nothing may remain lacking to him. Be you his father, donor and protector too in everyway as also his refuge in dangers, as I have been, O ruler of monkeys.” (Ibid, Canto 22, Sloka 9-10)

Let Angada not feel the difference. Be his father. And, listen to Tara. She is so wise. “Nay, this Tara (daughter of Susena) is extremely clever in discerning the most profound matters as well as in deciphering the meaning of portents of various kinds as also in all other ways. That which she recommends as right should be unhesitatingly done (by you). No opinion of Tara turns out to be wrong.” (Ibid, Canto 22, Sloka 13-14)

May you be guided by her wisdom. That is, do not take lightly of her because I was guilty of depriving your wife. Once again compare this with Vali’s request to Rama. “(Nay), you should handle the situation in such a way that Sugriva may not treat with disrespect poor Tara, mentioned above, who is guilty only because I have been guilty (of persecuting him).” (Ibid, Canto 18, Sloka 55)

The Slokas occurring in different Cantos – when juxtaposed and read – give an insight into the innermost recesses of that wounded soul, Vali.

= The doors of heaven are wide open =

Vali then handed the gold chain given to him by Indra that was supposed to give the wearer half the strength of the enemy he encounters, to Sugriva. “Also wear this ethereal chain of gold, O Sugriva; for the exalted goddess of victory abides in it and may leave it for good (if it remains on my dead body) when I am dead.” (Valmiki Ramayana, Kishkindha Kanda, Canto 22, Sloka 16) Wear this for the goddess presiding over it would leave it, if the chain is left on my dead body and thus defiled. Soon after the chain of gold is removed from his body, Vali dies.

The verses of Kamban however, do not show Vali in such a desperate mood, not a single word of suspicion or uncertainty expressed about the possibility of Sugriva ill-treating Tara or Angada. We see him speaking with the maturity of a realised soul. He does not say anything about how Sugriva should treat Tara or protect Angada. In fact these two names are not mentioned at all in his speech either to Rama or to Sugriva.

We see the advices that Vali gives to Sugriva and Angada centre around just two points here. ‘Do not lament over my death. I am only leaving for good. Never falter in your duty to this person, Rama. Help him in his mission. That is your duty. That is what you are supposed to do.’

Vali (in Kamba Ramayana) speaks as a person who is convinced with the intentions of Sugriva and who is clear in his mind about what he would and would not do to them after his death. It is therefore that we do not find any reference to Angada or Tara when he speaks to Sugriva. After he completed saying whatever he wanted to say to Sugriva, he turns to Rama and tells him ‘mannavarkku arasan maindha’ O son of king of kings! (Son of Dasaratha!) ‘matru ivan sutrathOdum un adaikkalam’ this Sugriva, with all his kith and kin, take refuge in you. It is for you to protect them.’ ‘endru uithE uyar karam uchchi vaiththaan.’ So saying, he raised his hand and touched Sugriva’s head, blessing him.

It is to be seen here that he asks Sugriva to bring Angada to his presence. That itself is a testimony of his trust. Once again, he gives his advice to Angada, on similar lines as given to Sugriva. Turning to Rama he said, ‘This is Angada, my son. ‘neenira nirudhar ennum thui adai kanali anna thOLinan.’ He possesses shoulders of fire that would turn to embers the rakshasas like pieces of cotton. ‘thozhilum thooyan.’ He is pure in his deeds. ‘un kai adai aagum.’ Please take him under your protection.

This supplication does not say that this is required because Vali was not sure of what Sugriva would do. It simply stops with seeking the protection of Rama for Angada as he sought for Sugriva. With those words, Vali dies. The verses do not speak anything about Tara. Kamban changes the order of events and makes Tara to come only after Vali dies.

When Vali solicited the protection of Rama for Angada, Rama did something that was unexpected and remarkable. That stands in testimony to the trust that he placed in Angada, apart from conferring honours on Angada.

= The sword of Rama =

Kamban gives a new dimension to trust and trustworthiness with the gesture of Rama. ‘than adi thaazhalOdum, thamaraith thadang kaNNaanum’ when Angada fell at his feet, the lotus eyed Rama ‘ponnudai vaaLai neeti nee idhu poruthi endraan’ extended his sword and told Angada, ‘bear this.’

There are two varying interpretations of this line. Some feel that Rama, with the sword in hand, extended it towards Angada, pointing it to him (implying his killing of Vali) and told ‘bear this’. In other words, ‘bear with me for this.’ They feel that Rama apologises to Angada and admire his ability to come down from his exalted stature and bend before a youngster and asking for his pardon for having killed his father. He is able to see the agony in the heart of Angada and therefore he apologies to him, is what they say, to support their interpretation.

But this interpretation is somewhat laboured. No explanation or interpretation, however good it may be, can be considered good unless it is correct and appropriate also. It should have the backing of the Poet. It should have other incidents or events to support that claim. There should be internal evidence to prove that point. Sadly, there is nothing to support this argument excepting the third line of the verse that says ‘ennalum ulagam Ezhum Ethina.’ When Rama said this, all the seven worlds praised him. What is there in the simple act of handing over a sword for all the seven worlds to praise him, the ‘advocates of apology’ ask. According to them, the seven worlds praised Rama because he apologised to Angada.

We don’t deny the fact that the explanation as it is, is good. However, one question arises. What is the need for Rama to draw out his sword and point to Vali with it, while he can simply point to him with his finger? One has to remember Rama is an archer and always carries the bow in his hand and therefore his sword would necessarily be hanging from his side, about his waist, and will not be always in his hand, as does the bow. Therefore, if he were to point to Vali with his sword, he should first draw it out of the sheath. Why should he go through all this trouble for a simple act of pointing to Vali! That makes the ‘interpretation as apology’ rather weak.

And when apology is sought for, it means that Rama was sorry for what he did. But Rama says that he killed Vali, without even the trace of feeling guilty about it. “No agony is felt by me or remorse for what I have done,” is what Rama says to Vali when he was giving out his reasons for killing him from behind a tree. (Valmiki Ramayana, Kishkindha Kanda, Canto 18, Sloka 37). And therefore, there is no reason why he should apologise. There is no reason to believe that he apologised out of pity for Angada, to pacify his heart. Vali has already told Angada that Rama was not at fault and that he should take to him as his benefactor. Angada has accepted that and has now fallen at the feet of Rama. Pity is therefore no reason for seeking apology when none involved feels that Rama is at fault. In the circumstances, the ‘apology’ idea sounds rather incongruous, though it indeed is very good.

Then what was the intention of Rama in handing over his sword to Angada? Is there any internal evidence to prove that stand? Why should at all he hand his sword to Angada? Was handing over the sword a simple act? Was there nothing in it for ‘all the seven worlds to praise?’

= Assurance, not an apology =

Remember, Rama killed the father moments ago and is now giving his sword to the son. That is no small thing.

Let’s look at the line once again. ‘ponnudai vaaLai neeti nee idhu poruthi endraan’. The word for word meaning of the line would be – ‘pon’ golden ‘udai vaaLai’ sword ‘neeti’ extending (or) pointing – the word means both. ‘nee’ you ‘idhu’ this ‘poruthi’ take (or) bear ‘endraan’ told. Bear is the English equivalent that conveys both the meanings. He pointed his sword and told ‘bear this.’ Or, he extended his sword and said ‘bear this.’

Both sound correct and acceptable. However, we have to rewrite the meaning of the first interpretation as ‘He pointed (with) his sword and told ‘bear (with me for) this.’ Further, where did he point? That is a question, the answer for which has to be assumed, with the necessity of supplying words that are not there in the verse. Therefore the first interpretation necessitates the insertion of the phrase, ‘towards Vali’ without which the intended shade cannot be obtained. But what supports the necessity to supply this phrase?

Moreover, as we saw already, Rama did not have to draw his sword to point it towards Vali, when he could have done so easily with a finger. Further, there is no significance in pointing to a person with a sword rather than with the hand.

A simple and direct reading of the verse would mean, ‘Rama extended (‘gave’ is the implied meaning) his sword and told Angada, ‘take it.’ It is not that easy a situation and that simple an act that did not merit the ‘praise of all the seven worlds’ as the ‘advocates of apology’ seem to believe. Remember, Rama killed the father moments ago and is now giving his sword to the son. That is no small thing. It has to be remembered that the sword is a weapon and could be used against the person who is giving it. Angada was not armed at the moment. Arming him, whose father was killed by the very same person who was handing over his sword, was not a small thing.

Just look at the scene. Vali is lying down, mortally wounded and life is flowing out of him. Angada is lamenting. Vali advises Angada not to lament for his death and justifies the act of Rama. He advises him to serve Rama and also hands him over to Rama to be his mentor and protector, to reiterate, along with Sugriva. Angada accepts the advice of his father and falls at the feet of Rama. If Rama is handing his sword to Angada, what does it convey?

It says, ‘Here, Angada, take my sword. I trust you and therefore hand this to you. You are accepted as my ward.’ Besides that, of all the weapons the sword is considered to be the symbol of strength, power and authority. That is why even in this age of machine guns, it continues to be a part of the outfit of Chiefs and other senior members of Army, who sport it, carry it in ceremonial parades and other important occasions. It is not replaced by the gun as yet in such occasions!

Therefore, it is apparent that Rama appoints Angada as the Prince Regent by this simple ceremony. An assurance to the departing soul that everything would be taken care, Sugriva would be anointed as the King and Angada would be the Prince Regent. If we look at the second part of the third line and the fourth line of the verse it says ‘iRandhu vaali an nilai thuRandhu vaanukku appurathu ulagan aanaan.’ Vali left for his heavenly abode (on seeing that). Vali was happy to see the significance of what Rama did and died in peace, only after seeing this.

Right. Is there any internal evidence for Angada continuing to carry the sword of Rama? Yes. Very much. Look at the verse describing the coronation of Rama. The very first line says, ‘ariyaNai anuman thaanga,’ Hanuman bore (supported) the throne; ‘angadhan udai vaaL Endha,’ Angada bore the sword of Rama. Is this not the sword that was handed over to him at the time of Vali Vadham? Does it require any more argument?

It was not an apology that Rama sought. It was an assurance that he gave to the departing soul.

= Why weaker of the two? =

Let’s now take up the question of why Rama chose a comparatively weaker ally, Sugriva, who did not have any means of helping him when they entered into friendship. Sugriva was fleeing away from Vali from place to place and did not possess any great physical power, nor an army, nor access to the portals of power. His only blessing at that time was Hanuman, who was always with him. But even Hanuman was not of very great help at that time, for he was under the spell of the curse that Rishis pronounced on him to stop his mischief at a very tender age, that made him unaware of his own strength, until at a very later date when Jambavan reminded him of it. The point is Hanuman was respected more for his wisdom, communication skills and other knowledge oriented faculties of his rather than physical might, before Jambavan reminded him of his strength.

Otherwise, he would not have also been fleeing all over the world along with Sugriva, even though he was more powerful than Vali in many respects. He had boons from almost all the celestials and the Trinity, was blessed with immortality and was supreme of all monkeys, including Vali. Why did he not fight with Vali and vanquish him there and then? This question is asked by Sri Rama himself, in the Uttara Kanda, after his coronation, when Agastya visits him.

“Sri Rama then interrogated the sage having his abode in the southern quarter; and full of humility, with joined palms, He addressed the following significant words to him: “Incomparable indeed was the aforesaid might of Vali and Ravana. The might of the aforesaid two warriors was, however, not equal to Hanuman; such indeed is my opinion. Heroism, cleverness, strength, firmness, sagacity, prudence and prowess and power have taken up their abode in Hanuman. ……… I wonder wherefore, when hostility sprang up (between Sugriva and Vali), Vali was not consumed as a tree (by fire) by Hanuman with a desire to please Sugriva. I think, Hanuman was not conscious of his own might in that he (simply) watched Sugriva (now the supreme ruler of the monkeys), who was dearer to him than his life, suffering hardships in exile.” (Valmiki Ramayana, Uttara Kanda, Canto 35, Sloka 1-3, 11-12)

Sage Agastya replies to this question as follows. “What you say regarding Hanuman is true, O jewel among the Raghus! None else is equal to him in might, speed or intelligence. An imprecation was, however, pronounced on him in the past by ascetics…” (Ibid, Sloka 15, 16) And then Agastya narrates the story of Hanuman.

Just think of it. It was Hanuman who suggested to Sugriva that they could be safe in Rishyamuka Parvata, remembering that Vali could not enter there. But it takes him a long time before he thinks of this solution. Had he suggested this at the beginning itself, it would have saved poor Sugriva and his friends (including Hanuman himself) from running everywhere and being beaten repeatedly everywhere by Vali. Amnesia. That’s the answer.

Therefore, Sugriva was very, very weak when Rama made friends with him. Even his only source of strength, his closest friend Hanuman, who had grown with him from boyhood like fire and wind, was of not much use at that time. Sugriva does mention to Rama that Vali had defeated Ravana (in Valmiki Ramayana) and Hanuman gives this piece of information in Kamban, to Rama.

What then stopped Rama from seeking the friendship of Vali who was far superior, who was in power and who had the army at his disposal, and most of all who had already defeated Ravana?

= Sugriva and Vibishana Saranagathi =

When we opened this discussion on the Vali Episode, we started with the suggestion of Kabandha who told Rama that he would need the help of someone to accomplish his endeavour of vanquishing Ravana and retrieving Sita. He suggested the name of Sugriva and told Rama that Sugriva is in an almost similar mental state – of being chased away from kingdom and living estranged from wife – as that of Rama and will be able to empathise with him much better, as they have at least one point in common.

It has to be remembered here that the fact Vali established his might over Ravana was revealed to Rama – both in Valmiki and Kamban – only after the promise of friendship is made. In Valmiki, the friendship is made before fire. But Kamban does not mention that they became friends with fire as ‘saakshi’. It was just words of assurance and nothing more than that. The word fire is not mentioned in the verse. Let’s see the verse in question once again.

‘endra ak kurakku vEndhanai iraamanum irangi nOkki,’ Rama looked at the Vanara king with eyes full of compassion ‘undhanakku uriya inba thunbangal’ whatever be your pleasures and pains; ‘uLLa mun naaL sendrana pOga mEl vandhu uruvana theerpal’ whatever be your pains originating from the past or arising in the future, I will alleviate. ‘anna nindrana enakkum nirkkum nEr ena mozhiyum nEraa.’ All such (pains and pleasures) are mine too and he gave his word for it. Your pleasures are my pleasures and all your past, present and future pains are mine. I will do everything in my power to rid you of them.

There was a question raised here, on this point. “Whoever is your friend, even if they are bad (and of questionable character) is my friend. 'un kilai enadhu.' Your relatives are mine” This is a bit disconcerting to me in that when discussing Vibishana, you clearly pointed out how he stood by the side of dharma and defended his action. Now in this column Rama's above mentioned words kinda give me the impression that Rama was willing to compromise on dharma, so that he can get Sugriva to help him. This sounds selfish to me....” was the question raised by a reader. (See: Was he selfish?)

This question has to be gone into first before answering why he chose the weaker of the two.

With minor differences, Vibishana and Sugriva are saranagathas – who sought refuge in the Lord. We have seen that Kamban has built up his drama mainly on the theme that Sugriva was granted refuge. Even in Valmiki Ramayana Sugriva says that he is a ‘dasa’ of Rama, though the latter treats him as his friend. In his fight against Ravana, Sugriva tells him: “I am a friend and servant of Sri Rama, O ogre! You shall not be spared this day… (Valmiki Ramayana, Yuddha Kanda, Canto 40, Sloka 10)

Srinivasa Sastriyar interprets this Sloka as follows. “You know who I am. Rama and I are allies. I have come here to assist him in his cause. He regards me as an ally, as if I were a co-ordinate part. Really, I am his ‘dasa’. Though in his judgement an ally, I am truly at heart his ‘dasa’.”

Well, there are three aspects to consider why Rama told Sugriva, ‘Whoever is your friend, even if they are bad (and of questionable character) is my friend’.

= Sugriva and Vibishana Saranagathi II =

We are discussing the reason why Rama told Sugriva ‘Whoever is your friend, even if they are bad (and of questionable character) is my friend.’ Does this not sound in violation of his declared purpose of standing by the side of Dharma? Would he accept even bad people, if it suits his convenience?

Number one. When Vibishana came to Sri Rama, seeking Saranagathi, he was clear and convinced in his mind about the divine nature of Rama. “I am the youngest (half) brother of Ravana and having been insulted by him, have sought you, who are capable of affording shelter to all created beings, as my refuge. (The city of) Lanka has been abandoned by me as well as my friends and possessions. My sovereignty, nay even life and amenities are (now) centred in you,” is how he starts his supplication. (Valmiki Ramayana, Yuddha Kanda, Canto 19, Sloka 5)

Rama, declared moments earlier to Sugriva (as we have seen before) “I vouchsafe security against all living beings to him who comes to me only once and seek protection (from me), saying ‘I am yours’; such is my vow. Bring him (hither), O jewel among men, be he Vibishana or Ravana himself, O Sugriva! Security has (already) been granted in his favour by me.” (Ibid, Sloka 33-34)

‘It is my vow,’ says Rama ‘to protect anyone who seeks refuge in me, just only once.’ Well, Vibishana was so very clear in his mind and therefore he didn’t have to be spoken with words of assurance and he was accepted.

But in the case of Sugriva, remember that Rama went to him, seeking his help. But Sugriva was in a confused state of mind; at that time he did not even properly respond to Rama when his help was sought. Therefore, it became necessary for Rama to comfort him. But then, if he says, ‘I will accept your friends as mine, even if they are bad,’ does it mean that he would stand even by the bad and wicked? Then what happens to his Dharma?

Number two. It should be understood very clearly that when such an assurance was made, what Rama really meant was, ‘I will not look for credentials from the person who seeks protection. That is, his past is immaterial to me.’ And then what happens to the person if he was really bad? Once he surrenders unto Him, it is not possible for the protected to pursue his old ways! After all, when would a person – be he good or bad – seek refuge unto him? Only after the realisation that what he was doing was wrong. That is why the Lord says in Gita –
<blockquote>sarva dharman partiyajya mam ekam saranam vraja aham tva sarvapapebhyo moksayisyami ma sucah </blockquote>
When he says 'Abandon all your Dharma and come unto me,' does it mean, 'You can continue to plunder, murder and commit all kinds of things that would disturb the equanimity of your surrounding, AFTER you surrender unto me!' No. One CANNOT simply continue to do that after he seeks his refuge. How can anyone continue to be with the devil, when once he is protected by the Lord! It is simply not possible for anyone to be bad, after surrender unto Him! Let us take a test case. He tells Sugriva be he Vibishana or Ravana himself, O Sugriva! Security has (already) been granted. Supposing Ravana came to him, seeking his refuge, how would he have reacted? Would he have accepted him, and if so would it have been without preconditions? Is there any evidence in Ramayana to prove that point?

= Comforting, not compromising =

Opportunities were indeed given by Rama for Ravana to amend his ways twice, directly. This is apart from the messages conveyed by Hanuman and Sugriva to surrender to Rama. Before the commencement of the war, Rama sent Angada as his emissary with the message ‘deviyai viduga.’ Give back Sita. ‘andrEl’ Or else, ‘seruk kaLathu edhirndhu,’ meet me in the battlefront and ‘aaviyai viduga’ give up your life.

‘I will spare you if you return Sita to me,’ was the first message sent through Angada. Lakshmana was not for sending emissaries at a time when they have all arrived in Lanka and preparations for war were on. ‘What is the purpose?’ protested Lakshmana. ‘He won’t listen. Then why should you send a messenger now, at this stage? ‘irakkamadhu izhukkaam endraan iLayavan’ Your magnanimity at this time would be misread as your cowardice. Therefore don’t send a messenger.’

The answer that Rama made to Lakshmana very beautifully sums up his character, calibre and steadfast adherence to Dharma. ‘ayarthilen.’ Do not think I am confused. ‘mudivum ahdhe.’ I know that in the end Ravana would not come to terms. ‘aayinum’ Even then, ‘nayath thurai noolin needhi naam thurandhu amaidal nandrO?’ will it be right on our part to swerve from the great books of justice (given to us by Brahaspathi, Sukracharya etc.) ‘buyath thurai valiyarEnum’ Even if one is stronger in all respects, ‘poraiyodum porundhi vaazhdhal sayath thurai’ it is the way of the winner to observe patience and prudence.

‘I will not close any door that leads to peace and avoidance of war. I will make all attempts to stop a war. I will not resort to the use of force and exhibit my strength unless it is absolutely warranted by the situation.’

We see Rama giving out the same message to Ravana in the battlefield. This happens after Ravana was defeated in the first battle and was sent back with that famous statement, ‘indru pOi naaLai vaa’ (Go for the day and come back tomorrow). At that time he says that he is prepared to spare Ravana, if he accedes to two conditions. ‘sirayil vaithavaL thannai vittu’ Set her free, whom you imprisoned and ‘devar murayil vaithu nin thambiyai iraakadhar mudhaliyOr irayil vaithu’ make your younger brother (Vibishana) the king of rakshasas and others and also ‘avarkku Eval seydhu iruthiyEl’ accept him and serve him as your master and king. If you accede to these two conditions, I will spare you. Otherwise, come tomorrow for war. In other words, ‘I will protect you if you make amends.’

Coming back to our discussion on Rama’s assurance to Sugriva ‘Whoever is your friend, even if they are bad (and of questionable character) is my friend.’ The offer to protect Ravana, made twice, reiterates what we have been discussing, namely, ‘I will not go into your past. That is immaterial to me. If you come to me seeking my protection, I will without a second thought grant it.’ And the underlying message is that ‘You cannot continue to do what you were doing before.’

In the case of Sugriva, he was not clear in his mind, unlike Vibishana. But nonetheless he sought His protection. 'That is sufficient to me' is the message that the Lord conveys. The words of Rama 'theeyare eninum unnodu utraar enakkum utraar' do not mean 'I don't mind if your friends are wicked. Let them continue to be wicked even after they come to me. I will protect them.' Sugriva was agitated, was completely in a state of mental derangement. At such a time, it is the job of the protector to assure complete protection, even if he has to go overboard. The above verse of Kamban should be read in the context of Gita, that we discussed yesterday.

It wouldn’t therefore mean that Rama was prepared to compromise on Dharma when it suited him. More over, one who was selfish would have chosen Vali for an ally, instead

= Do ends justify means? =

As we have been discussing earlier, Rama if he were really selfish, would have shifted his preference to Vali as against Sugriva. If it was his purpose to recover Sita alone, he would have resorted to that course only. Why should one have to undergo all the trouble when you have a person here, who is as good as a devotee, who admires you, who secretly worships you and who has established a clear superiority over your enemy, ready and available to do the job for you?

In fact that’s what even Vali asked Rama. “I would have brought (back) your wife (the princess of Mithila) to you in a single day, had you but moved me in this behalf before; for it is for this that I have been killed by you, keen as you were to oblige Sugriva. Nay, tying round the neck the evil-minded ogre, Ravana, who stole away your wife, I would have handed him over to you without his being killed in battle. I could have brought back at your command the princess of Mithila even if she had been kept in a place surrounded by sea water…” (Valmiki Ramayana, Kishkindha Kanda, Canto 17, Sloka 48-51)

Kamban’s Vali, who initially chided him for his vain attempt in allying himself with Sugriva, laments during the hour of his death that it was his misfortune that he could not get an opportunity to be of service to Rama. ‘matru ilEn eninum maaya arakkanai vaalin patri’ Even if I could not do other things, I would have tied that demon with my tail, ‘kotrava nin kaN thandhu’ and would have produced him before you. ‘kurakku iyal thozhilum kaatap petrilEn’ Alas, it is my misfortune that I could not do so.

Victory was minutes away for Sri Rama, had he chosen to change his mind, once he came to know that Vali was the better of the two. Agreed that he has given his word to Sugriva before he came to know of the prowess of Vali. He could have changed his mind, if he were really selfish! After all that is what we are witnessing in today’s scenario, be it politics or business or any other walk of life. Who cares for how things are to be done? Ends justify means. If the results are good, then the way one adopts to reach the goal need not be gone into. If the result is good, the road that leads to it must also be considered good, even if it is really not.

That was one aspect and only one aspect of the answer. But that cannot be considered to be wholly right. Rama would not have chosen Vali, even if the information that he was better was made known to him, before he gave word to Sugriva. When speaking of a character like Rama, such a possibility is not even imaginable.

If Rama established Dharma and demanded it from others too, the demand that he made on himself was much more in adhering to the principles. For him the ends have to be good and the means to attain those ends should also be, necessarily, good. What he needed here was assistance in his endeavour and not an alternative for his own self. Rama could not have thought of such a course. Even if he had done so, Sita would not have approved it!

= Right is right =

If retrieval of Sita was important for Rama, the way it should be done was more important for him. It was important for him that she should be set free from Ravana, by his own valour, his own deeds and his own efforts. No warrior worth his name would like to engage the services of a third person to do this job and Rama was very particular about it. Though he doesn’t say so openly anywhere, either in Valmiki or Kamban, his heart is well echoed and articulated in the words of Sita, when she spoke to Hanuman in the Asoka Vana.

Hanuman intended to take Sita back from Lanka and hand her over to Rama. ‘I will take you back to him,’ said Hanuman. ‘aRindhu idai arakkar thodarvaargaL uLaraamEl’ If the rakshasas come to know (of the fact that you are being taken back) and dare follow me, ‘muRindhu udhira noori en mana sinam mudippEn’ I will kill them all and quench my anger. ‘neRindha kuzhal nin nilamai kaNdum,’ After seeing the condition in which you live here, ‘nediyOn paal verum kai peyaren’ I will not return empty handed to (merely give a report to) Rama.

Sita, in her own motherliness refused it ever so gently, praising all the time Hanuman, assuring him that she didn’t doubt his ability to do so. Why would she not go with Hanuman? She says, ‘andriyum piridhu uLLadhu ondru.’ Above all, there is one more reason. ‘aariyan vendri vem silai maasu uNum?’ (If I return home with you like what you suggest) it would cause a slur on his bow. It would affect his reputation. It would affect his glory. ‘nandri enbadhu en?’ That will be the only good thing that would result. ‘vanjiththa naaigaLin nindra vanjanai neeyum ninaithaayO?’ If this dog of a Ravana brought me here stealthily unseen by others, do you think I should return from here stealthily, in the same manner?

‘I will not move from this place unless he comes here, wage a war against Ravana, kill him and I see crows pecking at his eyes that saw me. If at all I thought of getting away from this place, I would have done so myself. ‘allal maakaL ilangai adhu aagumO’ Not this small island of Lanka ruled by tortuous people; ‘ellai neetha ulagangaL yaavayum en sollinaal suduvEn’ I will burn this entire universe with a single word of mine. But I desist from doing so. You know why? ‘adhu thooyavan villin aatralukku maasu endru veesinEn.’ It would affect his reputation, if I come out of this prison by my own effort.

He should come; he should save me by his strength; by his efforts and by his fight with this demon. He should set me free. That is what is right. Therefore, I have not attempted doing any such thing. And therefore, I will not return with you. Please do not feel bad about it.’

How else would she feel, this wife of the greatest of all archers? And most importantly, the wife of a person who is the very embodiment of Dharma?

It was a natural decision for the person of Rama’s calibre to ally with Sugriva rather than with Vali. After all, he was guided by the dictum ‘right is right’ as against ‘might is right’ that has become the order of the in the present day world. And that gives out a clear message. What is to be achieved has to be good and the ways adopted to achieve that goal are to be necessarily good.

And then we mentioned about the element of hesitation in Rama not killing Vali during the first encounter that Sugriva had with him. When making crucial decisions, Rama was careful and thought it over and over again. He could not be influenced by anyone to make a particular decision. There are three such occasions in the Ramayana (including the Vali episode) when he displayed hesitation before making the final decision.

= Prudence was his watchword =

We were discussing the reason why Rama did not kill Vali during the first encounter between Sugriva and Vali. We mentioned that great commentators like Govindaraja feel that it really was not the inability of Rama to distinguish between Sugriva and Vali that stopped him from shooting his arrow. (See: Was it a dilemma?) It was Govindaraja who suggested this and he is the widest quoted and most respected of all commentators of Valmiki Ramayana.

One of our readers, Mr Ravi Venugopal, (Ravi.Venugopal@ONSTAR.com), raised the following question on the point that Rama would have hesitated to kill Vali. “Now, if the Lord had any such dilemma, He would have revealed so initially, It is my personal opinion that, the Lord would not even 'think' of going across his word, however small the timeframe would be. There is a purpose in Vali's death, forget Sugriva for now, just as a story to impart good moral life to all mankind, it was essential for Vali and Ravana to die at the hands of Rama.”

Well, Govindaraja did not mean that Rama wanted to go back on his word given to Sugriva. Let’s see once again what Rt. Hon’ble Srinivasa Sastriyar remarked on this question. “Why did not Sri Rama kill Vali at once, the first time they met? I told you of Sri Rama’s difficulty. But you see nobody is willing to believe that Sri Rama was really in doubt as to how to distinguish between brothers. As a matter of fact, no commentator believes it. Both the commentators say ‘Oh, no no! Sri Rama could certainly have drawn a distinction between the two.” For one thing, when the fight was over and Sugriva was returning a humbled and defeated individual, he could easily have seen which was Vali. Besides, Hanuman was there and why not ask him? So you go and find all sorts of other reasons. ………Govindaraja really says that Rama certainly could have known who was Vali and who was Sugriva but he did not care for the moment to do so. ………But at the same time, ladies and gentlemen, I have a suggestion to make. It is bold of me to make it but I believe it is supported by the words of the Poet. When the brothers were first locked in combat, Rama had not finally made up his mind whether he would go and have a straight fight with Vali or whether he would from his place of covert position attack. Perhaps he hesitated at the last moment, ‘Am I going to do this wrong thing, this unchivalrous thing?’ He might have hesitated thus. But then he quickly made up his mind remembering that he had made a promise to kill him at once………”

Thinking twice before making a crucial decision is the character trait seen in Rama’s actions, right from the very beginning. We mentioned a total of three places where he thinks over and postpones the decision at least for moments. The first instance occurs in the Bala Kanda. You know that sage Viswamitra came to Dasaratha and requested him to send Rama with him to stand guard when he performed his Yaga against Marica and Subahu.

= The ‘maiden’ kill =
<blockquote>Tataka was the grandmother of Ravana. She was the mother of Marica and Subahu and therefore the latter two were the maternal uncles of Ravana… </blockquote>
Well, you know how displeased Viswamitra was when Dasaratha hesitated to send Rama and offered to come to the forest himself, to stand guard there, to protect the sacrifice of Viswamitra from demons. He was so angry and then Vasishtha had to intervene and convince Dasaratha of the benefits that would accrue to Rama if he accompanied Viswamitra to the forest.

‘I entrust them to you,’ said Dasaratha to Viswamitra. It may be noted here that Viswamitra asked only for Rama but Dasaratha sent Rama and Lakshmana both with them. Srinivasa Sastriyar says, “The commentator, hard put to it to explain the matter, says that Lakshmana is also included in the word Rama by Upalakshana, the Sanskritic equivalent of the English figure of speech, synecdoche. When Sri Rama is mentioned, Lakshmana is also included in it.” Such was the love and affection between these two brothers that they were considered inseparable and one could not be thought of without the other. But that is a discussion for another day.

‘vandha namibiyai thambi thannodum mundhai naan marai munikkuk kaati,’ (Dasaratha) showed Rama as also his brother who came with him (and told him) ‘nal thandhai nee thanith thaayum nee’ You are their father and mother. ‘ivarkku endhai thandanen’ I, who am their father, am giving them to you. ‘iyaindha seyga.’ Do whatever is good for them.

This verse is important in the context of what we are going to discuss. Viswamitra was told in the presence of Rama that the former was like their very father and mother. That is to say, Rama was supposed to carry out his orders as a son would carry out the orders of his parents.

When they walked into the forest, the sage was narrating about the cruel and unbearable acts of the demons. Though he was capable of handling these ogres himself, once he sat before the fire to perform the sacrifice he was not supposed to lose his temper or engage in any acts of war, even if it was defensive. Then the sage mentioned about Tataka. Tataka was the grandmother of Ravana. She was the mother of Marica and Subahu and therefore the latter two were the maternal uncles of Ravana.

‘ilangai arasan pani amaindhu,’ (Tataka) at the behest of Ravana ‘Or idayUra vilangal vali koNdu enadhu vELvi naligindraaL’ with her strength like that of a mountain, is committing all kinds of misdeeds to spoil my sacrifice. ‘alangal mugilE’ O the cloud with a garland! (an address to Rama, referring to his dark complexion and likening it to the rain bearing cloud) ‘avaL iv anga nilam engum,’ she wanders all over Anga ‘kulangalOdu adanga nani kondru thirigindraaL’ and is indulging in wanton killing of people on a massive scale.

Before Viswamitra could complete his words, there appeared Tataka. We know Rama did not kill her at once. We know what he thought of and why he hesitated. But the scene develops to show something more. It shows that Rama could not be influenced against his own will. It shows that he would not do a thing unless he is convinced first.

Let’s see the drama unfolding before us.

= The ‘maiden kill’ II =

Tataka roared before them. ‘It is my good fortune that you came my way. I am going to gobble up all of you,’ and she lifted her trident menacingly, to wipe them all the next moment. The situation was too dangerous. But Rama remained calm. He knew that Viswamitra would want him to slay her that very moment.

‘aNNal munivaRkku adhu karuthu eninum’ Rama thought, ‘I know that the sage wants me to kill her now. Even so,’ ‘aavi uN ena vadik kaNai thodukkilEn’ I will not shoot the sharpest of my arrows at her to take her life away. ‘thuN enum vinaith thozhil thodangi uLaLEnum’ Though (it is a fact that) she is about to venture upon a gruesome deed ‘peN ena manathidai perundhagai ninaithaan’ she is a woman (and so I will not kill a woman.)

I will not kill her, however bad she is described to be by the sage. If what the sage says is true and if she is indulging in wanton killing, how come the sage and his followers are still alive in this jungle? How come she has not finished them off, all these days? Rama must have thought in these lines. Viswamitra read his mind and said,

‘theedhu endru uLavai yaavayum seydhu’ She has committed all those deeds that are listed as sin. (She has exhausted the list of sins!) ‘emaik kOdhu endru uNdilaL.’ She did not eat us till now for we are mere sages and are not muscular enough to satiate her hunger. ‘ithanayE kurai.’ So that is what is lacking in us. We are nothing more than mere skeletons. That’s why we are alive. ‘yaadhu endru eNNuvadhu?’ What to think of her? Who is there to compare her misdeeds with? ‘ik kodiyaaLayum maadhu endru eNNuvadhO?’ Would you think this insensible, malevolent personification-of-cruelty as a ‘woman’ and desist from killing her?

Viswamitra then went on to describe who were all the sufferers of her cruelty. And also added a list of all those who slayed women who were cruel and committed sinful deeds in the past. Kyathi, wife of sage Brgu, who fell in love with rakshasas and went astray, was killed by Lord Vishnu. Kumathi (also known as Manthara, daughter of Virochana) who relished the flesh of any living being – including humans – was slayed by Indra. Therefore, do not think that it is not manly to kill a woman. Viswamitra gives a long, long list of reasons as to why she deserves to be killed and only after that Rama killed Tataka.

The point is, Dasaratha told Viswamitra in the presence of Rama that he (Viswamitra) was like the very father as well as mother of Rama and Lakshmana. Rama’s penchant for carrying out the order of his parents is the very theme around which Ramayana revolves. Therefore, Rama should have without a word carried out what Viswamitra desired. He didn’t. Viswamitra had then to give proof of her callousness. He had to give convincing reasons. He had to quote precedents of who all have done a similar deed to convince Rama of the correctness of what he was supposed to do.

And this was the same Viswamitra, at whose anger the entire earth shook and all the directions darkened, simply because Dasaratha gave an alternative. He didn’t refuse what Viswamitra asked for. He suggested that he, an experienced warrior, would be a better alternative to a lad who has not seen any ‘real action’ thus far. Why could he not show such an anger here? Why should he have to indulge in a long peroration instead? Simply because he knew Rama could not be made to act against his will. His intellect had to be appealed; he should first be convinced that what he was doing was absolutely right, before he could be pushed into action!

That was why this sage, senior in many respects, age, achievement, tapas, stature (now as a parent) had to reason it out and convince this slip of a boy.

= The question of standards =

We were discussing the moments of hesitation or in other words when Rama needed to think twice before he finally decided on the action that he was about to take. We saw how sage Viswamitra had to give a long list of justifications for killing Tataka. That was the first instance when Rama is seen a bit hesitant about what he was supposed to do. The second instance is the Vali episode, as ascribed by great commentators like Govindaraja. Let us now take up the third instance where he is seen given seriously to thought and rather reluctant to use the mightiest of weapons against his foe, Ravana.

We have already discussed the difference between an arrow and an ‘astra.’ Astra is a divine weapon, presided over by one celestial or the other. Rama had always had his reservations about the use of extraordinary power in the elimination of enemies. Use the minimum possible force and fight. Parry an astra with an equivalent or a counter astra to neutralise the effects, only if and when the enemy uses it. This has been the thumb rule in all his battles in the epic.

The reader will recall the permission that Lakshmana sought to use Brahmastra against Indrajit. In the second war against Indrajit, Rama precluded Lakshmana from using Brahmastra. ‘aandravan adhu pagardhalum’ When Lakshmana said so (that he had no other alternative but to resort to the use of Brahmastra) ‘ara nilai vazhaadhaai’ (Rama told him) O the unswerving one from the path of Dharma! ‘eendra andhaNan padaik kalam thodukkil iv ulagam moondrayum sudum’ If you resort to the use of Brahmastra, it would annihilate all the three worlds. ‘oruvanaal mudigaladhu’ Nobody can stop it. Therefore do not use it.

Lakshmana was thus bound by the words of his brother and did not use it even when Indrajit did so. That led to his falling on the ground and then he was rejuvenated by the herbs brought by Hanuman. And hear what Rama says when Lakshmana was venturing on his third war with Indrajit.

‘thoduppadhan munnam vaaLi thoduthu’ Before (Indrajit) could choose an arrow, you shoot yours and ‘avai thuraigaL thOrum thaduppana thaduthi’ parry them with an appropriate arrow of yours. ‘eNNam kurippinaal uNarndhu’ Read his mind (and infer his next action) ‘thakka kaduppinum aLavu ilaadha gadhiyinum kaNaigal kaatril viduppana avatrai nOkki’ look at the speed with which his arrows come searing the wind (and understand what arrow has been shot at you) ‘avatrai nOkki vidudhiyaal’ and use an appropriate counter arrow. ‘viraivu ilaadhaai’ O thou the unhasty. Do not be hasty is what is meant by the address.

If at all Indrajit chooses a divine weapon, use an equivalent just to neutralise it and do not use a divine astra to kill your foe. This is the standard that Rama sets when Lakshmana goes for his third war with Indrajit. That was the standard that he set for his brother. We know that Rama demanded more from himself when it came to observance of a standard that he set for others.

With this background in mind, let us look at the final battle between Rama and Ravana and how he was postponing the use of divine weapons and how he had to be persuaded to do so .

= When the normal course fails =

The following verse of Valmiki beautifully sums up the battle between Rama and Ravana. “Watching that matchless struggle and observing that even the sky is its own compeer and that he sea is its own analogue, the struggle between Sri Rama and Ravana can be likened only to the struggle between Sri Rama and Ravana.” (Valmiki Ramayana, Yuddha Kanda, Canto 107, Sloka 51)

It could not be compared with anything else. The verse is a standard example for illustrating the Sanskritic figure of speech known by the name ‘Ananvaya’ the occasion, which arises only where the object described is peerless and serves as its own comparison. And that battle lasted for seven whole days, without respite. To use the language of Sastriyar, “………the fight between Ravana and Sri Rama lasted for seven days, that there was no remission or relaxation of the struggle, that it continued to be of the same intensity all those days nights, that there was no remission or relaxation of the struggle all those days and nights when either combatant failed in his vigilance or in exercise of his great strength.”

During all these seven long days of battle, we see the description of Rama’s arrows only and not the use of any divine weapon. Verses after verses run like this. “With four sharp arrows loosed from his bow Sri Rama thereupon drove back the four spirited horses of Ravana.” “The valiant scion of Raghu loosed twenty, thirty, sixty and hundreds and thousands of arrows on the enemy’s chariot.” (Ibid, excerpts from Sloka 30-44)

One may see here that despite being hard pressed by time and the valiant Ravana, Sri Rama observes utmost restraint and does not use the divine weapons against Ravana – for use of divine weapons to vanquish an enemy was something against his principles. It is only after Matali, the charioteer of Indra who was sent to assist Rama, was stuck by the arrows of Ravana that Rama’s anger picks up and his fight intensifies. That is a point to be studied in detail later when we study Rama’s character.

Finally, Rama is unable to understand what is really happening and why he could not vanquish Ravana. “I wonder what is the reason why these well-known shafts – which have all been tried and found infallible by me on the battlefield, (nay) by the help of which the ogre Marica for his part was made short work of (by me) as also Kara along with Dusana, nay (the ogre) Viradha too was disposed of in a hole in the ground in the Kraunca wood, and Kabandha in the Dandaka Forest, by which (again) were the (seven) sal trees (at Kishkindha) and mountains too were transfixed as also Vali (the lord of monkeys) and (last of all) the sea was thrown into agitation – have proved of little efficacy against Ravana. (Ibid, excerpts from Slokas 55-61)

Kamban also shows Rama in such a predicament. ‘kaNinuL maNiyoodu kazhindhana eNNin nuN maNalil pala vengaNai’ More arrows than the countless sands on the seashores have gone through the very eyeballs of this ogre. ‘puNinuL nuzhaindhu odiya pundhiyOr eNNin nuNNiya.’ Arrows sharper than the intellect of scholars have sunk into his wounds. (Yet he has not died.) ‘enach cheyarpaatru enaa’ (Rama thought) what is the course of action that is left open to me now?

Note the use of the words ‘arrows’ (NOT divine weapons) again and again.

= Conviction beyond compare =

Even at such a crisis, is it not surprising that the greatest archer of all times, one who was in possession of all kinds of divine weapons, one who had mastered the Dhanur Veda, was thinking only in terms of his arrows and not his divine weapons? His strong grounding in principles was the reason. He could not even think of resorting to the use of the mightiest of divine weapons, the Brahmastra, the only weapon that could stop, nay, slay Ravana. It is the kind of mental training that Sri Rama has subjected himself to, that it did not occur to him at that time that he should deal with this situation in a special way, when the normal course fails.

It was Matali, the charioteer of Indra, on whose chariot Sri Rama was seated, who reminded Rama thus. “How do you (merely) do as Ravana does (by acting on the defensive) as though you did not know (how to dispose of him), O gallant prince? With a view to his destruction discharge you on him the mystic missile presided over by Brahma (the grandfather of the universe, which was created by the ten Prajapatis or lords of creation, who were all his mind-born sons), my lord. The hour of doom, which was foretold by the gods, has now arrived.” (Valmiki Ramayana, Yuddha Kanda, Canto 108, Sloka 1-2)

Kamban however shows this as Rama’s own decision to resort to the use of Brahmastra, not suggested by Matali. ‘naaraNan thiru undhiyil naanmugan baara vempadai vaangi’ He took the divine astra created by Brahma (one who was born from the divine lotus that bloomed through the navel of Lord Vishnu) ‘ip paadhagan maaridai eyvan endru eNNi valithanan’ and strung it to his bow, thinking, ‘I will shoot this through the chest of this scoundrel.’

Be it the suggestion of Matali, or his own decision as shown by Kamban, both the Poets make one thing very clear. It took a long time for Rama to come to this decision. He was avoiding this move for as long as it was possible for him to do so. ‘Do not play the defence. Be on the offensive’ is the advice given by Matali.

This third instance very clearly, and without the least scope for any doubt, goes to point that (1) Rama was very particular in adopting the right ways to achieve the right ends. The adage ‘Ends justify means’ had nothing to do with him. (2) He was unsparing and uncompromising in following his own judgement and did not budge even when the great sage Viswamitra – who was at that time the very embodiment of his parents – wanted him to kill Tataka. He did so only after sufficient reasons, justifications and precedents were given to him. (3) He did not resort to the use of the supreme powers of destruction over which he had ready access, even when a crisis was in the making.

In both the above occasions, one can see Sri Rama thinking it over and over again before coming to the final decision. This therefore gives credence to the argument of the great commentator Govindaraja, who says that Rama hesitated for a while before killing Vali and that is why he did not kill him in the first encounter with Sugriva. But it has also to be remembered that once Sri Rama decides to do a particular thing, he was clear in his mind about the course of action and did it without any guilt feelings about what he did. That is why he is able to say, “No agony is felt by me or remorse for what I have done,” to Vali.  And. lastly, when Vali himself accepts that Rama was right in killing him, that he deserves to be punished for what he had done, in both the versions of Valmiki and Kamban, who else needs to argue the case of Rama!  It needs no further justification when he who began with an accusation, relaised and sublimated into submission and went to the extent of justifying the act of Rama.  Here, listen to him from Kamban: 

 

'உண்டு எனும் தருமமே உருவமா உடைய நிற் கண்டு கொண்டேன்; இனிக் காண என் கடவெனோ? பண்டொடு இன்று அளவுமே என் பெரும் பழவினைத் தண்டமே; அடியனேற்கு உறு பதம் தருவதே.

 

I have (at last) seen, realised, the very Dharma Everlasting, (remaining) embodied in your Self.  What is there more for me to see!  This punishment (of yours) wipes me clean of all the sins of my misdeeds of yore; and confers unto me the Realisation, the Liberation (or mukthi, the Ultimate for every soul).  Such admissions of misdeeds can be found in the last submissions of Vali, in Valmiki's version of Ramayana.  I would call particular reference to this Sloka:

 
<blockquote>sugriive ca a.ngade caiva vidhatsva matim uttamaam | tvam hi goptaa ca shaastaa ca kaaryaakaarya vidhau sthitaH || [http://www.valmikiramayan.net/kishkindha/sarga18/kishkindha_18_frame.htm 4-18-53] </blockquote>
"'''You have firm convictions about practicable and impracticable procedures, and you alone are the protector of the good and punisher of the bad''', hence treat both Sugreeva and Angada with equal compassion." 

 

mat doSa kR^ita doSaam taam yathaa taaraam tapasviniim | sugriivo na avamanyeta tathaa avasthaatum arhasi || [http://www.valmikiramayan.net/kishkindha/sarga18/kishkindha_18_frame.htm 4-18-55]

"'''The fault occurring from my fault of maltreating Sugreeva''' may not light upon that self-reproachful Tara, and it will be apt of you to see that Sugreeva will not look down on her treating her as the wife his rival"

 

That's an acknowledgement of  Rama's conviction, and an attestation to the 'conviction' by the convict himself.  When Vali himself admits his faults and accepts Rama's act as justified, what further argument is needed!

 

So far for Vali and his killing. We shall now move over to Sugriva, Tara and Angada.

 Hari Krishnan

 

 

[[Category:Vali]]

Vali – Part 4

2010-06-25T11:43:03Z

Hariki:

= Vali, the father and husband =

Whatever be the position, the power, the strength that a person enjoys, only prudence, wisdom and his good deeds stand him in good stead and leave him in a relatively better state of mind – if not complete peace, for that needs devotion and realisation too – at the time of his death. Realisation of where the line of power ends, realisation of the fact that Time flows on and on mercilessly, without waiting for anyone.

Sri Rama puts this beautifully when comforting Sugriva, Tara and others on the death of Vali. He says, “The Time-Spirit has no kinship, friendship or affinity with anyone nor is there any means of bringing It under control nor (again) can one’s prowess prevail against It. Nor is God, who is the Cause (of all), subject to the control of an individual soul. By a discerning man everything should be looked upon as an evolute of the Time-Spirit.” (Valmiki Ramayana, Kishkindha Kanda, Canto 25, Sloka 7-8)

Vali, who is guilty of over-indulgence and frittering away his power during his lifetime, is now worried about Tara and more particularly Angada. Will Sugriva take kindly to them? Will they be safe? Will they suffer disrespect and humility because of his misdeeds? Will Sugriva nurture his hatred and subject his survivors to ill will and malice? That is the reason why he sought the protection of Rama. That is why he wanted Rama to be the protector of Sugriva and mentor of Angada. Now we see the same fears once again raising their heads in his solicitation to Sugriva.

“See fallen on the ground this Angada, who is not only deserving of (all) comfort but has (actually) been brought up in comfort (nay) whose countenance is bathed in tears and who though a (mere) boy, is not at all childish.” (Ibid, Canto 22, Sloka 8) Remember what Vali told Rama about Angada? “Angada (son of Tara) who is still young, though exceptionally mighty, and whose judgment has not yet matured…” (Ibid, Canto 18, Sloka 50) But when talking about the same Angada to Sugriva, Vali says he “is not at all childish”. One who can understand a father’s heart will not have any difficulty in sympathising with Vali for this difference when speaking to different people.

“Protect in every way on all sides like a son sprung from your own loins my son – (Angada) who is dearer than life (to me), and is (now) going to be bereft of me, so that nothing may remain lacking to him. Be you his father, donor and protector too in everyway as also his refuge in dangers, as I have been, O ruler of monkeys.” (Ibid, Canto 22, Sloka 9-10)

Let Angada not feel the difference. Be his father. And, listen to Tara. She is so wise. “Nay, this Tara (daughter of Susena) is extremely clever in discerning the most profound matters as well as in deciphering the meaning of portents of various kinds as also in all other ways. That which she recommends as right should be unhesitatingly done (by you). No opinion of Tara turns out to be wrong.” (Ibid, Canto 22, Sloka 13-14)

May you be guided by her wisdom. That is, do not take lightly of her because I was guilty of depriving your wife. Once again compare this with Vali’s request to Rama. “(Nay), you should handle the situation in such a way that Sugriva may not treat with disrespect poor Tara, mentioned above, who is guilty only because I have been guilty (of persecuting him).” (Ibid, Canto 18, Sloka 55)

The Slokas occurring in different Cantos – when juxtaposed and read – give an insight into the innermost recesses of that wounded soul, Vali.

= The doors of heaven are wide open =

Vali then handed the gold chain given to him by Indra that was supposed to give the wearer half the strength of the enemy he encounters, to Sugriva. “Also wear this ethereal chain of gold, O Sugriva; for the exalted goddess of victory abides in it and may leave it for good (if it remains on my dead body) when I am dead.” (Valmiki Ramayana, Kishkindha Kanda, Canto 22, Sloka 16) Wear this for the goddess presiding over it would leave it, if the chain is left on my dead body and thus defiled. Soon after the chain of gold is removed from his body, Vali dies.

The verses of Kamban however, do not show Vali in such a desperate mood, not a single word of suspicion or uncertainty expressed about the possibility of Sugriva ill-treating Tara or Angada. We see him speaking with the maturity of a realised soul. He does not say anything about how Sugriva should treat Tara or protect Angada. In fact these two names are not mentioned at all in his speech either to Rama or to Sugriva.

We see the advices that Vali gives to Sugriva and Angada centre around just two points here. ‘Do not lament over my death. I am only leaving for good. Never falter in your duty to this person, Rama. Help him in his mission. That is your duty. That is what you are supposed to do.’

Vali (in Kamba Ramayana) speaks as a person who is convinced with the intentions of Sugriva and who is clear in his mind about what he would and would not do to them after his death. It is therefore that we do not find any reference to Angada or Tara when he speaks to Sugriva. After he completed saying whatever he wanted to say to Sugriva, he turns to Rama and tells him ‘mannavarkku arasan maindha’ O son of king of kings! (Son of Dasaratha!) ‘matru ivan sutrathOdum un adaikkalam’ this Sugriva, with all his kith and kin, take refuge in you. It is for you to protect them.’ ‘endru uithE uyar karam uchchi vaiththaan.’ So saying, he raised his hand and touched Sugriva’s head, blessing him.

It is to be seen here that he asks Sugriva to bring Angada to his presence. That itself is a testimony of his trust. Once again, he gives his advice to Angada, on similar lines as given to Sugriva. Turning to Rama he said, ‘This is Angada, my son. ‘neenira nirudhar ennum thui adai kanali anna thOLinan.’ He possesses shoulders of fire that would turn to embers the rakshasas like pieces of cotton. ‘thozhilum thooyan.’ He is pure in his deeds. ‘un kai adai aagum.’ Please take him under your protection.

This supplication does not say that this is required because Vali was not sure of what Sugriva would do. It simply stops with seeking the protection of Rama for Angada as he sought for Sugriva. With those words, Vali dies. The verses do not speak anything about Tara. Kamban changes the order of events and makes Tara to come only after Vali dies.

When Vali solicited the protection of Rama for Angada, Rama did something that was unexpected and remarkable. That stands in testimony to the trust that he placed in Angada, apart from conferring honours on Angada.

= The sword of Rama =

Kamban gives a new dimension to trust and trustworthiness with the gesture of Rama. ‘than adi thaazhalOdum, thamaraith thadang kaNNaanum’ when Angada fell at his feet, the lotus eyed Rama ‘ponnudai vaaLai neeti nee idhu poruthi endraan’ extended his sword and told Angada, ‘bear this.’

There are two varying interpretations of this line. Some feel that Rama, with the sword in hand, extended it towards Angada, pointing it to him (implying his killing of Vali) and told ‘bear this’. In other words, ‘bear with me for this.’ They feel that Rama apologises to Angada and admire his ability to come down from his exalted stature and bend before a youngster and asking for his pardon for having killed his father. He is able to see the agony in the heart of Angada and therefore he apologies to him, is what they say, to support their interpretation.

But this interpretation is somewhat laboured. No explanation or interpretation, however good it may be, can be considered good unless it is correct and appropriate also. It should have the backing of the Poet. It should have other incidents or events to support that claim. There should be internal evidence to prove that point. Sadly, there is nothing to support this argument excepting the third line of the verse that says ‘ennalum ulagam Ezhum Ethina.’ When Rama said this, all the seven worlds praised him. What is there in the simple act of handing over a sword for all the seven worlds to praise him, the ‘advocates of apology’ ask. According to them, the seven worlds praised Rama because he apologised to Angada.

We don’t deny the fact that the explanation as it is, is good. However, one question arises. What is the need for Rama to draw out his sword and point to Vali with it, while he can simply point to him with his finger? One has to remember Rama is an archer and always carries the bow in his hand and therefore his sword would necessarily be hanging from his side, about his waist, and will not be always in his hand, as does the bow. Therefore, if he were to point to Vali with his sword, he should first draw it out of the sheath. Why should he go through all this trouble for a simple act of pointing to Vali! That makes the ‘interpretation as apology’ rather weak.

And when apology is sought for, it means that Rama was sorry for what he did. But Rama says that he killed Vali, without even the trace of feeling guilty about it. “No agony is felt by me or remorse for what I have done,” is what Rama says to Vali when he was giving out his reasons for killing him from behind a tree. (Valmiki Ramayana, Kishkindha Kanda, Canto 18, Sloka 37). And therefore, there is no reason why he should apologise. There is no reason to believe that he apologised out of pity for Angada, to pacify his heart. Vali has already told Angada that Rama was not at fault and that he should take to him as his benefactor. Angada has accepted that and has now fallen at the feet of Rama. Pity is therefore no reason for seeking apology when none involved feels that Rama is at fault. In the circumstances, the ‘apology’ idea sounds rather incongruous, though it indeed is very good.

Then what was the intention of Rama in handing over his sword to Angada? Is there any internal evidence to prove that stand? Why should at all he hand his sword to Angada? Was handing over the sword a simple act? Was there nothing in it for ‘all the seven worlds to praise?’

= Assurance, not an apology =

Remember, Rama killed the father moments ago and is now giving his sword to the son. That is no small thing.

Let’s look at the line once again. ‘ponnudai vaaLai neeti nee idhu poruthi endraan’. The word for word meaning of the line would be – ‘pon’ golden ‘udai vaaLai’ sword ‘neeti’ extending (or) pointing – the word means both. ‘nee’ you ‘idhu’ this ‘poruthi’ take (or) bear ‘endraan’ told. Bear is the English equivalent that conveys both the meanings. He pointed his sword and told ‘bear this.’ Or, he extended his sword and said ‘bear this.’

Both sound correct and acceptable. However, we have to rewrite the meaning of the first interpretation as ‘He pointed (with) his sword and told ‘bear (with me for) this.’ Further, where did he point? That is a question, the answer for which has to be assumed, with the necessity of supplying words that are not there in the verse. Therefore the first interpretation necessitates the insertion of the phrase, ‘towards Vali’ without which the intended shade cannot be obtained. But what supports the necessity to supply this phrase?

Moreover, as we saw already, Rama did not have to draw his sword to point it towards Vali, when he could have done so easily with a finger. Further, there is no significance in pointing to a person with a sword rather than with the hand.

A simple and direct reading of the verse would mean, ‘Rama extended (‘gave’ is the implied meaning) his sword and told Angada, ‘take it.’ It is not that easy a situation and that simple an act that did not merit the ‘praise of all the seven worlds’ as the ‘advocates of apology’ seem to believe. Remember, Rama killed the father moments ago and is now giving his sword to the son. That is no small thing. It has to be remembered that the sword is a weapon and could be used against the person who is giving it. Angada was not armed at the moment. Arming him, whose father was killed by the very same person who was handing over his sword, was not a small thing.

Just look at the scene. Vali is lying down, mortally wounded and life is flowing out of him. Angada is lamenting. Vali advises Angada not to lament for his death and justifies the act of Rama. He advises him to serve Rama and also hands him over to Rama to be his mentor and protector, to reiterate, along with Sugriva. Angada accepts the advice of his father and falls at the feet of Rama. If Rama is handing his sword to Angada, what does it convey?

It says, ‘Here, Angada, take my sword. I trust you and therefore hand this to you. You are accepted as my ward.’ Besides that, of all the weapons the sword is considered to be the symbol of strength, power and authority. That is why even in this age of machine guns, it continues to be a part of the outfit of Chiefs and other senior members of Army, who sport it, carry it in ceremonial parades and other important occasions. It is not replaced by the gun as yet in such occasions!

Therefore, it is apparent that Rama appoints Angada as the Prince Regent by this simple ceremony. An assurance to the departing soul that everything would be taken care, Sugriva would be anointed as the King and Angada would be the Prince Regent. If we look at the second part of the third line and the fourth line of the verse it says ‘iRandhu vaali an nilai thuRandhu vaanukku appurathu ulagan aanaan.’ Vali left for his heavenly abode (on seeing that). Vali was happy to see the significance of what Rama did and died in peace, only after seeing this.

Right. Is there any internal evidence for Angada continuing to carry the sword of Rama? Yes. Very much. Look at the verse describing the coronation of Rama. The very first line says, ‘ariyaNai anuman thaanga,’ Hanuman bore (supported) the throne; ‘angadhan udai vaaL Endha,’ Angada bore the sword of Rama. Is this not the sword that was handed over to him at the time of Vali Vadham? Does it require any more argument?

It was not an apology that Rama sought. It was an assurance that he gave to the departing soul.

= Why weaker of the two? =

Let’s now take up the question of why Rama chose a comparatively weaker ally, Sugriva, who did not have any means of helping him when they entered into friendship. Sugriva was fleeing away from Vali from place to place and did not possess any great physical power, nor an army, nor access to the portals of power. His only blessing at that time was Hanuman, who was always with him. But even Hanuman was not of very great help at that time, for he was under the spell of the curse that Rishis pronounced on him to stop his mischief at a very tender age, that made him unaware of his own strength, until at a very later date when Jambavan reminded him of it. The point is Hanuman was respected more for his wisdom, communication skills and other knowledge oriented faculties of his rather than physical might, before Jambavan reminded him of his strength.

Otherwise, he would not have also been fleeing all over the world along with Sugriva, even though he was more powerful than Vali in many respects. He had boons from almost all the celestials and the Trinity, was blessed with immortality and was supreme of all monkeys, including Vali. Why did he not fight with Vali and vanquish him there and then? This question is asked by Sri Rama himself, in the Uttara Kanda, after his coronation, when Agastya visits him.

“Sri Rama then interrogated the sage having his abode in the southern quarter; and full of humility, with joined palms, He addressed the following significant words to him: “Incomparable indeed was the aforesaid might of Vali and Ravana. The might of the aforesaid two warriors was, however, not equal to Hanuman; such indeed is my opinion. Heroism, cleverness, strength, firmness, sagacity, prudence and prowess and power have taken up their abode in Hanuman. ……… I wonder wherefore, when hostility sprang up (between Sugriva and Vali), Vali was not consumed as a tree (by fire) by Hanuman with a desire to please Sugriva. I think, Hanuman was not conscious of his own might in that he (simply) watched Sugriva (now the supreme ruler of the monkeys), who was dearer to him than his life, suffering hardships in exile.” (Valmiki Ramayana, Uttara Kanda, Canto 35, Sloka 1-3, 11-12)

Sage Agastya replies to this question as follows. “What you say regarding Hanuman is true, O jewel among the Raghus! None else is equal to him in might, speed or intelligence. An imprecation was, however, pronounced on him in the past by ascetics…” (Ibid, Sloka 15, 16) And then Agastya narrates the story of Hanuman.

Just think of it. It was Hanuman who suggested to Sugriva that they could be safe in Rishyamuka Parvata, remembering that Vali could not enter there. But it takes him a long time before he thinks of this solution. Had he suggested this at the beginning itself, it would have saved poor Sugriva and his friends (including Hanuman himself) from running everywhere and being beaten repeatedly everywhere by Vali. Amnesia. That’s the answer.

Therefore, Sugriva was very, very weak when Rama made friends with him. Even his only source of strength, his closest friend Hanuman, who had grown with him from boyhood like fire and wind, was of not much use at that time. Sugriva does mention to Rama that Vali had defeated Ravana (in Valmiki Ramayana) and Hanuman gives this piece of information in Kamban, to Rama.

What then stopped Rama from seeking the friendship of Vali who was far superior, who was in power and who had the army at his disposal, and most of all who had already defeated Ravana?

= Sugriva and Vibishana Saranagathi =

When we opened this discussion on the Vali Episode, we started with the suggestion of Kabandha who told Rama that he would need the help of someone to accomplish his endeavour of vanquishing Ravana and retrieving Sita. He suggested the name of Sugriva and told Rama that Sugriva is in an almost similar mental state – of being chased away from kingdom and living estranged from wife – as that of Rama and will be able to empathise with him much better, as they have at least one point in common.

It has to be remembered here that the fact Vali established his might over Ravana was revealed to Rama – both in Valmiki and Kamban – only after the promise of friendship is made. In Valmiki, the friendship is made before fire. But Kamban does not mention that they became friends with fire as ‘saakshi’. It was just words of assurance and nothing more than that. The word fire is not mentioned in the verse. Let’s see the verse in question once again.

‘endra ak kurakku vEndhanai iraamanum irangi nOkki,’ Rama looked at the Vanara king with eyes full of compassion ‘undhanakku uriya inba thunbangal’ whatever be your pleasures and pains; ‘uLLa mun naaL sendrana pOga mEl vandhu uruvana theerpal’ whatever be your pains originating from the past or arising in the future, I will alleviate. ‘anna nindrana enakkum nirkkum nEr ena mozhiyum nEraa.’ All such (pains and pleasures) are mine too and he gave his word for it. Your pleasures are my pleasures and all your past, present and future pains are mine. I will do everything in my power to rid you of them.

There was a question raised here, on this point. “Whoever is your friend, even if they are bad (and of questionable character) is my friend. 'un kilai enadhu.' Your relatives are mine” This is a bit disconcerting to me in that when discussing Vibishana, you clearly pointed out how he stood by the side of dharma and defended his action. Now in this column Rama's above mentioned words kinda give me the impression that Rama was willing to compromise on dharma, so that he can get Sugriva to help him. This sounds selfish to me....” was the question raised by a reader. (See: Was he selfish?)

This question has to be gone into first before answering why he chose the weaker of the two.

With minor differences, Vibishana and Sugriva are saranagathas – who sought refuge in the Lord. We have seen that Kamban has built up his drama mainly on the theme that Sugriva was granted refuge. Even in Valmiki Ramayana Sugriva says that he is a ‘dasa’ of Rama, though the latter treats him as his friend. In his fight against Ravana, Sugriva tells him: “I am a friend and servant of Sri Rama, O ogre! You shall not be spared this day… (Valmiki Ramayana, Yuddha Kanda, Canto 40, Sloka 10)

Srinivasa Sastriyar interprets this Sloka as follows. “You know who I am. Rama and I are allies. I have come here to assist him in his cause. He regards me as an ally, as if I were a co-ordinate part. Really, I am his ‘dasa’. Though in his judgement an ally, I am truly at heart his ‘dasa’.”

Well, there are three aspects to consider why Rama told Sugriva, ‘Whoever is your friend, even if they are bad (and of questionable character) is my friend’.

= Sugriva and Vibishana Saranagathi II =

We are discussing the reason why Rama told Sugriva ‘Whoever is your friend, even if they are bad (and of questionable character) is my friend.’ Does this not sound in violation of his declared purpose of standing by the side of Dharma? Would he accept even bad people, if it suits his convenience?

Number one. When Vibishana came to Sri Rama, seeking Saranagathi, he was clear and convinced in his mind about the divine nature of Rama. “I am the youngest (half) brother of Ravana and having been insulted by him, have sought you, who are capable of affording shelter to all created beings, as my refuge. (The city of) Lanka has been abandoned by me as well as my friends and possessions. My sovereignty, nay even life and amenities are (now) centred in you,” is how he starts his supplication. (Valmiki Ramayana, Yuddha Kanda, Canto 19, Sloka 5)

Rama, declared moments earlier to Sugriva (as we have seen before) “I vouchsafe security against all living beings to him who comes to me only once and seek protection (from me), saying ‘I am yours’; such is my vow. Bring him (hither), O jewel among men, be he Vibishana or Ravana himself, O Sugriva! Security has (already) been granted in his favour by me.” (Ibid, Sloka 33-34)

‘It is my vow,’ says Rama ‘to protect anyone who seeks refuge in me, just only once.’ Well, Vibishana was so very clear in his mind and therefore he didn’t have to be spoken with words of assurance and he was accepted.

But in the case of Sugriva, remember that Rama went to him, seeking his help. But Sugriva was in a confused state of mind; at that time he did not even properly respond to Rama when his help was sought. Therefore, it became necessary for Rama to comfort him. But then, if he says, ‘I will accept your friends as mine, even if they are bad,’ does it mean that he would stand even by the bad and wicked? Then what happens to his Dharma?

Number two. It should be understood very clearly that when such an assurance was made, what Rama really meant was, ‘I will not look for credentials from the person who seeks protection. That is, his past is immaterial to me.’ And then what happens to the person if he was really bad? Once he surrenders unto Him, it is not possible for the protected to pursue his old ways! After all, when would a person – be he good or bad – seek refuge unto him? Only after the realisation that what he was doing was wrong. That is why the Lord says in Gita –
<blockquote>sarva dharman partiyajya mam ekam saranam vraja aham tva sarvapapebhyo moksayisyami ma sucah </blockquote>
When he says 'Abandon all your Dharma and come unto me,' does it mean, 'You can continue to plunder, murder and commit all kinds of things that would disturb the equanimity of your surrounding, AFTER you surrender unto me!' No. One CANNOT simply continue to do that after he seeks his refuge. How can anyone continue to be with the devil, when once he is protected by the Lord! It is simply not possible for anyone to be bad, after surrender unto Him! Let us take a test case. He tells Sugriva be he Vibishana or Ravana himself, O Sugriva! Security has (already) been granted. Supposing Ravana came to him, seeking his refuge, how would he have reacted? Would he have accepted him, and if so would it have been without preconditions? Is there any evidence in Ramayana to prove that point?

= Comforting, not compromising =

Opportunities were indeed given by Rama for Ravana to amend his ways twice, directly. This is apart from the messages conveyed by Hanuman and Sugriva to surrender to Rama. Before the commencement of the war, Rama sent Angada as his emissary with the message ‘deviyai viduga.’ Give back Sita. ‘andrEl’ Or else, ‘seruk kaLathu edhirndhu,’ meet me in the battlefront and ‘aaviyai viduga’ give up your life.

‘I will spare you if you return Sita to me,’ was the first message sent through Angada. Lakshmana was not for sending emissaries at a time when they have all arrived in Lanka and preparations for war were on. ‘What is the purpose?’ protested Lakshmana. ‘He won’t listen. Then why should you send a messenger now, at this stage? ‘irakkamadhu izhukkaam endraan iLayavan’ Your magnanimity at this time would be misread as your cowardice. Therefore don’t send a messenger.’

The answer that Rama made to Lakshmana very beautifully sums up his character, calibre and steadfast adherence to Dharma. ‘ayarthilen.’ Do not think I am confused. ‘mudivum ahdhe.’ I know that in the end Ravana would not come to terms. ‘aayinum’ Even then, ‘nayath thurai noolin needhi naam thurandhu amaidal nandrO?’ will it be right on our part to swerve from the great books of justice (given to us by Brahaspathi, Sukracharya etc.) ‘buyath thurai valiyarEnum’ Even if one is stronger in all respects, ‘poraiyodum porundhi vaazhdhal sayath thurai’ it is the way of the winner to observe patience and prudence.

‘I will not close any door that leads to peace and avoidance of war. I will make all attempts to stop a war. I will not resort to the use of force and exhibit my strength unless it is absolutely warranted by the situation.’

We see Rama giving out the same message to Ravana in the battlefield. This happens after Ravana was defeated in the first battle and was sent back with that famous statement, ‘indru pOi naaLai vaa’ (Go for the day and come back tomorrow). At that time he says that he is prepared to spare Ravana, if he accedes to two conditions. ‘sirayil vaithavaL thannai vittu’ Set her free, whom you imprisoned and ‘devar murayil vaithu nin thambiyai iraakadhar mudhaliyOr irayil vaithu’ make your younger brother (Vibishana) the king of rakshasas and others and also ‘avarkku Eval seydhu iruthiyEl’ accept him and serve him as your master and king. If you accede to these two conditions, I will spare you. Otherwise, come tomorrow for war. In other words, ‘I will protect you if you make amends.’

Coming back to our discussion on Rama’s assurance to Sugriva ‘Whoever is your friend, even if they are bad (and of questionable character) is my friend.’ The offer to protect Ravana, made twice, reiterates what we have been discussing, namely, ‘I will not go into your past. That is immaterial to me. If you come to me seeking my protection, I will without a second thought grant it.’ And the underlying message is that ‘You cannot continue to do what you were doing before.’

In the case of Sugriva, he was not clear in his mind, unlike Vibishana. But nonetheless he sought His protection. 'That is sufficient to me' is the message that the Lord conveys. The words of Rama 'theeyare eninum unnodu utraar enakkum utraar' do not mean 'I don't mind if your friends are wicked. Let them continue to be wicked even after they come to me. I will protect them.' Sugriva was agitated, was completely in a state of mental derangement. At such a time, it is the job of the protector to assure complete protection, even if he has to go overboard. The above verse of Kamban should be read in the context of Gita, that we discussed yesterday.

It wouldn’t therefore mean that Rama was prepared to compromise on Dharma when it suited him. More over, one who was selfish would have chosen Vali for an ally, instead

= Do ends justify means? =

As we have been discussing earlier, Rama if he were really selfish, would have shifted his preference to Vali as against Sugriva. If it was his purpose to recover Sita alone, he would have resorted to that course only. Why should one have to undergo all the trouble when you have a person here, who is as good as a devotee, who admires you, who secretly worships you and who has established a clear superiority over your enemy, ready and available to do the job for you?

In fact that’s what even Vali asked Rama. “I would have brought (back) your wife (the princess of Mithila) to you in a single day, had you but moved me in this behalf before; for it is for this that I have been killed by you, keen as you were to oblige Sugriva. Nay, tying round the neck the evil-minded ogre, Ravana, who stole away your wife, I would have handed him over to you without his being killed in battle. I could have brought back at your command the princess of Mithila even if she had been kept in a place surrounded by sea water…” (Valmiki Ramayana, Kishkindha Kanda, Canto 17, Sloka 48-51)

Kamban’s Vali, who initially chided him for his vain attempt in allying himself with Sugriva, laments during the hour of his death that it was his misfortune that he could not get an opportunity to be of service to Rama. ‘matru ilEn eninum maaya arakkanai vaalin patri’ Even if I could not do other things, I would have tied that demon with my tail, ‘kotrava nin kaN thandhu’ and would have produced him before you. ‘kurakku iyal thozhilum kaatap petrilEn’ Alas, it is my misfortune that I could not do so.

Victory was minutes away for Sri Rama, had he chosen to change his mind, once he came to know that Vali was the better of the two. Agreed that he has given his word to Sugriva before he came to know of the prowess of Vali. He could have changed his mind, if he were really selfish! After all that is what we are witnessing in today’s scenario, be it politics or business or any other walk of life. Who cares for how things are to be done? Ends justify means. If the results are good, then the way one adopts to reach the goal need not be gone into. If the result is good, the road that leads to it must also be considered good, even if it is really not.

That was one aspect and only one aspect of the answer. But that cannot be considered to be wholly right. Rama would not have chosen Vali, even if the information that he was better was made known to him, before he gave word to Sugriva. When speaking of a character like Rama, such a possibility is not even imaginable.

If Rama established Dharma and demanded it from others too, the demand that he made on himself was much more in adhering to the principles. For him the ends have to be good and the means to attain those ends should also be, necessarily, good. What he needed here was assistance in his endeavour and not an alternative for his own self. Rama could not have thought of such a course. Even if he had done so, Sita would not have approved it!

= Right is right =

If retrieval of Sita was important for Rama, the way it should be done was more important for him. It was important for him that she should be set free from Ravana, by his own valour, his own deeds and his own efforts. No warrior worth his name would like to engage the services of a third person to do this job and Rama was very particular about it. Though he doesn’t say so openly anywhere, either in Valmiki or Kamban, his heart is well echoed and articulated in the words of Sita, when she spoke to Hanuman in the Asoka Vana.

Hanuman intended to take Sita back from Lanka and hand her over to Rama. ‘I will take you back to him,’ said Hanuman. ‘aRindhu idai arakkar thodarvaargaL uLaraamEl’ If the rakshasas come to know (of the fact that you are being taken back) and dare follow me, ‘muRindhu udhira noori en mana sinam mudippEn’ I will kill them all and quench my anger. ‘neRindha kuzhal nin nilamai kaNdum,’ After seeing the condition in which you live here, ‘nediyOn paal verum kai peyaren’ I will not return empty handed to (merely give a report to) Rama.

Sita, in her own motherliness refused it ever so gently, praising all the time Hanuman, assuring him that she didn’t doubt his ability to do so. Why would she not go with Hanuman? She says, ‘andriyum piridhu uLLadhu ondru.’ Above all, there is one more reason. ‘aariyan vendri vem silai maasu uNum?’ (If I return home with you like what you suggest) it would cause a slur on his bow. It would affect his reputation. It would affect his glory. ‘nandri enbadhu en?’ That will be the only good thing that would result. ‘vanjiththa naaigaLin nindra vanjanai neeyum ninaithaayO?’ If this dog of a Ravana brought me here stealthily unseen by others, do you think I should return from here stealthily, in the same manner?

‘I will not move from this place unless he comes here, wage a war against Ravana, kill him and I see crows pecking at his eyes that saw me. If at all I thought of getting away from this place, I would have done so myself. ‘allal maakaL ilangai adhu aagumO’ Not this small island of Lanka ruled by tortuous people; ‘ellai neetha ulagangaL yaavayum en sollinaal suduvEn’ I will burn this entire universe with a single word of mine. But I desist from doing so. You know why? ‘adhu thooyavan villin aatralukku maasu endru veesinEn.’ It would affect his reputation, if I come out of this prison by my own effort.

He should come; he should save me by his strength; by his efforts and by his fight with this demon. He should set me free. That is what is right. Therefore, I have not attempted doing any such thing. And therefore, I will not return with you. Please do not feel bad about it.’

How else would she feel, this wife of the greatest of all archers? And most importantly, the wife of a person who is the very embodiment of Dharma?

It was a natural decision for the person of Rama’s calibre to ally with Sugriva rather than with Vali. After all, he was guided by the dictum ‘right is right’ as against ‘might is right’ that has become the order of the in the present day world. And that gives out a clear message. What is to be achieved has to be good and the ways adopted to achieve that goal are to be necessarily good.

And then we mentioned about the element of hesitation in Rama not killing Vali during the first encounter that Sugriva had with him. When making crucial decisions, Rama was careful and thought it over and over again. He could not be influenced by anyone to make a particular decision. There are three such occasions in the Ramayana (including the Vali episode) when he displayed hesitation before making the final decision.

= Prudence was his watchword =

We were discussing the reason why Rama did not kill Vali during the first encounter between Sugriva and Vali. We mentioned that great commentators like Govindaraja feel that it really was not the inability of Rama to distinguish between Sugriva and Vali that stopped him from shooting his arrow. (See: Was it a dilemma?) It was Govindaraja who suggested this and he is the widest quoted and most respected of all commentators of Valmiki Ramayana.

One of our readers, Mr Ravi Venugopal, (Ravi.Venugopal@ONSTAR.com), raised the following question on the point that Rama would have hesitated to kill Vali. “Now, if the Lord had any such dilemma, He would have revealed so initially, It is my personal opinion that, the Lord would not even 'think' of going across his word, however small the timeframe would be. There is a purpose in Vali's death, forget Sugriva for now, just as a story to impart good moral life to all mankind, it was essential for Vali and Ravana to die at the hands of Rama.”

Well, Govindaraja did not mean that Rama wanted to go back on his word given to Sugriva. Let’s see once again what Rt. Hon’ble Srinivasa Sastriyar remarked on this question. “Why did not Sri Rama kill Vali at once, the first time they met? I told you of Sri Rama’s difficulty. But you see nobody is willing to believe that Sri Rama was really in doubt as to how to distinguish between brothers. As a matter of fact, no commentator believes it. Both the commentators say ‘Oh, no no! Sri Rama could certainly have drawn a distinction between the two.” For one thing, when the fight was over and Sugriva was returning a humbled and defeated individual, he could easily have seen which was Vali. Besides, Hanuman was there and why not ask him? So you go and find all sorts of other reasons. ………Govindaraja really says that Rama certainly could have known who was Vali and who was Sugriva but he did not care for the moment to do so. ………But at the same time, ladies and gentlemen, I have a suggestion to make. It is bold of me to make it but I believe it is supported by the words of the Poet. When the brothers were first locked in combat, Rama had not finally made up his mind whether he would go and have a straight fight with Vali or whether he would from his place of covert position attack. Perhaps he hesitated at the last moment, ‘Am I going to do this wrong thing, this unchivalrous thing?’ He might have hesitated thus. But then he quickly made up his mind remembering that he had made a promise to kill him at once………”

Thinking twice before making a crucial decision is the character trait seen in Rama’s actions, right from the very beginning. We mentioned a total of three places where he thinks over and postpones the decision at least for moments. The first instance occurs in the Bala Kanda. You know that sage Viswamitra came to Dasaratha and requested him to send Rama with him to stand guard when he performed his Yaga against Marica and Subahu.

= The ‘maiden’ kill =
<blockquote>Tataka was the grandmother of Ravana. She was the mother of Marica and Subahu and therefore the latter two were the maternal uncles of Ravana… </blockquote>
Well, you know how displeased Viswamitra was when Dasaratha hesitated to send Rama and offered to come to the forest himself, to stand guard there, to protect the sacrifice of Viswamitra from demons. He was so angry and then Vasishtha had to intervene and convince Dasaratha of the benefits that would accrue to Rama if he accompanied Viswamitra to the forest.

‘I entrust them to you,’ said Dasaratha to Viswamitra. It may be noted here that Viswamitra asked only for Rama but Dasaratha sent Rama and Lakshmana both with them. Srinivasa Sastriyar says, “The commentator, hard put to it to explain the matter, says that Lakshmana is also included in the word Rama by Upalakshana, the Sanskritic equivalent of the English figure of speech, synecdoche. When Sri Rama is mentioned, Lakshmana is also included in it.” Such was the love and affection between these two brothers that they were considered inseparable and one could not be thought of without the other. But that is a discussion for another day.

‘vandha namibiyai thambi thannodum mundhai naan marai munikkuk kaati,’ (Dasaratha) showed Rama as also his brother who came with him (and told him) ‘nal thandhai nee thanith thaayum nee’ You are their father and mother. ‘ivarkku endhai thandanen’ I, who am their father, am giving them to you. ‘iyaindha seyga.’ Do whatever is good for them.

This verse is important in the context of what we are going to discuss. Viswamitra was told in the presence of Rama that the former was like their very father and mother. That is to say, Rama was supposed to carry out his orders as a son would carry out the orders of his parents.

When they walked into the forest, the sage was narrating about the cruel and unbearable acts of the demons. Though he was capable of handling these ogres himself, once he sat before the fire to perform the sacrifice he was not supposed to lose his temper or engage in any acts of war, even if it was defensive. Then the sage mentioned about Tataka. Tataka was the grandmother of Ravana. She was the mother of Marica and Subahu and therefore the latter two were the maternal uncles of Ravana.

‘ilangai arasan pani amaindhu,’ (Tataka) at the behest of Ravana ‘Or idayUra vilangal vali koNdu enadhu vELvi naligindraaL’ with her strength like that of a mountain, is committing all kinds of misdeeds to spoil my sacrifice. ‘alangal mugilE’ O the cloud with a garland! (an address to Rama, referring to his dark complexion and likening it to the rain bearing cloud) ‘avaL iv anga nilam engum,’ she wanders all over Anga ‘kulangalOdu adanga nani kondru thirigindraaL’ and is indulging in wanton killing of people on a massive scale.

Before Viswamitra could complete his words, there appeared Tataka. We know Rama did not kill her at once. We know what he thought of and why he hesitated. But the scene develops to show something more. It shows that Rama could not be influenced against his own will. It shows that he would not do a thing unless he is convinced first.

Let’s see the drama unfolding before us.

= The ‘maiden kill’ II =

Tataka roared before them. ‘It is my good fortune that you came my way. I am going to gobble up all of you,’ and she lifted her trident menacingly, to wipe them all the next moment. The situation was too dangerous. But Rama remained calm. He knew that Viswamitra would want him to slay her that very moment.

‘aNNal munivaRkku adhu karuthu eninum’ Rama thought, ‘I know that the sage wants me to kill her now. Even so,’ ‘aavi uN ena vadik kaNai thodukkilEn’ I will not shoot the sharpest of my arrows at her to take her life away. ‘thuN enum vinaith thozhil thodangi uLaLEnum’ Though (it is a fact that) she is about to venture upon a gruesome deed ‘peN ena manathidai perundhagai ninaithaan’ she is a woman (and so I will not kill a woman.)

I will not kill her, however bad she is described to be by the sage. If what the sage says is true and if she is indulging in wanton killing, how come the sage and his followers are still alive in this jungle? How come she has not finished them off, all these days? Rama must have thought in these lines. Viswamitra read his mind and said,

‘theedhu endru uLavai yaavayum seydhu’ She has committed all those deeds that are listed as sin. (She has exhausted the list of sins!) ‘emaik kOdhu endru uNdilaL.’ She did not eat us till now for we are mere sages and are not muscular enough to satiate her hunger. ‘ithanayE kurai.’ So that is what is lacking in us. We are nothing more than mere skeletons. That’s why we are alive. ‘yaadhu endru eNNuvadhu?’ What to think of her? Who is there to compare her misdeeds with? ‘ik kodiyaaLayum maadhu endru eNNuvadhO?’ Would you think this insensible, malevolent personification-of-cruelty as a ‘woman’ and desist from killing her?

Viswamitra then went on to describe who were all the sufferers of her cruelty. And also added a list of all those who slayed women who were cruel and committed sinful deeds in the past. Kyathi, wife of sage Brgu, who fell in love with rakshasas and went astray, was killed by Lord Vishnu. Kumathi (also known as Manthara, daughter of Virochana) who relished the flesh of any living being – including humans – was slayed by Indra. Therefore, do not think that it is not manly to kill a woman. Viswamitra gives a long, long list of reasons as to why she deserves to be killed and only after that Rama killed Tataka.

The point is, Dasaratha told Viswamitra in the presence of Rama that he (Viswamitra) was like the very father as well as mother of Rama and Lakshmana. Rama’s penchant for carrying out the order of his parents is the very theme around which Ramayana revolves. Therefore, Rama should have without a word carried out what Viswamitra desired. He didn’t. Viswamitra had then to give proof of her callousness. He had to give convincing reasons. He had to quote precedents of who all have done a similar deed to convince Rama of the correctness of what he was supposed to do.

And this was the same Viswamitra, at whose anger the entire earth shook and all the directions darkened, simply because Dasaratha gave an alternative. He didn’t refuse what Viswamitra asked for. He suggested that he, an experienced warrior, would be a better alternative to a lad who has not seen any ‘real action’ thus far. Why could he not show such an anger here? Why should he have to indulge in a long peroration instead? Simply because he knew Rama could not be made to act against his will. His intellect had to be appealed; he should first be convinced that what he was doing was absolutely right, before he could be pushed into action!

That was why this sage, senior in many respects, age, achievement, tapas, stature (now as a parent) had to reason it out and convince this slip of a boy.

= The question of standards =

We were discussing the moments of hesitation or in other words when Rama needed to think twice before he finally decided on the action that he was about to take. We saw how sage Viswamitra had to give a long list of justifications for killing Tataka. That was the first instance when Rama is seen a bit hesitant about what he was supposed to do. The second instance is the Vali episode, as ascribed by great commentators like Govindaraja. Let us now take up the third instance where he is seen given seriously to thought and rather reluctant to use the mightiest of weapons against his foe, Ravana.

We have already discussed the difference between an arrow and an ‘astra.’ Astra is a divine weapon, presided over by one celestial or the other. Rama had always had his reservations about the use of extraordinary power in the elimination of enemies. Use the minimum possible force and fight. Parry an astra with an equivalent or a counter astra to neutralise the effects, only if and when the enemy uses it. This has been the thumb rule in all his battles in the epic.

The reader will recall the permission that Lakshmana sought to use Brahmastra against Indrajit. In the second war against Indrajit, Rama precluded Lakshmana from using Brahmastra. ‘aandravan adhu pagardhalum’ When Lakshmana said so (that he had no other alternative but to resort to the use of Brahmastra) ‘ara nilai vazhaadhaai’ (Rama told him) O the unswerving one from the path of Dharma! ‘eendra andhaNan padaik kalam thodukkil iv ulagam moondrayum sudum’ If you resort to the use of Brahmastra, it would annihilate all the three worlds. ‘oruvanaal mudigaladhu’ Nobody can stop it. Therefore do not use it.

Lakshmana was thus bound by the words of his brother and did not use it even when Indrajit did so. That led to his falling on the ground and then he was rejuvenated by the herbs brought by Hanuman. And hear what Rama says when Lakshmana was venturing on his third war with Indrajit.

‘thoduppadhan munnam vaaLi thoduthu’ Before (Indrajit) could choose an arrow, you shoot yours and ‘avai thuraigaL thOrum thaduppana thaduthi’ parry them with an appropriate arrow of yours. ‘eNNam kurippinaal uNarndhu’ Read his mind (and infer his next action) ‘thakka kaduppinum aLavu ilaadha gadhiyinum kaNaigal kaatril viduppana avatrai nOkki’ look at the speed with which his arrows come searing the wind (and understand what arrow has been shot at you) ‘avatrai nOkki vidudhiyaal’ and use an appropriate counter arrow. ‘viraivu ilaadhaai’ O thou the unhasty. Do not be hasty is what is meant by the address.

If at all Indrajit chooses a divine weapon, use an equivalent just to neutralise it and do not use a divine astra to kill your foe. This is the standard that Rama sets when Lakshmana goes for his third war with Indrajit. That was the standard that he set for his brother. We know that Rama demanded more from himself when it came to observance of a standard that he set for others.

With this background in mind, let us look at the final battle between Rama and Ravana and how he was postponing the use of divine weapons and how he had to be persuaded to do so .

= When the normal course fails =

The following verse of Valmiki beautifully sums up the battle between Rama and Ravana. “Watching that matchless struggle and observing that even the sky is its own compeer and that he sea is its own analogue, the struggle between Sri Rama and Ravana can be likened only to the struggle between Sri Rama and Ravana.” (Valmiki Ramayana, Yuddha Kanda, Canto 107, Sloka 51)

It could not be compared with anything else. The verse is a standard example for illustrating the Sanskritic figure of speech known by the name ‘Ananvaya’ the occasion, which arises only where the object described is peerless and serves as its own comparison. And that battle lasted for seven whole days, without respite. To use the language of Sastriyar, “………the fight between Ravana and Sri Rama lasted for seven days, that there was no remission or relaxation of the struggle, that it continued to be of the same intensity all those days nights, that there was no remission or relaxation of the struggle all those days and nights when either combatant failed in his vigilance or in exercise of his great strength.”

During all these seven long days of battle, we see the description of Rama’s arrows only and not the use of any divine weapon. Verses after verses run like this. “With four sharp arrows loosed from his bow Sri Rama thereupon drove back the four spirited horses of Ravana.” “The valiant scion of Raghu loosed twenty, thirty, sixty and hundreds and thousands of arrows on the enemy’s chariot.” (Ibid, excerpts from Sloka 30-44)

One may see here that despite being hard pressed by time and the valiant Ravana, Sri Rama observes utmost restraint and does not use the divine weapons against Ravana – for use of divine weapons to vanquish an enemy was something against his principles. It is only after Matali, the charioteer of Indra who was sent to assist Rama, was stuck by the arrows of Ravana that Rama’s anger picks up and his fight intensifies. That is a point to be studied in detail later when we study Rama’s character.

Finally, Rama is unable to understand what is really happening and why he could not vanquish Ravana. “I wonder what is the reason why these well-known shafts – which have all been tried and found infallible by me on the battlefield, (nay) by the help of which the ogre Marica for his part was made short work of (by me) as also Kara along with Dusana, nay (the ogre) Viradha too was disposed of in a hole in the ground in the Kraunca wood, and Kabandha in the Dandaka Forest, by which (again) were the (seven) sal trees (at Kishkindha) and mountains too were transfixed as also Vali (the lord of monkeys) and (last of all) the sea was thrown into agitation – have proved of little efficacy against Ravana. (Ibid, excerpts from Slokas 55-61)

Kamban also shows Rama in such a predicament. ‘kaNinuL maNiyoodu kazhindhana eNNin nuN maNalil pala vengaNai’ More arrows than the countless sands on the seashores have gone through the very eyeballs of this ogre. ‘puNinuL nuzhaindhu odiya pundhiyOr eNNin nuNNiya.’ Arrows sharper than the intellect of scholars have sunk into his wounds. (Yet he has not died.) ‘enach cheyarpaatru enaa’ (Rama thought) what is the course of action that is left open to me now?

Note the use of the words ‘arrows’ (NOT divine weapons) again and again.

= Conviction beyond compare =

Even at such a crisis, is it not surprising that the greatest archer of all times, one who was in possession of all kinds of divine weapons, one who had mastered the Dhanur Veda, was thinking only in terms of his arrows and not his divine weapons? His strong grounding in principles was the reason. He could not even think of resorting to the use of the mightiest of divine weapons, the Brahmastra, the only weapon that could stop, nay, slay Ravana. It is the kind of mental training that Sri Rama has subjected himself to, that it did not occur to him at that time that he should deal with this situation in a special way, when the normal course fails.

It was Matali, the charioteer of Indra, on whose chariot Sri Rama was seated, who reminded Rama thus. “How do you (merely) do as Ravana does (by acting on the defensive) as though you did not know (how to dispose of him), O gallant prince? With a view to his destruction discharge you on him the mystic missile presided over by Brahma (the grandfather of the universe, which was created by the ten Prajapatis or lords of creation, who were all his mind-born sons), my lord. The hour of doom, which was foretold by the gods, has now arrived.” (Valmiki Ramayana, Yuddha Kanda, Canto 108, Sloka 1-2)

Kamban however shows this as Rama’s own decision to resort to the use of Brahmastra, not suggested by Matali. ‘naaraNan thiru undhiyil naanmugan baara vempadai vaangi’ He took the divine astra created by Brahma (one who was born from the divine lotus that bloomed through the navel of Lord Vishnu) ‘ip paadhagan maaridai eyvan endru eNNi valithanan’ and strung it to his bow, thinking, ‘I will shoot this through the chest of this scoundrel.’

Be it the suggestion of Matali, or his own decision as shown by Kamban, both the Poets make one thing very clear. It took a long time for Rama to come to this decision. He was avoiding this move for as long as it was possible for him to do so. ‘Do not play the defence. Be on the offensive’ is the advice given by Matali.

This third instance very clearly, and without the least scope for any doubt, goes to point that (1) Rama was very particular in adopting the right ways to achieve the right ends. The adage ‘Ends justify means’ had nothing to do with him. (2) He was unsparing and uncompromising in following his own judgement and did not budge even when the great sage Viswamitra – who was at that time the very embodiment of his parents – wanted him to kill Tataka. He did so only after sufficient reasons, justifications and precedents were given to him. (3) He did not resort to the use of the supreme powers of destruction over which he had ready access, even when a crisis was in the making.

In both the above occasions, one can see Sri Rama thinking it over and over again before coming to the final decision. This therefore gives credence to the argument of the great commentator Govindaraja, who says that Rama hesitated for a while before killing Vali and that is why he did not kill him in the first encounter with Sugriva. But it has also to be remembered that once Sri Rama decides to do a particular thing, he was clear in his mind about the course of action and did it without any guilt feelings about what he did. That is why he is able to say, “No agony is felt by me or remorse for what I have done,” to Vali.  And. lastly, when Vali himself accepts that Rama was right in killing him, that he deserves to be punished for what he had done, in both the versions of Valmiki and Kamban, who else needs to argue the case of Rama!  It needs no further justification when he who began with an accusation, relaised and sublimated into submission and went to the extent of justifying the act of Rama.  Here, listen to him from Kamban: 

'உண்டு எனும் தருமமே உருவமா உடைய நிற் கண்டு கொண்டேன்; இனிக் காண என் கடவெனோ? பண்டொடு இன்று அளவுமே என் பெரும் பழவினைத் தண்டமே; அடியனேற்கு உறு பதம் தருவதே.

I have (at last) seen, realised, the very Dharma Everlasting, (remaining) embodied in your Self.  What is there more for me to see!  This punishment (of yours) wipes me clean of all the sins of my misdeeds of yore; and confers unto me the Realisation, the Liberation (or mukthi, the Ultimate for every soul).  Such admissions of misdeeds can be found in the last submissions of Vali, in Valmiki's version of Ramayana.  I would call particular reference to this Sloka:

<blockquote>
sugriive ca a.ngade caiva vidhatsva matim uttamaam | tvam hi goptaa ca shaastaa ca kaaryaakaarya vidhau sthitaH || [http://www.valmikiramayan.net/kishkindha/sarga18/kishkindha_18_frame.htm 4-18-53]
</blockquote>
"'''You have firm convictions about practicable and impracticable procedures, and you alone are the protector of the good and punisher of the bad''', hence treat both Sugreeva and Angada with equal compassion." 

mat doSa kR^ita doSaam taam yathaa taaraam tapasviniim | sugriivo na avamanyeta tathaa avasthaatum arhasi || 4-18-55

"'''The fault occurring from my fault of maltreating Sugreeva''' may not light upon that self-reproachful Tara, and it will be apt of you to see that Sugreeva will not look down on her treating her as the wife his rival"

When Vali himself admits his faults and accepts Rama's act as justified, what further argument is needed!

So far for Vali and his killing. We shall now move over to Sugriva, Tara and Angada.

 Hari Krishnan

 

 

[[Category:Vali]]

Vali – Part 4

2010-06-25T11:21:58Z

Hariki:

= Vali, the father and husband =

Whatever be the position, the power, the strength that a person enjoys, only prudence, wisdom and his good deeds stand him in good stead and leave him in a relatively better state of mind – if not complete peace, for that needs devotion and realisation too – at the time of his death. Realisation of where the line of power ends, realisation of the fact that Time flows on and on mercilessly, without waiting for anyone.

Sri Rama puts this beautifully when comforting Sugriva, Tara and others on the death of Vali. He says, “The Time-Spirit has no kinship, friendship or affinity with anyone nor is there any means of bringing It under control nor (again) can one’s prowess prevail against It. Nor is God, who is the Cause (of all), subject to the control of an individual soul. By a discerning man everything should be looked upon as an evolute of the Time-Spirit.” (Valmiki Ramayana, Kishkindha Kanda, Canto 25, Sloka 7-8)

Vali, who is guilty of over-indulgence and frittering away his power during his lifetime, is now worried about Tara and more particularly Angada. Will Sugriva take kindly to them? Will they be safe? Will they suffer disrespect and humility because of his misdeeds? Will Sugriva nurture his hatred and subject his survivors to ill will and malice? That is the reason why he sought the protection of Rama. That is why he wanted Rama to be the protector of Sugriva and mentor of Angada. Now we see the same fears once again raising their heads in his solicitation to Sugriva.

“See fallen on the ground this Angada, who is not only deserving of (all) comfort but has (actually) been brought up in comfort (nay) whose countenance is bathed in tears and who though a (mere) boy, is not at all childish.” (Ibid, Canto 22, Sloka 8) Remember what Vali told Rama about Angada? “Angada (son of Tara) who is still young, though exceptionally mighty, and whose judgment has not yet matured…” (Ibid, Canto 18, Sloka 50) But when talking about the same Angada to Sugriva, Vali says he “is not at all childish”. One who can understand a father’s heart will not have any difficulty in sympathising with Vali for this difference when speaking to different people.

“Protect in every way on all sides like a son sprung from your own loins my son – (Angada) who is dearer than life (to me), and is (now) going to be bereft of me, so that nothing may remain lacking to him. Be you his father, donor and protector too in everyway as also his refuge in dangers, as I have been, O ruler of monkeys.” (Ibid, Canto 22, Sloka 9-10)

Let Angada not feel the difference. Be his father. And, listen to Tara. She is so wise. “Nay, this Tara (daughter of Susena) is extremely clever in discerning the most profound matters as well as in deciphering the meaning of portents of various kinds as also in all other ways. That which she recommends as right should be unhesitatingly done (by you). No opinion of Tara turns out to be wrong.” (Ibid, Canto 22, Sloka 13-14)

May you be guided by her wisdom. That is, do not take lightly of her because I was guilty of depriving your wife. Once again compare this with Vali’s request to Rama. “(Nay), you should handle the situation in such a way that Sugriva may not treat with disrespect poor Tara, mentioned above, who is guilty only because I have been guilty (of persecuting him).” (Ibid, Canto 18, Sloka 55)

The Slokas occurring in different Cantos – when juxtaposed and read – give an insight into the innermost recesses of that wounded soul, Vali.

= The doors of heaven are wide open =

Vali then handed the gold chain given to him by Indra that was supposed to give the wearer half the strength of the enemy he encounters, to Sugriva. “Also wear this ethereal chain of gold, O Sugriva; for the exalted goddess of victory abides in it and may leave it for good (if it remains on my dead body) when I am dead.” (Valmiki Ramayana, Kishkindha Kanda, Canto 22, Sloka 16) Wear this for the goddess presiding over it would leave it, if the chain is left on my dead body and thus defiled. Soon after the chain of gold is removed from his body, Vali dies.

The verses of Kamban however, do not show Vali in such a desperate mood, not a single word of suspicion or uncertainty expressed about the possibility of Sugriva ill-treating Tara or Angada. We see him speaking with the maturity of a realised soul. He does not say anything about how Sugriva should treat Tara or protect Angada. In fact these two names are not mentioned at all in his speech either to Rama or to Sugriva.

We see the advices that Vali gives to Sugriva and Angada centre around just two points here. ‘Do not lament over my death. I am only leaving for good. Never falter in your duty to this person, Rama. Help him in his mission. That is your duty. That is what you are supposed to do.’

Vali (in Kamba Ramayana) speaks as a person who is convinced with the intentions of Sugriva and who is clear in his mind about what he would and would not do to them after his death. It is therefore that we do not find any reference to Angada or Tara when he speaks to Sugriva. After he completed saying whatever he wanted to say to Sugriva, he turns to Rama and tells him ‘mannavarkku arasan maindha’ O son of king of kings! (Son of Dasaratha!) ‘matru ivan sutrathOdum un adaikkalam’ this Sugriva, with all his kith and kin, take refuge in you. It is for you to protect them.’ ‘endru uithE uyar karam uchchi vaiththaan.’ So saying, he raised his hand and touched Sugriva’s head, blessing him.

It is to be seen here that he asks Sugriva to bring Angada to his presence. That itself is a testimony of his trust. Once again, he gives his advice to Angada, on similar lines as given to Sugriva. Turning to Rama he said, ‘This is Angada, my son. ‘neenira nirudhar ennum thui adai kanali anna thOLinan.’ He possesses shoulders of fire that would turn to embers the rakshasas like pieces of cotton. ‘thozhilum thooyan.’ He is pure in his deeds. ‘un kai adai aagum.’ Please take him under your protection.

This supplication does not say that this is required because Vali was not sure of what Sugriva would do. It simply stops with seeking the protection of Rama for Angada as he sought for Sugriva. With those words, Vali dies. The verses do not speak anything about Tara. Kamban changes the order of events and makes Tara to come only after Vali dies.

When Vali solicited the protection of Rama for Angada, Rama did something that was unexpected and remarkable. That stands in testimony to the trust that he placed in Angada, apart from conferring honours on Angada.

= The sword of Rama =

Kamban gives a new dimension to trust and trustworthiness with the gesture of Rama. ‘than adi thaazhalOdum, thamaraith thadang kaNNaanum’ when Angada fell at his feet, the lotus eyed Rama ‘ponnudai vaaLai neeti nee idhu poruthi endraan’ extended his sword and told Angada, ‘bear this.’

There are two varying interpretations of this line. Some feel that Rama, with the sword in hand, extended it towards Angada, pointing it to him (implying his killing of Vali) and told ‘bear this’. In other words, ‘bear with me for this.’ They feel that Rama apologises to Angada and admire his ability to come down from his exalted stature and bend before a youngster and asking for his pardon for having killed his father. He is able to see the agony in the heart of Angada and therefore he apologies to him, is what they say, to support their interpretation.

But this interpretation is somewhat laboured. No explanation or interpretation, however good it may be, can be considered good unless it is correct and appropriate also. It should have the backing of the Poet. It should have other incidents or events to support that claim. There should be internal evidence to prove that point. Sadly, there is nothing to support this argument excepting the third line of the verse that says ‘ennalum ulagam Ezhum Ethina.’ When Rama said this, all the seven worlds praised him. What is there in the simple act of handing over a sword for all the seven worlds to praise him, the ‘advocates of apology’ ask. According to them, the seven worlds praised Rama because he apologised to Angada.

We don’t deny the fact that the explanation as it is, is good. However, one question arises. What is the need for Rama to draw out his sword and point to Vali with it, while he can simply point to him with his finger? One has to remember Rama is an archer and always carries the bow in his hand and therefore his sword would necessarily be hanging from his side, about his waist, and will not be always in his hand, as does the bow. Therefore, if he were to point to Vali with his sword, he should first draw it out of the sheath. Why should he go through all this trouble for a simple act of pointing to Vali! That makes the ‘interpretation as apology’ rather weak.

And when apology is sought for, it means that Rama was sorry for what he did. But Rama says that he killed Vali, without even the trace of feeling guilty about it. “No agony is felt by me or remorse for what I have done,” is what Rama says to Vali when he was giving out his reasons for killing him from behind a tree. (Valmiki Ramayana, Kishkindha Kanda, Canto 18, Sloka 37). And therefore, there is no reason why he should apologise. There is no reason to believe that he apologised out of pity for Angada, to pacify his heart. Vali has already told Angada that Rama was not at fault and that he should take to him as his benefactor. Angada has accepted that and has now fallen at the feet of Rama. Pity is therefore no reason for seeking apology when none involved feels that Rama is at fault. In the circumstances, the ‘apology’ idea sounds rather incongruous, though it indeed is very good.

Then what was the intention of Rama in handing over his sword to Angada? Is there any internal evidence to prove that stand? Why should at all he hand his sword to Angada? Was handing over the sword a simple act? Was there nothing in it for ‘all the seven worlds to praise?’

= Assurance, not an apology =

Remember, Rama killed the father moments ago and is now giving his sword to the son. That is no small thing.

Let’s look at the line once again. ‘ponnudai vaaLai neeti nee idhu poruthi endraan’. The word for word meaning of the line would be – ‘pon’ golden ‘udai vaaLai’ sword ‘neeti’ extending (or) pointing – the word means both. ‘nee’ you ‘idhu’ this ‘poruthi’ take (or) bear ‘endraan’ told. Bear is the English equivalent that conveys both the meanings. He pointed his sword and told ‘bear this.’ Or, he extended his sword and said ‘bear this.’

Both sound correct and acceptable. However, we have to rewrite the meaning of the first interpretation as ‘He pointed (with) his sword and told ‘bear (with me for) this.’ Further, where did he point? That is a question, the answer for which has to be assumed, with the necessity of supplying words that are not there in the verse. Therefore the first interpretation necessitates the insertion of the phrase, ‘towards Vali’ without which the intended shade cannot be obtained. But what supports the necessity to supply this phrase?

Moreover, as we saw already, Rama did not have to draw his sword to point it towards Vali, when he could have done so easily with a finger. Further, there is no significance in pointing to a person with a sword rather than with the hand.

A simple and direct reading of the verse would mean, ‘Rama extended (‘gave’ is the implied meaning) his sword and told Angada, ‘take it.’ It is not that easy a situation and that simple an act that did not merit the ‘praise of all the seven worlds’ as the ‘advocates of apology’ seem to believe. Remember, Rama killed the father moments ago and is now giving his sword to the son. That is no small thing. It has to be remembered that the sword is a weapon and could be used against the person who is giving it. Angada was not armed at the moment. Arming him, whose father was killed by the very same person who was handing over his sword, was not a small thing.

Just look at the scene. Vali is lying down, mortally wounded and life is flowing out of him. Angada is lamenting. Vali advises Angada not to lament for his death and justifies the act of Rama. He advises him to serve Rama and also hands him over to Rama to be his mentor and protector, to reiterate, along with Sugriva. Angada accepts the advice of his father and falls at the feet of Rama. If Rama is handing his sword to Angada, what does it convey?

It says, ‘Here, Angada, take my sword. I trust you and therefore hand this to you. You are accepted as my ward.’ Besides that, of all the weapons the sword is considered to be the symbol of strength, power and authority. That is why even in this age of machine guns, it continues to be a part of the outfit of Chiefs and other senior members of Army, who sport it, carry it in ceremonial parades and other important occasions. It is not replaced by the gun as yet in such occasions!

Therefore, it is apparent that Rama appoints Angada as the Prince Regent by this simple ceremony. An assurance to the departing soul that everything would be taken care, Sugriva would be anointed as the King and Angada would be the Prince Regent. If we look at the second part of the third line and the fourth line of the verse it says ‘iRandhu vaali an nilai thuRandhu vaanukku appurathu ulagan aanaan.’ Vali left for his heavenly abode (on seeing that). Vali was happy to see the significance of what Rama did and died in peace, only after seeing this.

Right. Is there any internal evidence for Angada continuing to carry the sword of Rama? Yes. Very much. Look at the verse describing the coronation of Rama. The very first line says, ‘ariyaNai anuman thaanga,’ Hanuman bore (supported) the throne; ‘angadhan udai vaaL Endha,’ Angada bore the sword of Rama. Is this not the sword that was handed over to him at the time of Vali Vadham? Does it require any more argument?

It was not an apology that Rama sought. It was an assurance that he gave to the departing soul.

= Why weaker of the two? =

Let’s now take up the question of why Rama chose a comparatively weaker ally, Sugriva, who did not have any means of helping him when they entered into friendship. Sugriva was fleeing away from Vali from place to place and did not possess any great physical power, nor an army, nor access to the portals of power. His only blessing at that time was Hanuman, who was always with him. But even Hanuman was not of very great help at that time, for he was under the spell of the curse that Rishis pronounced on him to stop his mischief at a very tender age, that made him unaware of his own strength, until at a very later date when Jambavan reminded him of it. The point is Hanuman was respected more for his wisdom, communication skills and other knowledge oriented faculties of his rather than physical might, before Jambavan reminded him of his strength.

Otherwise, he would not have also been fleeing all over the world along with Sugriva, even though he was more powerful than Vali in many respects. He had boons from almost all the celestials and the Trinity, was blessed with immortality and was supreme of all monkeys, including Vali. Why did he not fight with Vali and vanquish him there and then? This question is asked by Sri Rama himself, in the Uttara Kanda, after his coronation, when Agastya visits him.

“Sri Rama then interrogated the sage having his abode in the southern quarter; and full of humility, with joined palms, He addressed the following significant words to him: “Incomparable indeed was the aforesaid might of Vali and Ravana. The might of the aforesaid two warriors was, however, not equal to Hanuman; such indeed is my opinion. Heroism, cleverness, strength, firmness, sagacity, prudence and prowess and power have taken up their abode in Hanuman. ……… I wonder wherefore, when hostility sprang up (between Sugriva and Vali), Vali was not consumed as a tree (by fire) by Hanuman with a desire to please Sugriva. I think, Hanuman was not conscious of his own might in that he (simply) watched Sugriva (now the supreme ruler of the monkeys), who was dearer to him than his life, suffering hardships in exile.” (Valmiki Ramayana, Uttara Kanda, Canto 35, Sloka 1-3, 11-12)

Sage Agastya replies to this question as follows. “What you say regarding Hanuman is true, O jewel among the Raghus! None else is equal to him in might, speed or intelligence. An imprecation was, however, pronounced on him in the past by ascetics…” (Ibid, Sloka 15, 16) And then Agastya narrates the story of Hanuman.

Just think of it. It was Hanuman who suggested to Sugriva that they could be safe in Rishyamuka Parvata, remembering that Vali could not enter there. But it takes him a long time before he thinks of this solution. Had he suggested this at the beginning itself, it would have saved poor Sugriva and his friends (including Hanuman himself) from running everywhere and being beaten repeatedly everywhere by Vali. Amnesia. That’s the answer.

Therefore, Sugriva was very, very weak when Rama made friends with him. Even his only source of strength, his closest friend Hanuman, who had grown with him from boyhood like fire and wind, was of not much use at that time. Sugriva does mention to Rama that Vali had defeated Ravana (in Valmiki Ramayana) and Hanuman gives this piece of information in Kamban, to Rama.

What then stopped Rama from seeking the friendship of Vali who was far superior, who was in power and who had the army at his disposal, and most of all who had already defeated Ravana?

= Sugriva and Vibishana Saranagathi =

When we opened this discussion on the Vali Episode, we started with the suggestion of Kabandha who told Rama that he would need the help of someone to accomplish his endeavour of vanquishing Ravana and retrieving Sita. He suggested the name of Sugriva and told Rama that Sugriva is in an almost similar mental state – of being chased away from kingdom and living estranged from wife – as that of Rama and will be able to empathise with him much better, as they have at least one point in common.

It has to be remembered here that the fact Vali established his might over Ravana was revealed to Rama – both in Valmiki and Kamban – only after the promise of friendship is made. In Valmiki, the friendship is made before fire. But Kamban does not mention that they became friends with fire as ‘saakshi’. It was just words of assurance and nothing more than that. The word fire is not mentioned in the verse. Let’s see the verse in question once again.

‘endra ak kurakku vEndhanai iraamanum irangi nOkki,’ Rama looked at the Vanara king with eyes full of compassion ‘undhanakku uriya inba thunbangal’ whatever be your pleasures and pains; ‘uLLa mun naaL sendrana pOga mEl vandhu uruvana theerpal’ whatever be your pains originating from the past or arising in the future, I will alleviate. ‘anna nindrana enakkum nirkkum nEr ena mozhiyum nEraa.’ All such (pains and pleasures) are mine too and he gave his word for it. Your pleasures are my pleasures and all your past, present and future pains are mine. I will do everything in my power to rid you of them.

There was a question raised here, on this point. “Whoever is your friend, even if they are bad (and of questionable character) is my friend. 'un kilai enadhu.' Your relatives are mine” This is a bit disconcerting to me in that when discussing Vibishana, you clearly pointed out how he stood by the side of dharma and defended his action. Now in this column Rama's above mentioned words kinda give me the impression that Rama was willing to compromise on dharma, so that he can get Sugriva to help him. This sounds selfish to me....” was the question raised by a reader. (See: Was he selfish?)

This question has to be gone into first before answering why he chose the weaker of the two.

With minor differences, Vibishana and Sugriva are saranagathas – who sought refuge in the Lord. We have seen that Kamban has built up his drama mainly on the theme that Sugriva was granted refuge. Even in Valmiki Ramayana Sugriva says that he is a ‘dasa’ of Rama, though the latter treats him as his friend. In his fight against Ravana, Sugriva tells him: “I am a friend and servant of Sri Rama, O ogre! You shall not be spared this day… (Valmiki Ramayana, Yuddha Kanda, Canto 40, Sloka 10)

Srinivasa Sastriyar interprets this Sloka as follows. “You know who I am. Rama and I are allies. I have come here to assist him in his cause. He regards me as an ally, as if I were a co-ordinate part. Really, I am his ‘dasa’. Though in his judgement an ally, I am truly at heart his ‘dasa’.”

Well, there are three aspects to consider why Rama told Sugriva, ‘Whoever is your friend, even if they are bad (and of questionable character) is my friend’.

= Sugriva and Vibishana Saranagathi II =

We are discussing the reason why Rama told Sugriva ‘Whoever is your friend, even if they are bad (and of questionable character) is my friend.’ Does this not sound in violation of his declared purpose of standing by the side of Dharma? Would he accept even bad people, if it suits his convenience?

Number one. When Vibishana came to Sri Rama, seeking Saranagathi, he was clear and convinced in his mind about the divine nature of Rama. “I am the youngest (half) brother of Ravana and having been insulted by him, have sought you, who are capable of affording shelter to all created beings, as my refuge. (The city of) Lanka has been abandoned by me as well as my friends and possessions. My sovereignty, nay even life and amenities are (now) centred in you,” is how he starts his supplication. (Valmiki Ramayana, Yuddha Kanda, Canto 19, Sloka 5)

Rama, declared moments earlier to Sugriva (as we have seen before) “I vouchsafe security against all living beings to him who comes to me only once and seek protection (from me), saying ‘I am yours’; such is my vow. Bring him (hither), O jewel among men, be he Vibishana or Ravana himself, O Sugriva! Security has (already) been granted in his favour by me.” (Ibid, Sloka 33-34)

‘It is my vow,’ says Rama ‘to protect anyone who seeks refuge in me, just only once.’ Well, Vibishana was so very clear in his mind and therefore he didn’t have to be spoken with words of assurance and he was accepted.

But in the case of Sugriva, remember that Rama went to him, seeking his help. But Sugriva was in a confused state of mind; at that time he did not even properly respond to Rama when his help was sought. Therefore, it became necessary for Rama to comfort him. But then, if he says, ‘I will accept your friends as mine, even if they are bad,’ does it mean that he would stand even by the bad and wicked? Then what happens to his Dharma?

Number two. It should be understood very clearly that when such an assurance was made, what Rama really meant was, ‘I will not look for credentials from the person who seeks protection. That is, his past is immaterial to me.’ And then what happens to the person if he was really bad? Once he surrenders unto Him, it is not possible for the protected to pursue his old ways! After all, when would a person – be he good or bad – seek refuge unto him? Only after the realisation that what he was doing was wrong. That is why the Lord says in Gita –
<blockquote>sarva dharman partiyajya mam ekam saranam vraja aham tva sarvapapebhyo moksayisyami ma sucah </blockquote>
When he says 'Abandon all your Dharma and come unto me,' does it mean, 'You can continue to plunder, murder and commit all kinds of things that would disturb the equanimity of your surrounding, AFTER you surrender unto me!' No. One CANNOT simply continue to do that after he seeks his refuge. How can anyone continue to be with the devil, when once he is protected by the Lord! It is simply not possible for anyone to be bad, after surrender unto Him! Let us take a test case. He tells Sugriva be he Vibishana or Ravana himself, O Sugriva! Security has (already) been granted. Supposing Ravana came to him, seeking his refuge, how would he have reacted? Would he have accepted him, and if so would it have been without preconditions? Is there any evidence in Ramayana to prove that point?

= Comforting, not compromising =

Opportunities were indeed given by Rama for Ravana to amend his ways twice, directly. This is apart from the messages conveyed by Hanuman and Sugriva to surrender to Rama. Before the commencement of the war, Rama sent Angada as his emissary with the message ‘deviyai viduga.’ Give back Sita. ‘andrEl’ Or else, ‘seruk kaLathu edhirndhu,’ meet me in the battlefront and ‘aaviyai viduga’ give up your life.

‘I will spare you if you return Sita to me,’ was the first message sent through Angada. Lakshmana was not for sending emissaries at a time when they have all arrived in Lanka and preparations for war were on. ‘What is the purpose?’ protested Lakshmana. ‘He won’t listen. Then why should you send a messenger now, at this stage? ‘irakkamadhu izhukkaam endraan iLayavan’ Your magnanimity at this time would be misread as your cowardice. Therefore don’t send a messenger.’

The answer that Rama made to Lakshmana very beautifully sums up his character, calibre and steadfast adherence to Dharma. ‘ayarthilen.’ Do not think I am confused. ‘mudivum ahdhe.’ I know that in the end Ravana would not come to terms. ‘aayinum’ Even then, ‘nayath thurai noolin needhi naam thurandhu amaidal nandrO?’ will it be right on our part to swerve from the great books of justice (given to us by Brahaspathi, Sukracharya etc.) ‘buyath thurai valiyarEnum’ Even if one is stronger in all respects, ‘poraiyodum porundhi vaazhdhal sayath thurai’ it is the way of the winner to observe patience and prudence.

‘I will not close any door that leads to peace and avoidance of war. I will make all attempts to stop a war. I will not resort to the use of force and exhibit my strength unless it is absolutely warranted by the situation.’

We see Rama giving out the same message to Ravana in the battlefield. This happens after Ravana was defeated in the first battle and was sent back with that famous statement, ‘indru pOi naaLai vaa’ (Go for the day and come back tomorrow). At that time he says that he is prepared to spare Ravana, if he accedes to two conditions. ‘sirayil vaithavaL thannai vittu’ Set her free, whom you imprisoned and ‘devar murayil vaithu nin thambiyai iraakadhar mudhaliyOr irayil vaithu’ make your younger brother (Vibishana) the king of rakshasas and others and also ‘avarkku Eval seydhu iruthiyEl’ accept him and serve him as your master and king. If you accede to these two conditions, I will spare you. Otherwise, come tomorrow for war. In other words, ‘I will protect you if you make amends.’

Coming back to our discussion on Rama’s assurance to Sugriva ‘Whoever is your friend, even if they are bad (and of questionable character) is my friend.’ The offer to protect Ravana, made twice, reiterates what we have been discussing, namely, ‘I will not go into your past. That is immaterial to me. If you come to me seeking my protection, I will without a second thought grant it.’ And the underlying message is that ‘You cannot continue to do what you were doing before.’

In the case of Sugriva, he was not clear in his mind, unlike Vibishana. But nonetheless he sought His protection. 'That is sufficient to me' is the message that the Lord conveys. The words of Rama 'theeyare eninum unnodu utraar enakkum utraar' do not mean 'I don't mind if your friends are wicked. Let them continue to be wicked even after they come to me. I will protect them.' Sugriva was agitated, was completely in a state of mental derangement. At such a time, it is the job of the protector to assure complete protection, even if he has to go overboard. The above verse of Kamban should be read in the context of Gita, that we discussed yesterday.

It wouldn’t therefore mean that Rama was prepared to compromise on Dharma when it suited him. More over, one who was selfish would have chosen Vali for an ally, instead

= Do ends justify means? =

As we have been discussing earlier, Rama if he were really selfish, would have shifted his preference to Vali as against Sugriva. If it was his purpose to recover Sita alone, he would have resorted to that course only. Why should one have to undergo all the trouble when you have a person here, who is as good as a devotee, who admires you, who secretly worships you and who has established a clear superiority over your enemy, ready and available to do the job for you?

In fact that’s what even Vali asked Rama. “I would have brought (back) your wife (the princess of Mithila) to you in a single day, had you but moved me in this behalf before; for it is for this that I have been killed by you, keen as you were to oblige Sugriva. Nay, tying round the neck the evil-minded ogre, Ravana, who stole away your wife, I would have handed him over to you without his being killed in battle. I could have brought back at your command the princess of Mithila even if she had been kept in a place surrounded by sea water…” (Valmiki Ramayana, Kishkindha Kanda, Canto 17, Sloka 48-51)

Kamban’s Vali, who initially chided him for his vain attempt in allying himself with Sugriva, laments during the hour of his death that it was his misfortune that he could not get an opportunity to be of service to Rama. ‘matru ilEn eninum maaya arakkanai vaalin patri’ Even if I could not do other things, I would have tied that demon with my tail, ‘kotrava nin kaN thandhu’ and would have produced him before you. ‘kurakku iyal thozhilum kaatap petrilEn’ Alas, it is my misfortune that I could not do so.

Victory was minutes away for Sri Rama, had he chosen to change his mind, once he came to know that Vali was the better of the two. Agreed that he has given his word to Sugriva before he came to know of the prowess of Vali. He could have changed his mind, if he were really selfish! After all that is what we are witnessing in today’s scenario, be it politics or business or any other walk of life. Who cares for how things are to be done? Ends justify means. If the results are good, then the way one adopts to reach the goal need not be gone into. If the result is good, the road that leads to it must also be considered good, even if it is really not.

That was one aspect and only one aspect of the answer. But that cannot be considered to be wholly right. Rama would not have chosen Vali, even if the information that he was better was made known to him, before he gave word to Sugriva. When speaking of a character like Rama, such a possibility is not even imaginable.

If Rama established Dharma and demanded it from others too, the demand that he made on himself was much more in adhering to the principles. For him the ends have to be good and the means to attain those ends should also be, necessarily, good. What he needed here was assistance in his endeavour and not an alternative for his own self. Rama could not have thought of such a course. Even if he had done so, Sita would not have approved it!

= Right is right =

If retrieval of Sita was important for Rama, the way it should be done was more important for him. It was important for him that she should be set free from Ravana, by his own valour, his own deeds and his own efforts. No warrior worth his name would like to engage the services of a third person to do this job and Rama was very particular about it. Though he doesn’t say so openly anywhere, either in Valmiki or Kamban, his heart is well echoed and articulated in the words of Sita, when she spoke to Hanuman in the Asoka Vana.

Hanuman intended to take Sita back from Lanka and hand her over to Rama. ‘I will take you back to him,’ said Hanuman. ‘aRindhu idai arakkar thodarvaargaL uLaraamEl’ If the rakshasas come to know (of the fact that you are being taken back) and dare follow me, ‘muRindhu udhira noori en mana sinam mudippEn’ I will kill them all and quench my anger. ‘neRindha kuzhal nin nilamai kaNdum,’ After seeing the condition in which you live here, ‘nediyOn paal verum kai peyaren’ I will not return empty handed to (merely give a report to) Rama.

Sita, in her own motherliness refused it ever so gently, praising all the time Hanuman, assuring him that she didn’t doubt his ability to do so. Why would she not go with Hanuman? She says, ‘andriyum piridhu uLLadhu ondru.’ Above all, there is one more reason. ‘aariyan vendri vem silai maasu uNum?’ (If I return home with you like what you suggest) it would cause a slur on his bow. It would affect his reputation. It would affect his glory. ‘nandri enbadhu en?’ That will be the only good thing that would result. ‘vanjiththa naaigaLin nindra vanjanai neeyum ninaithaayO?’ If this dog of a Ravana brought me here stealthily unseen by others, do you think I should return from here stealthily, in the same manner?

‘I will not move from this place unless he comes here, wage a war against Ravana, kill him and I see crows pecking at his eyes that saw me. If at all I thought of getting away from this place, I would have done so myself. ‘allal maakaL ilangai adhu aagumO’ Not this small island of Lanka ruled by tortuous people; ‘ellai neetha ulagangaL yaavayum en sollinaal suduvEn’ I will burn this entire universe with a single word of mine. But I desist from doing so. You know why? ‘adhu thooyavan villin aatralukku maasu endru veesinEn.’ It would affect his reputation, if I come out of this prison by my own effort.

He should come; he should save me by his strength; by his efforts and by his fight with this demon. He should set me free. That is what is right. Therefore, I have not attempted doing any such thing. And therefore, I will not return with you. Please do not feel bad about it.’

How else would she feel, this wife of the greatest of all archers? And most importantly, the wife of a person who is the very embodiment of Dharma?

It was a natural decision for the person of Rama’s calibre to ally with Sugriva rather than with Vali. After all, he was guided by the dictum ‘right is right’ as against ‘might is right’ that has become the order of the in the present day world. And that gives out a clear message. What is to be achieved has to be good and the ways adopted to achieve that goal are to be necessarily good.

And then we mentioned about the element of hesitation in Rama not killing Vali during the first encounter that Sugriva had with him. When making crucial decisions, Rama was careful and thought it over and over again. He could not be influenced by anyone to make a particular decision. There are three such occasions in the Ramayana (including the Vali episode) when he displayed hesitation before making the final decision.

= Prudence was his watchword =

We were discussing the reason why Rama did not kill Vali during the first encounter between Sugriva and Vali. We mentioned that great commentators like Govindaraja feel that it really was not the inability of Rama to distinguish between Sugriva and Vali that stopped him from shooting his arrow. (See: Was it a dilemma?) It was Govindaraja who suggested this and he is the widest quoted and most respected of all commentators of Valmiki Ramayana.

One of our readers, Mr Ravi Venugopal, (Ravi.Venugopal@ONSTAR.com), raised the following question on the point that Rama would have hesitated to kill Vali. “Now, if the Lord had any such dilemma, He would have revealed so initially, It is my personal opinion that, the Lord would not even 'think' of going across his word, however small the timeframe would be. There is a purpose in Vali's death, forget Sugriva for now, just as a story to impart good moral life to all mankind, it was essential for Vali and Ravana to die at the hands of Rama.”

Well, Govindaraja did not mean that Rama wanted to go back on his word given to Sugriva. Let’s see once again what Rt. Hon’ble Srinivasa Sastriyar remarked on this question. “Why did not Sri Rama kill Vali at once, the first time they met? I told you of Sri Rama’s difficulty. But you see nobody is willing to believe that Sri Rama was really in doubt as to how to distinguish between brothers. As a matter of fact, no commentator believes it. Both the commentators say ‘Oh, no no! Sri Rama could certainly have drawn a distinction between the two.” For one thing, when the fight was over and Sugriva was returning a humbled and defeated individual, he could easily have seen which was Vali. Besides, Hanuman was there and why not ask him? So you go and find all sorts of other reasons. ………Govindaraja really says that Rama certainly could have known who was Vali and who was Sugriva but he did not care for the moment to do so. ………But at the same time, ladies and gentlemen, I have a suggestion to make. It is bold of me to make it but I believe it is supported by the words of the Poet. When the brothers were first locked in combat, Rama had not finally made up his mind whether he would go and have a straight fight with Vali or whether he would from his place of covert position attack. Perhaps he hesitated at the last moment, ‘Am I going to do this wrong thing, this unchivalrous thing?’ He might have hesitated thus. But then he quickly made up his mind remembering that he had made a promise to kill him at once………”

Thinking twice before making a crucial decision is the character trait seen in Rama’s actions, right from the very beginning. We mentioned a total of three places where he thinks over and postpones the decision at least for moments. The first instance occurs in the Bala Kanda. You know that sage Viswamitra came to Dasaratha and requested him to send Rama with him to stand guard when he performed his Yaga against Marica and Subahu.

= The ‘maiden’ kill =
<blockquote>Tataka was the grandmother of Ravana. She was the mother of Marica and Subahu and therefore the latter two were the maternal uncles of Ravana… </blockquote>
Well, you know how displeased Viswamitra was when Dasaratha hesitated to send Rama and offered to come to the forest himself, to stand guard there, to protect the sacrifice of Viswamitra from demons. He was so angry and then Vasishtha had to intervene and convince Dasaratha of the benefits that would accrue to Rama if he accompanied Viswamitra to the forest.

‘I entrust them to you,’ said Dasaratha to Viswamitra. It may be noted here that Viswamitra asked only for Rama but Dasaratha sent Rama and Lakshmana both with them. Srinivasa Sastriyar says, “The commentator, hard put to it to explain the matter, says that Lakshmana is also included in the word Rama by Upalakshana, the Sanskritic equivalent of the English figure of speech, synecdoche. When Sri Rama is mentioned, Lakshmana is also included in it.” Such was the love and affection between these two brothers that they were considered inseparable and one could not be thought of without the other. But that is a discussion for another day.

‘vandha namibiyai thambi thannodum mundhai naan marai munikkuk kaati,’ (Dasaratha) showed Rama as also his brother who came with him (and told him) ‘nal thandhai nee thanith thaayum nee’ You are their father and mother. ‘ivarkku endhai thandanen’ I, who am their father, am giving them to you. ‘iyaindha seyga.’ Do whatever is good for them.

This verse is important in the context of what we are going to discuss. Viswamitra was told in the presence of Rama that the former was like their very father and mother. That is to say, Rama was supposed to carry out his orders as a son would carry out the orders of his parents.

When they walked into the forest, the sage was narrating about the cruel and unbearable acts of the demons. Though he was capable of handling these ogres himself, once he sat before the fire to perform the sacrifice he was not supposed to lose his temper or engage in any acts of war, even if it was defensive. Then the sage mentioned about Tataka. Tataka was the grandmother of Ravana. She was the mother of Marica and Subahu and therefore the latter two were the maternal uncles of Ravana.

‘ilangai arasan pani amaindhu,’ (Tataka) at the behest of Ravana ‘Or idayUra vilangal vali koNdu enadhu vELvi naligindraaL’ with her strength like that of a mountain, is committing all kinds of misdeeds to spoil my sacrifice. ‘alangal mugilE’ O the cloud with a garland! (an address to Rama, referring to his dark complexion and likening it to the rain bearing cloud) ‘avaL iv anga nilam engum,’ she wanders all over Anga ‘kulangalOdu adanga nani kondru thirigindraaL’ and is indulging in wanton killing of people on a massive scale.

Before Viswamitra could complete his words, there appeared Tataka. We know Rama did not kill her at once. We know what he thought of and why he hesitated. But the scene develops to show something more. It shows that Rama could not be influenced against his own will. It shows that he would not do a thing unless he is convinced first.

Let’s see the drama unfolding before us.

= The ‘maiden kill’ II =

Tataka roared before them. ‘It is my good fortune that you came my way. I am going to gobble up all of you,’ and she lifted her trident menacingly, to wipe them all the next moment. The situation was too dangerous. But Rama remained calm. He knew that Viswamitra would want him to slay her that very moment.

‘aNNal munivaRkku adhu karuthu eninum’ Rama thought, ‘I know that the sage wants me to kill her now. Even so,’ ‘aavi uN ena vadik kaNai thodukkilEn’ I will not shoot the sharpest of my arrows at her to take her life away. ‘thuN enum vinaith thozhil thodangi uLaLEnum’ Though (it is a fact that) she is about to venture upon a gruesome deed ‘peN ena manathidai perundhagai ninaithaan’ she is a woman (and so I will not kill a woman.)

I will not kill her, however bad she is described to be by the sage. If what the sage says is true and if she is indulging in wanton killing, how come the sage and his followers are still alive in this jungle? How come she has not finished them off, all these days? Rama must have thought in these lines. Viswamitra read his mind and said,

‘theedhu endru uLavai yaavayum seydhu’ She has committed all those deeds that are listed as sin. (She has exhausted the list of sins!) ‘emaik kOdhu endru uNdilaL.’ She did not eat us till now for we are mere sages and are not muscular enough to satiate her hunger. ‘ithanayE kurai.’ So that is what is lacking in us. We are nothing more than mere skeletons. That’s why we are alive. ‘yaadhu endru eNNuvadhu?’ What to think of her? Who is there to compare her misdeeds with? ‘ik kodiyaaLayum maadhu endru eNNuvadhO?’ Would you think this insensible, malevolent personification-of-cruelty as a ‘woman’ and desist from killing her?

Viswamitra then went on to describe who were all the sufferers of her cruelty. And also added a list of all those who slayed women who were cruel and committed sinful deeds in the past. Kyathi, wife of sage Brgu, who fell in love with rakshasas and went astray, was killed by Lord Vishnu. Kumathi (also known as Manthara, daughter of Virochana) who relished the flesh of any living being – including humans – was slayed by Indra. Therefore, do not think that it is not manly to kill a woman. Viswamitra gives a long, long list of reasons as to why she deserves to be killed and only after that Rama killed Tataka.

The point is, Dasaratha told Viswamitra in the presence of Rama that he (Viswamitra) was like the very father as well as mother of Rama and Lakshmana. Rama’s penchant for carrying out the order of his parents is the very theme around which Ramayana revolves. Therefore, Rama should have without a word carried out what Viswamitra desired. He didn’t. Viswamitra had then to give proof of her callousness. He had to give convincing reasons. He had to quote precedents of who all have done a similar deed to convince Rama of the correctness of what he was supposed to do.

And this was the same Viswamitra, at whose anger the entire earth shook and all the directions darkened, simply because Dasaratha gave an alternative. He didn’t refuse what Viswamitra asked for. He suggested that he, an experienced warrior, would be a better alternative to a lad who has not seen any ‘real action’ thus far. Why could he not show such an anger here? Why should he have to indulge in a long peroration instead? Simply because he knew Rama could not be made to act against his will. His intellect had to be appealed; he should first be convinced that what he was doing was absolutely right, before he could be pushed into action!

That was why this sage, senior in many respects, age, achievement, tapas, stature (now as a parent) had to reason it out and convince this slip of a boy.

= The question of standards =

We were discussing the moments of hesitation or in other words when Rama needed to think twice before he finally decided on the action that he was about to take. We saw how sage Viswamitra had to give a long list of justifications for killing Tataka. That was the first instance when Rama is seen a bit hesitant about what he was supposed to do. The second instance is the Vali episode, as ascribed by great commentators like Govindaraja. Let us now take up the third instance where he is seen given seriously to thought and rather reluctant to use the mightiest of weapons against his foe, Ravana.

We have already discussed the difference between an arrow and an ‘astra.’ Astra is a divine weapon, presided over by one celestial or the other. Rama had always had his reservations about the use of extraordinary power in the elimination of enemies. Use the minimum possible force and fight. Parry an astra with an equivalent or a counter astra to neutralise the effects, only if and when the enemy uses it. This has been the thumb rule in all his battles in the epic.

The reader will recall the permission that Lakshmana sought to use Brahmastra against Indrajit. In the second war against Indrajit, Rama precluded Lakshmana from using Brahmastra. ‘aandravan adhu pagardhalum’ When Lakshmana said so (that he had no other alternative but to resort to the use of Brahmastra) ‘ara nilai vazhaadhaai’ (Rama told him) O the unswerving one from the path of Dharma! ‘eendra andhaNan padaik kalam thodukkil iv ulagam moondrayum sudum’ If you resort to the use of Brahmastra, it would annihilate all the three worlds. ‘oruvanaal mudigaladhu’ Nobody can stop it. Therefore do not use it.

Lakshmana was thus bound by the words of his brother and did not use it even when Indrajit did so. That led to his falling on the ground and then he was rejuvenated by the herbs brought by Hanuman. And hear what Rama says when Lakshmana was venturing on his third war with Indrajit.

‘thoduppadhan munnam vaaLi thoduthu’ Before (Indrajit) could choose an arrow, you shoot yours and ‘avai thuraigaL thOrum thaduppana thaduthi’ parry them with an appropriate arrow of yours. ‘eNNam kurippinaal uNarndhu’ Read his mind (and infer his next action) ‘thakka kaduppinum aLavu ilaadha gadhiyinum kaNaigal kaatril viduppana avatrai nOkki’ look at the speed with which his arrows come searing the wind (and understand what arrow has been shot at you) ‘avatrai nOkki vidudhiyaal’ and use an appropriate counter arrow. ‘viraivu ilaadhaai’ O thou the unhasty. Do not be hasty is what is meant by the address.

If at all Indrajit chooses a divine weapon, use an equivalent just to neutralise it and do not use a divine astra to kill your foe. This is the standard that Rama sets when Lakshmana goes for his third war with Indrajit. That was the standard that he set for his brother. We know that Rama demanded more from himself when it came to observance of a standard that he set for others.

With this background in mind, let us look at the final battle between Rama and Ravana and how he was postponing the use of divine weapons and how he had to be persuaded to do so .

= When the normal course fails =

The following verse of Valmiki beautifully sums up the battle between Rama and Ravana. “Watching that matchless struggle and observing that even the sky is its own compeer and that he sea is its own analogue, the struggle between Sri Rama and Ravana can be likened only to the struggle between Sri Rama and Ravana.” (Valmiki Ramayana, Yuddha Kanda, Canto 107, Sloka 51)

It could not be compared with anything else. The verse is a standard example for illustrating the Sanskritic figure of speech known by the name ‘Ananvaya’ the occasion, which arises only where the object described is peerless and serves as its own comparison. And that battle lasted for seven whole days, without respite. To use the language of Sastriyar, “………the fight between Ravana and Sri Rama lasted for seven days, that there was no remission or relaxation of the struggle, that it continued to be of the same intensity all those days nights, that there was no remission or relaxation of the struggle all those days and nights when either combatant failed in his vigilance or in exercise of his great strength.”

During all these seven long days of battle, we see the description of Rama’s arrows only and not the use of any divine weapon. Verses after verses run like this. “With four sharp arrows loosed from his bow Sri Rama thereupon drove back the four spirited horses of Ravana.” “The valiant scion of Raghu loosed twenty, thirty, sixty and hundreds and thousands of arrows on the enemy’s chariot.” (Ibid, excerpts from Sloka 30-44)

One may see here that despite being hard pressed by time and the valiant Ravana, Sri Rama observes utmost restraint and does not use the divine weapons against Ravana – for use of divine weapons to vanquish an enemy was something against his principles. It is only after Matali, the charioteer of Indra who was sent to assist Rama, was stuck by the arrows of Ravana that Rama’s anger picks up and his fight intensifies. That is a point to be studied in detail later when we study Rama’s character.

Finally, Rama is unable to understand what is really happening and why he could not vanquish Ravana. “I wonder what is the reason why these well-known shafts – which have all been tried and found infallible by me on the battlefield, (nay) by the help of which the ogre Marica for his part was made short work of (by me) as also Kara along with Dusana, nay (the ogre) Viradha too was disposed of in a hole in the ground in the Kraunca wood, and Kabandha in the Dandaka Forest, by which (again) were the (seven) sal trees (at Kishkindha) and mountains too were transfixed as also Vali (the lord of monkeys) and (last of all) the sea was thrown into agitation – have proved of little efficacy against Ravana. (Ibid, excerpts from Slokas 55-61)

Kamban also shows Rama in such a predicament. ‘kaNinuL maNiyoodu kazhindhana eNNin nuN maNalil pala vengaNai’ More arrows than the countless sands on the seashores have gone through the very eyeballs of this ogre. ‘puNinuL nuzhaindhu odiya pundhiyOr eNNin nuNNiya.’ Arrows sharper than the intellect of scholars have sunk into his wounds. (Yet he has not died.) ‘enach cheyarpaatru enaa’ (Rama thought) what is the course of action that is left open to me now?

Note the use of the words ‘arrows’ (NOT divine weapons) again and again.

= Conviction beyond compare =

Even at such a crisis, is it not surprising that the greatest archer of all times, one who was in possession of all kinds of divine weapons, one who had mastered the Dhanur Veda, was thinking only in terms of his arrows and not his divine weapons? His strong grounding in principles was the reason. He could not even think of resorting to the use of the mightiest of divine weapons, the Brahmastra, the only weapon that could stop, nay, slay Ravana. It is the kind of mental training that Sri Rama has subjected himself to, that it did not occur to him at that time that he should deal with this situation in a special way, when the normal course fails.

It was Matali, the charioteer of Indra, on whose chariot Sri Rama was seated, who reminded Rama thus. “How do you (merely) do as Ravana does (by acting on the defensive) as though you did not know (how to dispose of him), O gallant prince? With a view to his destruction discharge you on him the mystic missile presided over by Brahma (the grandfather of the universe, which was created by the ten Prajapatis or lords of creation, who were all his mind-born sons), my lord. The hour of doom, which was foretold by the gods, has now arrived.” (Valmiki Ramayana, Yuddha Kanda, Canto 108, Sloka 1-2)

Kamban however shows this as Rama’s own decision to resort to the use of Brahmastra, not suggested by Matali. ‘naaraNan thiru undhiyil naanmugan baara vempadai vaangi’ He took the divine astra created by Brahma (one who was born from the divine lotus that bloomed through the navel of Lord Vishnu) ‘ip paadhagan maaridai eyvan endru eNNi valithanan’ and strung it to his bow, thinking, ‘I will shoot this through the chest of this scoundrel.’

Be it the suggestion of Matali, or his own decision as shown by Kamban, both the Poets make one thing very clear. It took a long time for Rama to come to this decision. He was avoiding this move for as long as it was possible for him to do so. ‘Do not play the defence. Be on the offensive’ is the advice given by Matali.

This third instance very clearly, and without the least scope for any doubt, goes to point that (1) Rama was very particular in adopting the right ways to achieve the right ends. The adage ‘Ends justify means’ had nothing to do with him. (2) He was unsparing and uncompromising in following his own judgement and did not budge even when the great sage Viswamitra – who was at that time the very embodiment of his parents – wanted him to kill Tataka. He did so only after sufficient reasons, justifications and precedents were given to him. (3) He did not resort to the use of the supreme powers of destruction over which he had ready access, even when a crisis was in the making.

In both the above occasions, one can see Sri Rama thinking it over and over again before coming to the final decision. This therefore gives credence to the argument of the great commentator Govindaraja, who says that Rama hesitated for a while before killing Vali and that is why he did not kill him in the first encounter with Sugriva. But it has also to be remembered that once Sri Rama decides to do a particular thing, he was clear in his mind about the course of action and did it without any guilt feelings about what he did. That is why he is able to say, “No agony is felt by me or remorse for what I have done,” to Vali.  And. lastly, when Vali himself accepts that Rama was right in killing him, that he deserves to be punished for what he had done, in both the versions of Valmiki and Kamban, who else needs to argue the case of Rama!  It needs no further justification when he who began with an accusation, relaised and sublimated into submission and went to the extent of justifying the act of Rama.  When Vali himself admits his faults and accepts Rama's act as justified, what further argument is needed!

So far for Vali and his killing. We shall now move over to Sugriva, Tara and Angada.

 Hari Krishnan

 

 

[[Category:Vali]]

Kaikeyi - Part 2

2010-05-13T04:29:07Z

Hariki:

= The unusual reaction =

How would a loving son react when he sees his dear father – whom he saw only the previous night so bright and happy – lying on the floor, immobile? When Valmiki has painted such an elaborate picture depicting Rama making anxious enquiries about his father, enabling Kaikeyi to make use of the outpouring filial feelings and binds Rama with a promise from him to listen to her, why should Kamban not speak even a word on that? Why should Kamban’s Rama be silent about the pathetic condition in which the king is lying?

No. The Poet does not answer. He is so very careful not to mention anything on this aspect. Kamban cannot be taken lightly! His understanding of the human nature is exceedingly great as we have seen it time and again. It can in no circumstance be seen as failure to see things, as they should be seen. We are talking of the work of a gargantuan Poet strode the earth. It has to be understood that Kamban has wants to show the epic from an entirely different standpoint and is very silently and deliberately building up the events in a manner that a vigilant reader is able to get the message he wants to convey.

Just re-enact the scene again in the mind and observe the details. People are eagerly thronging the roads to see Rama going into the palace of Kaikeyi. There is happiness everywhere. Not a single soul, including Sumantra who was in the gynaeceum, knows what is in store. Rama enters in and catches sight of his father lying unconscious. Would not the inner-voice – and that is very common in the case of any individual – warn that there is something unusual and wrong here? Would Rama not have understood what had actually happened, when Kaikeyi utters ‘the commandments’ of the king, reversing his earlier decision, when the king is actually not conscious?

The situation itself is more than sufficient for anyone to read what has actually happened, without someone having to narrate. Rama’s keen sense of understanding the heart of the other person is so wide-awake and how can he miss the point? Dasaratha, if he so willingly had reversed his decision, would have been sitting there to announce it himself! The very fact that he is not conscious lets the secret out!

With this background, read the words of Rama again. ‘mannavan paNi anndraagil num paNi maruppanO yaan?’ he says. (Even) if it is not the order of the King, will I ever refuse to carry out your order? That is a deliberate construction, which gives out the heart of Rama confirming that he has sensed what has actually happened.

The conventional reading gives out the meaning that is rendered above. Let us punctuate it slightly differently. ‘mannavan paNi anndru; aagil num paNi maruppanO yaan?’ Insert a semicolon and see the effect. ‘Mother, I know that this is not the order of the king. This is your order. But then it doesn’t make a difference to me. It is equally binding on me. I accept what you order me to do.

This needs a little more elaboration. We have already substantiated the second reading given above. (See: ‘[http://www.heritagewiki.org/index.php?title=Kaikeyi_-_Part_1#Father.E2.80.99s_or_mother.E2.80.99s_words.3F Father’s or mother’s words]?’ and ‘[http://www.heritagewiki.org/index.php?title=Kaikeyi_-_Part_1#Father.E2.80.99s_or_mother.E2.80.99s_words.3F_II Father’s or mother’s words? II]) This point needs some further elaboration.

= The elusive question =

Kamban has, of course, preserved one of the main and basic premises of the epic of his forerunner, viz., Rama was keen on preserving the sathya of his father’s words. But he does not fail to stress in almost all the places that it was lays emphasis on the fact that it was Kaikeyi who was behind those words and in several places, he holds her directly responsible for the exile. Rama himself mentions it in more than one place. When he speaks to Bharata to convince him to return to Ayodhya, he explains his position: ‘thaai varam koLa thandhai Evalaal mEya nam kulath dharumam mEvinEn.’ I took it on myself to follow the path of our ancestors, by the boons of (my) mother because of which my father ordered me.

But there are several points that remain unanswered in the epic. One of them is, if Kaikeyi was so keen about his son becoming the successor, why did she not send word for Bharata, asking him to come back to Ayodhya, immediately on the death of Dasaratha? That is intriguing. It may be noticed in the words of Rama when he assures Kaikeyi that he would abide by what was told he specifically mentions this.

“(Nay) let the messengers proceed this very day on horses possessing a swift speed under orders of the king in order to bring Bharata from his maternal uncle’s home.” (Valmiki Ramayana, Ayodhya Kanda, Canto XIX, Sloka 10). Rama once again sends word through Sumantra when he comes back to Ayodhya, reminding his parents to send word for Bharata to accept the throne.

Sastriyar raises this question too. He observes: “Then lest they should have forgotten it, when Sumantra came back, Rama had told him, ‘Tell father and mother to bring Bharata at once and not to delay his coronation.’ Kaikeyi did not do so. Kaikeyi who was mistress of everything and could have done something, for some reason that is not apparent did not send for Bharata at once. He was sent for only by Vasistha. Why did she not do so? What was in her mind? That question you might ask. I do not know how to give the answer but each one of you may answer it for himself or herself. It is a question which we cannot escape. It has always occurred to me.”

That is very strange indeed. A woman who was so eager to see her son enthroned, who worked against the will of great gurus, people and even her own husband – bringing an end to his life – who went out of the way to see Rama, a loving son moments ago, was driven to the jungle with the sole purpose of Bharata being enthroned, did not do anything to send word for him!

A few answers come to the mind. She might have anticipated public censure. She was already strongly criticised by Vasistha, Sumantra and all those who were close to the king. She knew that Rama having gone to the forest and Dasaratha having given up the ghost, these people were left with no other alternative but to call Bharata and that is the natural sequence and only option left open to them now!

Or, on the contrary, it might be due to the fact that she was herself not sure that Bharata would approve of what she did and would admonish her and she was playing for time for the natural thing to happen. We might find a clue in the scene where Bharata meets his mother, on reaching Ayodhya.

= Strange kind of feelings =
<blockquote>The reaction of Bharata was not something Kaikeyi anticipated. Strange that this mother failed to gauge the heart of her own son… </blockquote>
‘theeyavai yaavinum sirandha theeyaaL’ is the phrase that Kamban uses to describe Kaikeyi when she sought the boons. The best of all that is worst. It is an exposition of this phrase that we see in the scene when Bharata who travels through the empty roads of Ayodhya, with not even a single soul to inform him of what had happened and walks through the long corridors of the palace, confused at the eerie and unusual silence in the city as well as in the palace. He reaches the presence of Kaikeyi and falls at her feet. This is how Kaikeyi starts her conversation.

‘vandhu thaayai adyinil vaNangalum, sindhai aarath thazhuvinaL.’ She embraced Bharata who fell at her feet, to her heart’s content. ‘theedhu ilar endhai, ennayar, engai endraaL.’ How are my father, brothers and sisters? Are they well?

Most cruel and audacious indeed! Remember, the body of Dasaratha is still not cremated, though more than seven days have passed now and is preserved for the arrival of these children to perform the funeral rites. When even the body of her husband has not been cremated, this hard hearted lady is able to enquire about the welfare of her kith and kin in some distant land, without even showing a trace of anguish in her face.

The picture is deliberately worked to such fine and detailed finish to underline the depths to which characters of even good persons can sink, given the desires and greed. The information is given out to Bharata in bits and pieces. She evades a direct answer. ‘Where is my father?’ asks Bharata. Listen to what she says - 
<blockquote>“Questioned thus, Kaikeyi replied as follows (strictly) in consonance with facts: - That high-souled monarch, the foremost among the wise, departed for the other world, crying, O Rama, O Sita, O Lakshmana! Bound by the laws of Time (according to which a living being meets his end at the appointed time) like a huge elephant bound with ropes, your father uttered the following parting words: - Only those men who (are able to behold Rama returned with Sita, as also the mighty-armed Lakshmana come back (to Ayodhya) will have their object accomplished.” (Valmiki Ramayana, Ayodhya Kanda, Canto 72, Sloka 35-38) </blockquote>
So cool and casual! ‘Your father is a mortal after all. He is also bound by the laws of Time. What happens to all mortals happened to him as well. And when he went to the other world, he uttered the names of your brothers and your sister-in-law.‘ Kaikeyi talks in riddles, purposely delaying the information. She hopes to build up the same kind of anxiety that rose in the heart of Rama when he saw Dasaratha lying on the floor unconscious and then bind Bharata, as she had her with Rama earlier. But unfortunately the situation was quite different. Bharata was made of a different material, which even his own mother was not aware of! But that is reasonable. One has to remember that twelve years have passed ever since Bharata went to Kekaya, after the wedding at Mithila. That is probably one reason why Kaikeyi failed to gauge the feelings of this noble soul.

= The reformation =

We need not go over the arguments that took place between the mother and her son. We have seen them when we discussed Bharata. Bharata, the strictest follower of the path of rectitude was not at all ready to listen to his mother. As Guha said, ‘If you can discard the kingdom that fell into your laps, given by your father who was forced by your mother, without your having to do anything, I am taken aback. Even a thousand Ramas would not equal your glory. ‘aayiram raamar nin kEzh aavarO theriyin amma.’

The lady who has so far been shown as audacious, arrogant, greedy and what not, falls into total silence from this point onwards – after being reprimanded by Bharata. She who could bind Dasaratha and she who could readily ease out Rama and left him to manage the repercussions himself, could not get the acceptance of her own son. ‘I would have killed her that very instance,’ says Bharata to Satrughna later, when trying to pacify and restrain Satrughna from kicking Manthara away from the crowd that went with Bharata to bring Rama back.

Satrughna saw Manthara in the crowd and that very moment – very similar to Lakshmana – showed his fiery temper and caught her with the intention of kicking her off. ‘munnayar murai keda mudiththa paaviyaich chinna binnam seydhu en sinaththaith theervenel.’ I would have cut her (Kaikeyi) down to pieces for what she did and killed her to quench my anger. ‘ennai en ayyan thurakkum endru alaal annai endru uNarndhilen ayya naan.’ I desisted from doing so not because I value her as my mother but because of the fear that if I do so Rama would disown me.

Is there a punishment severer than this for Kaikeyi to suffer? She stood witness to her son uttering these words. And she stood silent and unmoving when Bharata lashed out at her when introducing her to Guha (in Kamban and to Bharadwaja in Valmiki) with the choicest of unkind remarks ‘padar ellam padaiththaaLai,’ She is the one who is capable of creating newer and newer kinds of misery in this world. ‘pazhi vaLarkkum seviliyai,’ She is the nurse who nurtures, tends and grows (the baby known as) disrepute, infamy and calumny. (See: [http://www.heritagewiki.org/index.php?title=Guhan_-_Part_4#The_mother_of_woes_and_nurse_of_infamy The mother of woes and nurse of infamy])

What else can than a person suffer more than humility, that too humiliation in the presence of a stranger, in the presences of all Gurus, public and the other queens, to be slighted like this by her own son, for whom she sought the entire kingdom! Nevertheless, the fact remains that Kaikeyi joined the party that set out to bring Rama back to Ayodhya. She was not invited to join and she could have very well remained at the palace, in protest of things going out of her hand and against her desire. ‘azhindhadhu kEkayan madandhai aasai pOi,’ says Kamban. ‘The desire of the daughter of the king of Kekaya died its natural death, with the people headed by Bharata moving to the jungle to bring him back.

Let’s listen to Sastriyar. “Now the question is, was Kaikeyi after this staggering blow and protest from her son, the same or did she change? There is evidence in the Poem, ladies and gentlemen, that Kaikeyi, hard-natured, hard-fibred, hard-hearted woman as she was, did repent and did reform herself and that is a fact which I would like to bring to your notice as a proof, if I may put it in that way, as a proof of the tremendous power of Rama’s moral character.”

= The unbounded love of Rama =

Both the Poets, Valmiki as well as Kamban do not explicitly show the reformed Kaikeyi but they nonetheless have given us sufficient number of clues for us to understand the evolution that is taking place in her heart. Rt. Hon’ble Srinivasa Sastriyar remarks: “Having known him*, having lived with him*, and having enjoyed his* affection and esteem for a time it was impossible even for Kaikeyi to go on in her career of unrighteousness.” (* Rama)

How are we to understand this reformation taking place in Kaikeyi and from which point onwards do we see the process starting? Sastriyar continues. “How does this appear? There are two or three signs. The Poet does not say so but you are led to infer the fact and infer it pretty confidently.”

Very true. It is not possible for even the most treacherous of souls to continue to remain unyielding and unchanging, especially so when that soul is blessed with the proximity of a powerful and magnetic personality as Rama. No. Those two attributes are not sufficient to describe Rama. Though a study of Rama is a long way to go as yet, it is apt to take into account his attitude towards Kaikeyi and see that it remains unchanging and unaffected throughout till the very end.

Rama maintains his respect, love and affection for ‘his mother’ and does not speak ill of her in any place, though the same cannot be said of Dasaratha. Sastriyar points out in only one place, overpowered by strong emotions Rama passes a bitter remark about Dasaratha. That is in Valmiki Ramayana. Both these versions however are uniform in their portrayal of Rama’s attitude towards Kaikeyi.

Take for instance his censure of Lakshmana for speaking unkindly of Kaikeyi. When Sumantra takes leave from them in the jungle, he asks for the messages to be conveyed to the king and the queens back in the palace from the three of them. When it was Lakshmana’s turn to speak, the Sesh naag in him rose up its hood once again.

‘King! Do you still call him king? Do you need a message for him? And how do you call him Sathyavaan? He who asked my brother to accept the crown only the previous day and grabbed it from him only to hand it over to his queen, how can he be called truthful any more?’ he fumes. ‘kaanagam patriya nal pudhalvan kaai uNa,’ Even while his good son has reached the forest and is surviving on leaves, roots and fruit, ‘pOnagam patriya poi il mannarkku,’ (inform that) ‘truthful king’ who has the heart to eat delicious royal food, ‘Unagam patriya uyirkodu innum pOi vaanagam patrilaa valimai kooru’ that we are strong enough and have not yet died.

‘When his son is surviving on vegetables, your King whom you call truthful, who handed over the land to the queen, is still able to eat the delicacies of the palace. Tell him that we are alive.’ Sarcasm and anger bubbles forth in every other word. ‘seeriya allana seppal,’ admonishes Rama. ‘Do not speak in this strain Lakshmana. Observe restraint and talk only that which is good.’ Lakshmana is agonised by what happened to Rama. Rama remains calm, collected and unruffled.

Valmiki shows Rama taking a promise from Bharata – no it cannot be called a promise, for Rama pleads with Bharata – for the safety of Kaikeyi.

= The unbounded love of Rama II =
<blockquote>‘If at all I am not punishing that wicked woman, it is not due to the fact that she is my mother; but because I am afraid of Dharma and because I am the son of Dasaratha,’ Bharata tells Rama at the commencement of their meeting. </blockquote>
“The sinful deed (in the shape of bringing about your exile) which was perpetrated by my mean mother for my sake when I was away, was not to my liking. (Therefore) be gracious to me. I am bound by fetters of morality (which forbids a warrior to lay his finger upon a woman); hence I do not kill on the spot with a severe punishment my mother of sinful deeds, who is deserving of punishment.” (Valmiki Ramayana, Ayodhya Kanda, Canto CVI, Sloka 8, 9)

“Once more Rama plays a great part. He speaks for Kaikeyi most earnestly,” says Srinivasa Sastriyar. “For Rama is so exalted a character that even if a little stain had remained in Kaikeyi’s case, he would not have omitted to the duty of making pranamams to her. She was his mother like the others. He never forgot the duty that he owed to her. He never would have withheld from her the marks of reverence that he showed to Kausalya and to Sumitra.” He points out that Rama prostrated before all the three mothers, giving out a silent message to Bharata, ‘Look, I have no ill-feelings towards her and you have neither the reason nor the right to treat her poorly.’

Before they depart, Rama anxious as he is about the safety of Kaikeyi at the hands of Bharata, gives out a clear message to Bharata, very explicit and unmistakable. He sounds very differently now. His tone is firm and assertive. Indeed, he orders Bharata. “Take care of mother Kaikeyi; be not angry with her. You are (hereby) adjured to do so by me as well as by Sita, O delight of the Raghus.” (Ibid, Canto CXII, Sloka 27-28)

‘I charge you and swear to you, by me and by my wife Sita, treat Kaikeyi with respect and with consideration.’

The last Sloka in this particular canto, following the above assertion of Rama is noteworthy. “His mothers, whose throat was choked with tears through agony, could not even speak to him. Greeting all his mothers, the celebrated Sri Rama too re-entered his hut, weeping.” (Ibid, Sloka 31)

Note the plural, ‘mothers’. And note that Rama bade farewell to ‘all his mothers,’ including Kaikeyi. It is obvious then that when the Poet says ‘the mothers could not speak to him since their throat was choked with tears of agony,’ he includes Kaikeyi here. She shows signs of an internal change and the Poet indicates it suggestively.

The very fact that she accompanied Bharata and others who went to bring back Rama to Ayodhya testifies to that fact. “Kaikeyi has given proof that she has become a reformed character – she no longer is the Kaikeyi of old who brought King Dasaratha from the heights of his pride to the depths of misery,’ observes Sastriyar. “That is not the Kaikeyi now. The very fact that she joined this group and that she came along with Kausalya and Sumitra in the same carriage as the Poet says, shows that she also desired the return of Sri Rama.”

= Two boons for Rama =

Rama’s unblemished love and respect for Kaikeyi is seen throughout the epic. Let’s have a look at the scene just following the agni pravesa of Sita, when Dasaratha comes down from the heavens to vouch for her purity. I hasten to add that Rama, never for a moment suspected the purity of Sita. What he was concerned was that the world should realise her purity and he wanted to demonstrate it to the entire world. This is not the place to elaborate on this particular point. Suffice for now to mention that the agni pravesa has its own reasons.

Coming back to the meeting of father and the son. Dasaratha, who descended from the heavens, speaks to Rama, Sita and Lakshmana. The Poet beautifully builds up the drama and buoys up our souls in elation when Rama asks for two boons from Dasaratha now. An antidote to the original two boons that Kaikeyi asked for. ‘Kindly forgive my brother Bharata. Also please forgive my mother Kaikeyi.’

It may be recalled here that Dasaratha disowned Kaikeyi and Bharata as soon as Rama went on exile. ‘innE palavum pagarvaan,’ Dasaratha pleaded with Kaikeyi in so many words. ‘irangaadhaaLai nOkki,’ And then looking at that unsympathetic and unyielding woman (he said) ‘sonnEn’ I am declaring now. ‘ivaL en thaaram allaL.’ She is not my wife. ‘thuRandhEn.’ I renounce her. ‘mannE aagum ap bharadhan thanayum magan endru unnEn.’ I would not consider that Bharata who is going to be the King, as my son any more. ‘munivaa!’ O! Sage (my Master, Vasistha) ‘avanum aagaan urimaikku.’ He is not eligible to exercise his right to perform his duties as a son (to a dead father). That is, let him not light my funeral pyre.

One important deviation that Kamban makes is while in Valmiki’s version Bharata nevertheless performs all the funeral rites, it is Satrughna who does so in Kamba Ramayana.

Rama remembers this repudiation of Dasaratha and now he asks for two boons from his father. One to forgive his brother, as it was not his fault. “Be gracious to Kaikeyi and Bharata, O knower of what is right! You will remember that Kaikeyi was twitted by you in the words: I disown you with your son (Bharata). May that terrible curse not fall on (mother) Kaikeyi and her son my lord.” (Valmiki Ramayana, Yuddha Kanda, Canto CIX, Sloka 25, 26)

‘varadha kEL’ says Dasaratha. That is something striking indeed. When Rama is asking for boons, Dasaratha is addressing him as ‘varadha’ ‘giver of boons’. Listen to me O giver of boons! ‘maRu il baradhan annadhu peruga.’ Let Bharata the unblemished receive my pardon. Let him be my son and your brother as you ask for. ‘thaan mudiyinaip paRiththu,’ (But as far as the one who) took your crown by force ‘iv viradha vEdam udhaviya paavikku,’ and gave you this raiment of a sage (is concerned), on that sinful one ‘viLivu saradham neengaladhaam’ my anger would never diminish.

‘I accept what you say as far as Bharata is concerned. Let him be absolved. But I cannot pardon her. My anger would never be any lesser.’

History repeats itself! Dasaratha in the first instance accepted boon number one (of making Bharata the Prince Regent) of Kaikeyi and was not able to grant the second one (of sending Rama on exile) and begged with her times without number to reconsider her stand on the second boon. Now, he has so readily granted the first boon that Rama asked for and has point-blank rejected the second one!

But Rama persists.

= Two boons for Rama II =

‘My mother is faultless,’ continues Rama. ‘Un pizhaikkilaa uyir nedidhu aLikkum nILarasai’ It is the responsibility of the king to protect all living beings. ‘vaan pizhaikkum idhu mudhal enaadhu aaLvura madhiththu,’ It was I who did not realise that and accepted it without thinking of the consequences ‘yaan pizhaiththadhu allaal,’ (and therefore if at all there is any mistake) it I who committed it. ‘enai Indra em piraati thaaan pizhaiththadhu undo?’ And it was not a mistake of my mother, who bore me.

This verse contains a strange reasoning. ‘I did a mistake by accepting the kingship without realising that it is there for protection of people. Therefore, I am at fault and not my mother.’ If we have to go into its real meaning, it would necessitate an elaboration, which would not go with the present discussion. We will therefore take this up later. Dasaratha was convinced and he agreed to forgive Kaikeyi for what she did.

When Rama asked for these two boons, the celestials wondered at what was happening. ‘ev varangaLum kadandhavan ap poruL isaippa’ When Rama who is above all the boons explained thus, ‘thev varambu aRu kaanidai seluthinaatkku Indha av varangaLum iraNdu;’ The boons that were granted to her who sent him to the vast jungle were two in number. ‘avai aatrinaarkku Indha iv varangaLum iraNdu.’ The boons that are now granted to the one (who was affected by those two boons) are also two in number ‘endranar dhEvarum irangi’ so saying the celestials expressed their amazement.

Rama was very particular that Kaikeyi should not be subjected to the wrath of his father. As we mentioned earlier, the first thing Rama did when he reached Nandigrama from where Bharata was administering the State as the representative of Rama’s sandals, was to prostrate at the feet of Kaikeyi first. ‘kaikayan thanayai mundhak kaal uRap paNindhu’ Touching the feet of the daughter of Kekaya first, ‘mattrai moi kuzhal iruvar thaaLum muraimayin vaNangu sengaN ayyan,’ Rama the lotus eyed, prostrated before the other two mothers in (their proper) order.

Rama, not even for a single moment nursed ill feelings for Kaikeyi. She was his mother – more than Kausalya – before the exile, during the exile and after the exile. As for Kaikeyi, her audacity, her ego, her adamant attitude and all her folly vanished for good, right from the moment Bharata and others went to bring Rama back to Ayodhya. As we mentioned, Kaikeyi joined them willingly and travelled in the same carriage. The very same Kaikeyi who told Dasaratha, “If I behold Kausalya accepting greetings with joined palms (from the people of Ayodhya as the Prince Regent’s own mother) even for a single day, death will be surely preferable to me (than such an eyesore)” (Valmiki Ramayana, Ayodhya Kanda, Canto XII, Sloka 48) went to such an extent as to travel in the same carriage with Kausalya and Sumitra.

‘kaikeyi cha sumithra cha kausalya cha yashasvini’ says Valmiki. “Kaikeyi and Sumitra and the illustrious Kausalya too, who were highly gratified by the thought of bringing Sri Rama (back from the forest) drove in a splendid chariot each.” (Ibid, Canto LXXXIII, Sloka, 6)

“If Kaikeyi had so chosen and if she did not like Rama to be brought back, she might have stayed back. Surely somebody would have taken care of her. But she did not do so. She joined the party,’ observes Sastriyar.

That was the first sign of the evolution in this character.

= Kaikeyyaa Anandavardhana =
<blockquote>                                        The enhancer of Kaikeyi’s joy. </blockquote><blockquote>
Kaikeyi was genuinely happy in going to bring Rama back; melancholic in not being able to do so and was really happy when the kingdom was rendered back…
</blockquote>
Kaikeyi willingly and whole-heartedly accompanied the team that went to bring back Rama. She also shed bitter tears when Rama firmly refused to do so. As we mentioned earlier, “His mothers, whose throat was choked with tears through agony, could not even speak to him. Greeting all his mothers, the celebrated Sri Rama too re-entered his hut, weeping.” (Valmiki Ramayana, Canto CXII, Sloka 31)

“These three are mentioned and therefore the plural is used and the plural therefore catches hold of everybody, will not omit Kaikeyi. She therefore was pleased that Rama should be brought back. She also rejoiced in that prospect,” says Sastriyar, referring to the scene when they started. The same holds good now when the Poet employs the plural ‘mothers’ and says that their throat was choked with tears. That is the second sign of the change of heart that the Poet shows us.

When Bharata renders the kingdom back to Rama, the Poet uses the epithet ‘kaikeyyaa Aanandhavardhan’ referring to Bharata. The enhancer of Kaikeyi’s joy. This is not usual for him to do so, as far as Bharata is concerned. He refers to Rama as ‘kausalya nandhavardhan’ and Lakshmana as ‘sumitra nandhavardhan’. However, this is the first time that the Poet refers to Bharata as Kaikeyi’s joy. Sastriyar points out that on an earlier occasion – only once in the entire epic – has this expression been used.

“Then I told you that I would mention where else this expression ‘kaikeyya Anandavardhana’ is used of Bharata,” he says. “Once before in the Ayodhya Kanda Rama, being followed by the grieving subjects of Ayodhya as he went to the forest, turned back to them and said, ‘Why are you following my dear people? Bharata is hereafter your king. Trust him. He will do the same thing that you expect me to do. He will be as good as my father was.’

“The love and high esteem that has been bestowed upon me by you (the inhabitants of Ayodhya) may for my pleasure be bestowed in a special measure on Bharata. For, Bharata, who enhances the delight of Kaikeyi and who is possessed of an excellent conduct will properly do things which are not only pleasing but conducive to your (best) interests too.” (Ibid, Ayodhya Kanda, Canto XLV, Sloka6, 7)

The same expression that was used by Rama, referring to Bharata as ‘Kaikeyi’s delight’, in his address to the people, telling them that Bharata would be the king (for that would delight Kaikeyi at that time) is used once again while Bharata renders the kingdom back to Rama. “Placing his joined palms on his head (as a token of submission) Bharata, the enhancer of Kaikeyi’s joy submitted (as follows) to his elder (half-) brother, Sri Rama, of unfailing prowess.” (Ibid, Yuddha Kanda, Canto CXXVIII, Sloka 1) This is followed by the Slokas whereby Bharata renders the kingdom back. That is indicative of the fact that Kaikeyi was also genuinely happy about the kingdom being handed back to Rama.

But if one weighs the love of Rama and that of Kaikeyi towards each other, without doubt Rama’s love shines bright and high as a beacon light. The reformation of Kaikeyi – as in the case of many other characters – lies to a large extent in the ‘tremendous power of Rama’s moral character.’

= The fall and rise =

What started as a very ordinary woman endowed with enchanting beauty, tasting power by being the most favoured queen of Dasaratha and did not hesitate to ill-treat others because of her pride and also adamant and audacious attitude had only one virtue in her, namely, her immeasurable love for Rama and she was fortunate to be considered as his own mother by Rama.

To sum up, her love for Rama was so strong that she didn’t listen to Manthara, her counsellor, until she was threatened of four things:
<blockquote>1. Rama, the born enemy of Bharata would banish the latter and might even go to the extent of putting him to death in order to ensure that there is no threat to his kingdom. Lakshmana would not have a problem because he was close to Rama and therefore his mother Sumitra was relatively safer. 2. Kaikeyi had wronged Kausalya earlier and now that Rama became the king, Kausalya would take revenge on her. 3. Kaikeyi would have to be dependent on Kausalya even for giving alms to those who came to her. 4. More than anything else, the position of the king of Kekaya would become critical because Janaka was his enemy. Janaka, who was observing restraint because of the fact that Kekaya was the father-in-law of Dasaratha, would be emboldened after the death of Dasaratha. In case of a war between Janaka and Kekaya, Rama the king would naturally support his father-in-law, Janaka, rather than the father of his stepmother. </blockquote>
This feeling of insecurity was behind her unyielding attitude, even at the risk of losing her husband, to press for the enthroning Bharata and exiling Rama. Her selfishness was so strong that she did not even inform Bharata of the death of his father and instead started enquiring about the welfare of her own kith and kin, when Bharata returned to Ayodhya.

The fact that Bharata was not prepared to accept the throne was a matter of rude shock for her. She was looking forward to her son feeling happy about her conniving to get the throne for him. But she miserably failed to gauge the heart of her own son. From that point onwards, the Poet shows signs of changes taking place deep in her heart and soon we see her joining all to bring Rama back. We see that she went of her own accord, without anyone asking her to accompany them. She went with them, though she could have chosen to remain at the palace. On the way she was subjected to terrible humiliation by Bharata in the presence of all. She suffered this punishment silently and without showing the agony that his son’s words would naturally have caused her.

When Rama told Bharata very firmly that he should undergo the exile for the prescribed number of years to maintain the sathya of his father, we found Kaikeyi as well, among others, weeping and shedding bitter tears at not being able to coax Rama to come back to Ayodhya. And, when Rama returned to Ayodhya, she was genuinely happy that Bharata rendered the kingdom back to Rama and that’s why the Poet calls Bharata as Kaikeyi nandhavardhan, for the first time. The only earlier instance when this epithet was used was by Rama.

Thus, once again Ramayana shows a very ordinary character rising to greater heights. A few more words on Kaikeyi before we move over to another odd character, Maricha.

= She did a thankless job =

Though the mind of Kaikeyi was polluted for a time with the advice of Manthara and she took a firm stand against Rama, even at such a critical time, her high regards for Rama did not vanish completely. Take for instance this piece of conversation between Bharata and Kaikeyi. Bharata is shocked to know of the exile of Rama for the first time and asks for the reason. ‘Why was my brother exiled? Did he steal, harass an innocent citizen or did he cast his glance on other woman? Why was this punishment meted out on him?’

“I hope no property of a Brahmana was (wantonly) seized by Sri Rama. I am sure no sinless man, whether wealthy or destitute was killed by him. Nor did the price long for another’s wife, I am sure. (If not) wherefore was my celebrated brother sent into exile to the Dandaka forest?” (Valmiki Ramayana, Ayodhya Kanda, Canto LXXII, Sloka 44, 45).

Even at such a time of having insisted on the exile of Rama and having sent him over there, Kaikeyi does not speak ill of him. “No property whatsoever of a Brahmana or anyone (else) was (wantonly) seized by Rama,” she answers, “nor was any innocent man, wealthy or destitute, killed by him. Nor did the celebrated Rama look on another’s wife even with sinless eyes.” (Ibid, Sloka 48)

Leave alone the question of Rama pining for another man’s wife. He did not even cast his eyes on another woman even without such intentions. He cannot do so. “That was the testimony she gave him,” observes Sastriyar, “Rama won’t even look at another woman.”

Kaikeyi, who was in no mood to observe any Dharma at that moment, was not able to speak ill of Rama even at such a time. Of course, it is also due to the strength of character of Rama that even Kaikeyi when her mind was at its lowest ebb could not indulge in casting aspersion on him.

Looking at it from another angle, somebody had to play this unpleasant role; someone had to don the garb of wickedness to bring the purpose of the avatar to fruition. There was no other character best suited to play this role other than Kaikeyi. She had all the advantages of being the most favoured queen. She had the tools required to achieve the turn of events, namely, the boons; and to top it all, to increase the pathos of the drama she loved Rama genuinely. ‘theeya mantharai iv urai cheppalum dhEvi thooya sindhayum thirndadhu,’ says Kamban. When Manthara told her thus, even the ‘pure heart’ of Kaikeyi got contaminated.

And then Kamban gives a beautiful interpretation. It was not due to Manthara’s advice alone that her mind went behind something wrong. ‘arakkar theemayum,’ says Kamban. ‘The effects of the sins of asuras,’ ‘allavar iyatriya aRamum,’ and the effects of good deeds of others ‘thurakka nal aruL thuRandhanaL,’ impelled her to set her goodness aside.

But don’t blame her, continues the Poet. ‘thoo mozhi madamaan irakkam inmai andrO’ Is it not due to her unsympathetic behaviour, ‘indru iv ulagangaL iraaman parakkum thol pugazh amudhinaip parugukindradhuvE’ that the people all over the world are able to taste the nectar of Rama’s name and fame?

= Did Bharata respect Kaikeyi at all? =

When we are about to pull the curtains down on Kaikeyi, I have to answer some valid questions -
<blockquote>Even before Bharata gets to know whatever Kaikeyi had done, he seems to have a bad impression of Kaikeyi. As per Valmiki Ramayana, when he asks about the health of his three mothers, he describes Kausalya as saintly, Sumitra as wise and Kaikeyi as haughty. Does that mean he had a bad impression of his own mother for long and so he did not have much respect for her? If that were so, Kaikeyi also should have been aware of that. Can you please elaborate on this scene? </blockquote> <blockquote>
My own opinion is Bharata did not have much regards for Kaikeyi for long. To regain his respect she insisted on getting the crown for him and to remove the obstacle on that way, she was adamant to send Rama to the forest. (That was her idea of doing something for her son.)”
</blockquote>
The questions fall under two major heads. The first one is ‘Is it a fact that Bharata had scant respect for Kaikeyi even before he came to know of what she did?’ The second one is that, ‘If yes, did Kaikeyi think of doing something good for her son, with the intention of winning his love?’ Yes, the answer to the first question is true. Bharata does not seem to have high regards for Kaikeyi. It may be recalled here that Bharata was sent to Kekaya soon after the marriage in Mithila and it was after a period of 12 years that the decision to enthrone Rama was taken. That is to say, Bharata had lived away from the family for a long period of 12 years now. At the time of marriage, Rama was 16 and Bharata, who was just one day younger to him, was also 16 at that time. The impressions that he had collected of Kaikeyi in his boyhood must have been haunting him.

I quote the relevant portion from Valmiki that the reader has pointed out in his mail. This scene occurs when messengers from Ayodhya reach Kekaya to bring Bharata back. Here is what Bharata asks of his mothers. “And is the mother of the wise Sri Rama, the noble Kausalya, who is devoted to virtue, knows what is right and talks virtue, enjoying good health? Is my intermediate mother, Sumitra – who knows what is right and is the mother of Lakshmana and the valiant Satrughna – also free from ailment? Is my own mother, Kaikeyi, who always seeks to gain her own ends, is violent and given to wrath and accounts herself wise – also healthy and what message has she sent (for me)?” (Valmiki Ramayana, Ayodhya Kanda, Canto LXX, Sloka 8-10)

This portion of the drama is, however, absent in Kamban. Let us go according to the version of Valmiki and examine the questions of the reader in the light of what the Poet has shown us.

As we have mentioned in the very first instalment (See: [http://www.heritagewiki.org/index.php?title=Kaikeyi_-_Part_1#Kaikeyi Kaikeyi]), Kaikeyi was right from the beginning very aggressive character. That aggressive outer was a mere shell to cover the sense of insecurity that she had at heart. (See: I[http://www.heritagewiki.org/index.php?title=Kaikeyi_-_Part_1#Insolent_are_really_insecure nsolent are really insecure] and [http://www.heritagewiki.org/index.php?title=Kaikeyi_-_Part_1#Insolent_are_really_insecure_II Insolent are really insecure II]).

= Bharata's nightmare =

The views of Rt. Hon’ble Srinivasa Sastriyar have also not been so very good on Kaikeyi. To recall what he said, “The name of Kaikeyi has a sinister significance being applied now among us to a woman who obtains influence by improper means and uses it for improper ends. As told in the Poem, there is no doubt that Kaikeyi was a most unlovely character. She had abilities, talents of a kind, but she abused them for self-aggrandisement. She was by temperament disposed to domineer over people; she loved power and whoever came under her shadow regretted it.”

Therefore, it is obvious that Bharata had observed all this and had formed his own opinion of his mother. And it is this contempt for her that he is expressing in his enquiry that he is making – “Is my own mother, Kaikeyi, who always seeks to gain her own ends, is violent and given to wrath and accounts herself wise” – to the messengers who came from Ayodhya to take him back.

There is no clue in the epic to infer that he had such an opinion of her in his younger days. After all, the role that Bharata plays in the Bala Kanda is far, far limited and there is not much scope to show the finer points in this character. From what we see in this scene, we are able to infer what he felt about the three mothers. But it must be intriguing that Bharata, even if he had such an impression why should he express it to the messengers, unless something was troubling his heart? Would anyone of us talk ill of our parent, even if our opinion of him or her were not favourable, to someone not known very much, unless the mind is disturbed?

Bharata’s mind was disturbed at that time. The previous night, that is when the messengers entered the city of Girivraja, Bharata had a bad dream and was quite depressed in the morning. When his friends asked him about the reason for his depression, he states as follows:
<blockquote>“Hear you the circumstances due to which the depression has overtaken me. In a dream I saw father dejected and falling from a mountain-peak, his hair dishevelled, into a dirty pool full of cow-dung. He was (further) seen by me swimming in that pool of cow-dung, drinking oil from the hollow of his palm and laughing as it were again and again. Then, partaking of rice cooked with sesame seeds and (himself) smeared all over with sesame oil, he took a dip again and again head foremost in the oil. Also in the dream I saw the ocean dry and the moon fallen on the earth and the (entire) globe molested (by Raksasas and others) and enveloped as it were in darkness. I (further) beheld a tusk of the king’s elephant broken to pieces and blazing fires suddenly extinguished. I also saw the earth riven and trees of various kinds withered up and mountains too emitting smoke and razed to the ground. Young women, dark and reddish brown of complexion, assailed the king, seated on an iron seat attired in black. Nay, adorned with a garland of crimson flowers and smeared with red sandal-paste, the pious-minded king hastily departed southward in a chariot drawn by donkeys. A young ogress with an ugly face and clad in crimson was seen by me mocking the king as it were and dragging him.” (Valmiki Ramayana, Ayodhya Kanda, Canto LXIX, Sloka 7-16) ‘This is not a good omen,’ says Bharata. “(This prognosticates that) either myself or Sri Rama or the king or Lakshmana is going to die.” (Ibid, Sloka 17) </blockquote>
We will go a little more into this.

= Was he disrespectful? =

Bharata’s mind was so totally preoccupied with the dream and of the possible effects that it portends. He is trying to identify the personae in the dream and relate them to his real life relations. He is getting all kinds of premonitions because of this exercise and he mentions ‘I don’t know why, I hate myself today.’

“A column of smoke is surely and vividly perceived before long on the funeral pile of a man who drives in a dream in a chariot drawn by donkeys. This is why I feel depressed and do not make much of your words. My throat is getting parched as it were and my mind is not quite at ease. I do not perceive any (tangible) ground for fear, yet I experience fear. Nay, my voice has become hoarse and my lustre has departed. Moreover, I have begun to hate myself, yet I do not see any cause (for it).” (Valmiki Ramayana, Ayodhya Kanda, Canto LXIX, Sloka 18-20)

The “women” who assailed the king and the ‘young ogress with an ugly face and clad in crimson was seen by me mocking the king as it were and dragging him’ should have been tormenting the mind of Bharata as to whom they represented. It is possible that deeper in his mind (what is known as the ‘unconscious mind’ in Freudian parlance – a state deeper than the subconscious level), – even without his realising it, he could have deduced it to be Kaikeyi, for he mentions ‘I hate myself without any apparent reason for it.’ This might have impelled him to utter unkindly remarks when enquiring about his own mother, for she was the only person who could be equated with the ‘ogress’ in his dream.

These are all the possibilities and we can only infer. The Poet does not offer any direct answer. The messengers do not give out the reason for calling Bharata to come back to Ayodhya. “They are (all) well, whose welfare you seek, O tiger among men! Nay, holding a lotus (in her hand) Sri (the goddess of fortune), looks on you with favour.” Do not be worried. You are the recipient of the blessing of Mahalakshmi. Start now.

Though Bharata, in an agitated state of mind, spoke ill of Kaikeyi, there is no evidence in the Poem to prove that he was negligent, disrespectful or disobedient towards his mother, until of course, he comes to know of what has actually happened from her own mouth.

In fact, on entering the palace Bharata first goes to his father’s apartments and not finding him there, he goes to Kaikeyi’s apartment. “Not finding his father in the latter’s apartments in the palace, Bharata, for his part then proceeded to see his mother to her apartments.” (Ibid, Canto LXXII, Sloka 1) If Dasaratha was not there in his apartment, the other place to look for him was that of Kaikeyi’s and not that of any of the other two queens. He knew that for certain. And entering there, what did he do?

“Immediately on entering his (mother’s) apartments and observing them completely shorn of splendour, the celebrated Bharata, whose mind was given to piety, clasped his mother’s lovable feet.” (Ibid, Sloka 3) This brings out the attitude of Bharata to Kaikeyi.

= Was it an attempt to win his love? =
<blockquote>Even if Kaikeyi had occasion to come to know of the resentment that Bharata had for her, would she have thought of getting the kingdom for him? </blockquote>
Bharata might have had strong opinions against his mother but that never reflected in his action or attitude. Remember. Even after coming to know what she did, Bharata repeats on several occasions (at least three in Valmiki Ramayana) that he would have killed Kaikeyi; but did not do so not because she was his mother but because of the fear that Rama would censure him. Therefore, it was not possible for Bharata who – as he says was afraid of Rama – restrained himself from punishing her when he had some reason for it, could not at all have shown disrespect to her when there was no reason, especially when Rama respected Kaikeyi so much and held her a mark even higher than Kausalya.

That answers the first part of the question raised by the reader Mr. Mahadevan Venkitaraman. Bharata might have had his own opinion about Kaikeyi; but as there was not even a single occasion for that hatred – if at all it could be termed that way – to have been expressed either by word, or in action or through attitude.

That takes us to the second portion of the question raised by the reader. “My own opinion is Bharata did not have much regards for Kaikeyi for long. To regain his respect she insisted on getting the crown for him and to remove the obstacle on that way, she was adamant to send Rama to the forest. (That was her idea of doing something for her son.)” The point is, Bharata, as we saw above, had on no occasion given out a clue of what he had in mind and in the circumstances, Kaikeyi had no way of getting to know what was really in his heart, even if we are to go by what he said to the messengers as the basis.

Even if Kaikeyi had occasion to come to know of the hard feelings that Bharata was nurturing in his heart against her, would she have thought of getting the kingdom for her son with the intention of ‘doing something good’ for her son, with the ulterior motive of winning his love back? Here I have to say no. No. She would not have done that. Her love for Rama was genuine. Even when listing out the bad qualities of this character, Sastriyar remembers to add one more line. “The only thing that redeemed her character was the affection that she bore at first for Sri Rama and the affection she seems to have drawn from him.” Her affection for Sri Rama right from the beginning has been genuine and there can be no second opinion about it. Just recollect how the events developed. The Poets – both Valmiki and Kamban – show us that the announcement of installation of Rama as the Prince Regent has been made and the entire Ayodhya is celebrating it, with Kausalya distributing alms and gifts to one and all. Manthara, on seeing this, enquiries as to why this lady was so happy and then, only then, she comes to know of the grandest of events that is going to take place. Only two souls in the entire Ayodhya did not know of what was happening. Manthara and Kaikeyi.

And here, we will stick only to Valmiki’s version in our analysis as we are discussing a point (Bharata’s bad opinion for Kaikeyi) that is described only in Valmiki Ramayana.

= She was genuine =
<blockquote>She was instantly delighted notwithstanding the craftiest of well-chosen words of the ‘vaakya vishaarada’… </blockquote>
Recollect how Kaikeyi reacted when Manthara for the very first time broke the news of installation of Sri Rama as Prince Regent. She was overjoyed. She did not think of anything else. Anyone else in that position would have felt slighted. A very important occasion remaining undisclosed to the most important person in the entire land, until almost the last moment! How would any of us feel, if we were left out of the list of invitees on the occasion of say, a marriage in the family of one of our close friends? How much more anguish Kaikeyi should have felt at this moment for having not been told of this grand event, especially when she was the most favoured of queens of Dasaratha and also the most loved of mothers of Sri Rama?

She was instantly delighted. Not even a trace of remorse or anguish could be seen in her reaction. And that is notwithstanding the craftiest of well-chosen words of the ‘vaakya vishaarada’ “master of expressions,” as Valmiki calls Manthara, aimed at starting a volcano. Have a look at a few of her incisive words to provoke Kaikeyi and seed her heart with hatred.

“You were born in the race of kings and are the (favourite) consort of a king. How is it that you do not know the sternness of kingly duties, O royal lady? Your husband is deceitful, though professing piety, and hard-hearted, through using sweet expressions. (Still) you consider him as blessed with a guileless heart and in this way stand deceived by him. Standing by your side speaking kind words that have no meaning, your spouse is going this (very) day to invest Kausalya alone with fortune (in the shape of sovereign powers for her son)!” (Valmiki Ramayana, Ayodhya Kanda, Canto VII, Sloka 23-25) I have quoted just three out of ten Slokas that spew venom when Manthara breaks the news of Rama’s coronation. If not for the ‘harm’ that was painted on a large canvas by this artful tongue, Kaikeyi should have felt bad for having not been informed of the event by the King himself, this long! That thought did not occur at all to her mind! See how she reacts to the long harangue of Manthara.

“Flooded with joy to hear the report of Manthara, that lady of charming appearance rose from her bed like the orb of the autumnal (full) moon Full of amazement and extremely gratified, the celebrated Kaikeyi for her part gave away to the aforesaid hunchback a wonderful and shining jewel.” (Ibid, Sloka 31, 32)

She does not at all show even a semblance of having heard such a long and hatred-infusing speech from the ‘vaakya visharadha’. Instead, she presents her with a valuable jewel for having brought her the news! So genuine was her love for Rama. It cannot but be genuine, because the first reaction from the mind that is totally unprepared otherwise, cannot be contrived or couched. If we remember, Kaikeyi was woken up from her sleep at that time. The words that she utter now only exhibit the purity of love that she had for ‘her son’ Sri Rama.

And Kaikeyi does not stop with presenting Manthara with a precious jewel. She has something more important to say.

= She was genuine II =

“This is indeed a most welcome news broken to me (by you), O Manthara! This is a delightful tiding to me. What more for that matter shall I do for you?” (Valmiki Ramayana, Ayodhya Kanda, Canto VII, Sloka 34). Kaikeyi has simply not noticed what Manthara told her this long at all. The only thing that went into her heart is that ‘her son’ is being installed as the Prince Regent. Notice what she says in the next Sloka.
<blockquote>“I perceive no difference between Rama on the one hand, and Bharata, on the other. I am therefore pleased to know that the emperor is going to install Sri Rama on the throne.” (Ibid, Sloka 35) ‘ </blockquote>
There is absolutely no difference for me between Sri Rama and Bharata.’ Had she had the slightest of designs of ‘doing something good for her son to win his love back as she perceived it,’ she would not have expressed these words. I wish to reiterate that these words were expressed even after Manthara’s opening speech. Valmiki devotes one whole canto – Canto VIII – for Manthara to use all her skills to change the mind of Kaikeyi. And even then, she could do so when she created a sense of insecurity in her and not otherwise.

Therefore, it is not possible to say that Kaikeyi did this as a ‘good turn for her son motivated by the desire to win his love back.’ It was her feeling of insecurity that changed her heart. She could not think of having to stand at the doorsteps of Kausalya, once Rama became the king, to get her approval for giving out alms. And if we may add the finer point that Kamban brought in, Kekaya was in danger of being attacked by Janaka, who was observing restraint, according to Manthara, just because of the fact that the former was the father-in-law of Dasaratha. When Rama became the king, Manthara says, ‘he would support only his father-in-law, Janaka, in case a war brakes out and the king of Kekaya stood in great danger of being vanquished because of this coronation.’

That was the last straw that broke the camel’s back. Kaikeyi desired the kingdom for Bharata only because of the four reasons that we had already stated in our summing up. (See[http://www.heritagewiki.org/index.php?title=Kaikeyi_-_Part_2#The_fall_and_rise : The fall and rise])

As Kamban said, it is due to her unsympathetic behaviour that day that we are able to celebrate the high qualities of Rama! ‘thoo mozhi madamaan irakkam inmai andrO’ Is it not due to her unsympathetic behaviour, ‘indru iv ulagangaL iraaman parakkum thol pugazh amudhinaip parugukindradhuvE’ that the people all over the world are able to taste the nectar of Rama’s name and fame?

And we have also seen how Sri Rama secured her redemption from Dasaratha when he descended from the heavens in the Yuddha Kanda. The epic shows the evolution of every single character and depicts the heights that each could reach. That is the greatness of the epic that makes people shed tears whenever they read or hear of Sri Rama.

 

Hari Krishnan

 

 

[[Category:Kaikeyi]]

Kaikeyi - Part 2

2010-05-13T04:20:04Z

Hariki:

= The unusual reaction =

How would a loving son react when he sees his dear father – whom he saw only the previous night so bright and happy – lying on the floor, immobile? When Valmiki has painted such an elaborate picture depicting Rama making anxious enquiries about his father, enabling Kaikeyi to make use of the outpouring filial feelings and binds Rama with a promise from him to listen to her, why should Kamban not speak even a word on that? Why should Kamban’s Rama be silent about the pathetic condition in which the king is lying?

No. The Poet does not answer. He is so very careful not to mention anything on this aspect. Kamban cannot be taken lightly! His understanding of the human nature is exceedingly great as we have seen it time and again. It can in no circumstance be seen as failure to see things, as they should be seen. We are talking of the work of a gargantuan Poet strode the earth. It has to be understood that Kamban has wants to show the epic from an entirely different standpoint and is very silently and deliberately building up the events in a manner that a vigilant reader is able to get the message he wants to convey.

Just re-enact the scene again in the mind and observe the details. People are eagerly thronging the roads to see Rama going into the palace of Kaikeyi. There is happiness everywhere. Not a single soul, including Sumantra who was in the gynaeceum, knows what is in store. Rama enters in and catches sight of his father lying unconscious. Would not the inner-voice – and that is very common in the case of any individual – warn that there is something unusual and wrong here? Would Rama not have understood what had actually happened, when Kaikeyi utters ‘the commandments’ of the king, reversing his earlier decision, when the king is actually not conscious?

The situation itself is more than sufficient for anyone to read what has actually happened, without someone having to narrate. Rama’s keen sense of understanding the heart of the other person is so wide-awake and how can he miss the point? Dasaratha, if he so willingly had reversed his decision, would have been sitting there to announce it himself! The very fact that he is not conscious lets the secret out!

With this background, read the words of Rama again. ‘mannavan paNi anndraagil num paNi maruppanO yaan?’ he says. (Even) if it is not the order of the King, will I ever refuse to carry out your order? That is a deliberate construction, which gives out the heart of Rama confirming that he has sensed what has actually happened.

The conventional reading gives out the meaning that is rendered above. Let us punctuate it slightly differently. ‘mannavan paNi anndru; aagil num paNi maruppanO yaan?’ Insert a semicolon and see the effect. ‘Mother, I know that this is not the order of the king. This is your order. But then it doesn’t make a difference to me. It is equally binding on me. I accept what you order me to do.

This needs a little more elaboration. We have already substantiated the second reading given above. (See: ‘[http://www.heritagewiki.org/index.php?title=Kaikeyi_-_Part_1#Father.E2.80.99s_or_mother.E2.80.99s_words.3F Father’s or mother’s words]?’ and ‘[http://www.heritagewiki.org/index.php?title=Kaikeyi_-_Part_1#Father.E2.80.99s_or_mother.E2.80.99s_words.3F_II Father’s or mother’s words? II]) This point needs some further elaboration.

= The elusive question =

Kamban has, of course, preserved one of the main and basic premises of the epic of his forerunner, viz., Rama was keen on preserving the sathya of his father’s words. But he does not fail to stress in almost all the places that it was lays emphasis on the fact that it was Kaikeyi who was behind those words and in several places, he holds her directly responsible for the exile. Rama himself mentions it in more than one place. When he speaks to Bharata to convince him to return to Ayodhya, he explains his position: ‘thaai varam koLa thandhai Evalaal mEya nam kulath dharumam mEvinEn.’ I took it on myself to follow the path of our ancestors, by the boons of (my) mother because of which my father ordered me.

But there are several points that remain unanswered in the epic. One of them is, if Kaikeyi was so keen about his son becoming the successor, why did she not send word for Bharata, asking him to come back to Ayodhya, immediately on the death of Dasaratha? That is intriguing. It may be noticed in the words of Rama when he assures Kaikeyi that he would abide by what was told he specifically mentions this.

“(Nay) let the messengers proceed this very day on horses possessing a swift speed under orders of the king in order to bring Bharata from his maternal uncle’s home.” (Valmiki Ramayana, Ayodhya Kanda, Canto XIX, Sloka 10). Rama once again sends word through Sumantra when he comes back to Ayodhya, reminding his parents to send word for Bharata to accept the throne.

Sastriyar raises this question too. He observes: “Then lest they should have forgotten it, when Sumantra came back, Rama had told him, ‘Tell father and mother to bring Bharata at once and not to delay his coronation.’ Kaikeyi did not do so. Kaikeyi who was mistress of everything and could have done something, for some reason that is not apparent did not send for Bharata at once. He was sent for only by Vasistha. Why did she not do so? What was in her mind? That question you might ask. I do not know how to give the answer but each one of you may answer it for himself or herself. It is a question which we cannot escape. It has always occurred to me.”

That is very strange indeed. A woman who was so eager to see her son enthroned, who worked against the will of great gurus, people and even her own husband – bringing an end to his life – who went out of the way to see Rama, a loving son moments ago, was driven to the jungle with the sole purpose of Bharata being enthroned, did not do anything to send word for him!

A few answers come to the mind. She might have anticipated public censure. She was already strongly criticised by Vasistha, Sumantra and all those who were close to the king. She knew that Rama having gone to the forest and Dasaratha having given up the ghost, these people were left with no other alternative but to call Bharata and that is the natural sequence and only option left open to them now!

Or, on the contrary, it might be due to the fact that she was herself not sure that Bharata would approve of what she did and would admonish her and she was playing for time for the natural thing to happen. We might find a clue in the scene where Bharata meets his mother, on reaching Ayodhya.

= Strange kind of feelings =
<blockquote>The reaction of Bharata was not something Kaikeyi anticipated. Strange that this mother failed to gauge the heart of her own son… </blockquote>
‘theeyavai yaavinum sirandha theeyaaL’ is the phrase that Kamban uses to describe Kaikeyi when she sought the boons. The best of all that is worst. It is an exposition of this phrase that we see in the scene when Bharata who travels through the empty roads of Ayodhya, with not even a single soul to inform him of what had happened and walks through the long corridors of the palace, confused at the eerie and unusual silence in the city as well as in the palace. He reaches the presence of Kaikeyi and falls at her feet. This is how Kaikeyi starts her conversation.

‘vandhu thaayai adyinil vaNangalum, sindhai aarath thazhuvinaL.’ She embraced Bharata who fell at her feet, to her heart’s content. ‘theedhu ilar endhai, ennayar, engai endraaL.’ How are my father, brothers and sisters? Are they well?

Most cruel and audacious indeed! Remember, the body of Dasaratha is still not cremated, though more than seven days have passed now and is preserved for the arrival of these children to perform the funeral rites. When even the body of her husband has not been cremated, this hard hearted lady is able to enquire about the welfare of her kith and kin in some distant land, without even showing a trace of anguish in her face.

The picture is deliberately worked to such fine and detailed finish to underline the depths to which characters of even good persons can sink, given the desires and greed. The information is given out to Bharata in bits and pieces. She evades a direct answer. ‘Where is my father?’ asks Bharata. Listen to what she says - 
<blockquote>“Questioned thus, Kaikeyi replied as follows (strictly) in consonance with facts: - That high-souled monarch, the foremost among the wise, departed for the other world, crying, O Rama, O Sita, O Lakshmana! Bound by the laws of Time (according to which a living being meets his end at the appointed time) like a huge elephant bound with ropes, your father uttered the following parting words: - Only those men who (are able to behold Rama returned with Sita, as also the mighty-armed Lakshmana come back (to Ayodhya) will have their object accomplished.” (Valmiki Ramayana, Ayodhya Kanda, Canto 72, Sloka 35-38) </blockquote>
So cool and casual! ‘Your father is a mortal after all. He is also bound by the laws of Time. What happens to all mortals happened to him as well. And when he went to the other world, he uttered the names of your brothers and your sister-in-law.‘ Kaikeyi talks in riddles, purposely delaying the information. She hopes to build up the same kind of anxiety that rose in the heart of Rama when he saw Dasaratha lying on the floor unconscious and then bind Bharata, as she had her with Rama earlier. But unfortunately the situation was quite different. Bharata was made of a different material, which even his own mother was not aware of! But that is reasonable. One has to remember that twelve years have passed ever since Bharata went to Kekaya, after the wedding at Mithila. That is probably one reason why Kaikeyi failed to gauge the feelings of this noble soul.

= The reformation =

We need not go over the arguments that took place between the mother and her son. We have seen them when we discussed Bharata. Bharata, the strictest follower of the path of rectitude was not at all ready to listen to his mother. As Guha said, ‘If you can discard the kingdom that fell into your laps, given by your father who was forced by your mother, without your having to do anything, I am taken aback. Even a thousand Ramas would not equal your glory. ‘aayiram raamar nin kEzh aavarO theriyin amma.’

The lady who has so far been shown as audacious, arrogant, greedy and what not, falls into total silence from this point onwards – after being reprimanded by Bharata. She who could bind Dasaratha and she who could readily ease out Rama and left him to manage the repercussions himself, could not get the acceptance of her own son. ‘I would have killed her that very instance,’ says Bharata to Satrughna later, when trying to pacify and restrain Satrughna from kicking Manthara away from the crowd that went with Bharata to bring Rama back.

Satrughna saw Manthara in the crowd and that very moment – very similar to Lakshmana – showed his fiery temper and caught her with the intention of kicking her off. ‘munnayar murai keda mudiththa paaviyaich chinna binnam seydhu en sinaththaith theervenel.’ I would have cut her (Kaikeyi) down to pieces for what she did and killed her to quench my anger. ‘ennai en ayyan thurakkum endru alaal annai endru uNarndhilen ayya naan.’ I desisted from doing so not because I value her as my mother but because of the fear that if I do so Rama would disown me.

Is there a punishment severer than this for Kaikeyi to suffer? She stood witness to her son uttering these words. And she stood silent and unmoving when Bharata lashed out at her when introducing her to Guha (in Kamban and to Bharadwaja in Valmiki) with the choicest of unkind remarks ‘padar ellam padaiththaaLai,’ She is the one who is capable of creating newer and newer kinds of misery in this world. ‘pazhi vaLarkkum seviliyai,’ She is the nurse who nurtures, tends and grows (the baby known as) disrepute, infamy and calumny. (See: The mother of woes and nurse of infamy)

What else can than a person suffer more than humility, that too humiliation in the presence of a stranger, in the presences of all Gurus, public and the other queens, to be slighted like this by her own son, for whom she sought the entire kingdom! Nevertheless, the fact remains that Kaikeyi joined the party that set out to bring Rama back to Ayodhya. She was not invited to join and she could have very well remained at the palace, in protest of things going out of her hand and against her desire. ‘azhindhadhu kEkayan madandhai aasai pOi,’ says Kamban. ‘The desire of the daughter of the king of Kekaya died its natural death, with the people headed by Bharata moving to the jungle to bring him back.

Let’s listen to Sastriyar. “Now the question is, was Kaikeyi after this staggering blow and protest from her son, the same or did she change? There is evidence in the Poem, ladies and gentlemen, that Kaikeyi, hard-natured, hard-fibred, hard-hearted woman as she was, did repent and did reform herself and that is a fact which I would like to bring to your notice as a proof, if I may put it in that way, as a proof of the tremendous power of Rama’s moral character.”

= The unbounded love of Rama =

Both the Poets, Valmiki as well as Kamban do not explicitly show the reformed Kaikeyi but they nonetheless have given us sufficient number of clues for us to understand the evolution that is taking place in her heart. Rt. Hon’ble Srinivasa Sastriyar remarks: “Having known him*, having lived with him*, and having enjoyed his* affection and esteem for a time it was impossible even for Kaikeyi to go on in her career of unrighteousness.” (* Rama)

How are we to understand this reformation taking place in Kaikeyi and from which point onwards do we see the process starting? Sastriyar continues. “How does this appear? There are two or three signs. The Poet does not say so but you are led to infer the fact and infer it pretty confidently.”

Very true. It is not possible for even the most treacherous of souls to continue to remain unyielding and unchanging, especially so when that soul is blessed with the proximity of a powerful and magnetic personality as Rama. No. Those two attributes are not sufficient to describe Rama. Though a study of Rama is a long way to go as yet, it is apt to take into account his attitude towards Kaikeyi and see that it remains unchanging and unaffected throughout till the very end.

Rama maintains his respect, love and affection for ‘his mother’ and does not speak ill of her in any place, though the same cannot be said of Dasaratha. Sastriyar points out in only one place, overpowered by strong emotions Rama passes a bitter remark about Dasaratha. That is in Valmiki Ramayana. Both these versions however are uniform in their portrayal of Rama’s attitude towards Kaikeyi.

Take for instance his censure of Lakshmana for speaking unkindly of Kaikeyi. When Sumantra takes leave from them in the jungle, he asks for the messages to be conveyed to the king and the queens back in the palace from the three of them. When it was Lakshmana’s turn to speak, the Sesh naag in him rose up its hood once again.

‘King! Do you still call him king? Do you need a message for him? And how do you call him Sathyavaan? He who asked my brother to accept the crown only the previous day and grabbed it from him only to hand it over to his queen, how can he be called truthful any more?’ he fumes. ‘kaanagam patriya nal pudhalvan kaai uNa,’ Even while his good son has reached the forest and is surviving on leaves, roots and fruit, ‘pOnagam patriya poi il mannarkku,’ (inform that) ‘truthful king’ who has the heart to eat delicious royal food, ‘Unagam patriya uyirkodu innum pOi vaanagam patrilaa valimai kooru’ that we are strong enough and have not yet died.

‘When his son is surviving on vegetables, your King whom you call truthful, who handed over the land to the queen, is still able to eat the delicacies of the palace. Tell him that we are alive.’ Sarcasm and anger bubbles forth in every other word. ‘seeriya allana seppal,’ admonishes Rama. ‘Do not speak in this strain Lakshmana. Observe restraint and talk only that which is good.’ Lakshmana is agonised by what happened to Rama. Rama remains calm, collected and unruffled.

Valmiki shows Rama taking a promise from Bharata – no it cannot be called a promise, for Rama pleads with Bharata – for the safety of Kaikeyi.

= The unbounded love of Rama II =
<blockquote>‘If at all I am not punishing that wicked woman, it is not due to the fact that she is my mother; but because I am afraid of Dharma and because I am the son of Dasaratha,’ Bharata tells Rama at the commencement of their meeting. </blockquote>
“The sinful deed (in the shape of bringing about your exile) which was perpetrated by my mean mother for my sake when I was away, was not to my liking. (Therefore) be gracious to me. I am bound by fetters of morality (which forbids a warrior to lay his finger upon a woman); hence I do not kill on the spot with a severe punishment my mother of sinful deeds, who is deserving of punishment.” (Valmiki Ramayana, Ayodhya Kanda, Canto CVI, Sloka 8, 9)

“Once more Rama plays a great part. He speaks for Kaikeyi most earnestly,” says Srinivasa Sastriyar. “For Rama is so exalted a character that even if a little stain had remained in Kaikeyi’s case, he would not have omitted to the duty of making pranamams to her. She was his mother like the others. He never forgot the duty that he owed to her. He never would have withheld from her the marks of reverence that he showed to Kausalya and to Sumitra.” He points out that Rama prostrated before all the three mothers, giving out a silent message to Bharata, ‘Look, I have no ill-feelings towards her and you have neither the reason nor the right to treat her poorly.’

Before they depart, Rama anxious as he is about the safety of Kaikeyi at the hands of Bharata, gives out a clear message to Bharata, very explicit and unmistakable. He sounds very differently now. His tone is firm and assertive. Indeed, he orders Bharata. “Take care of mother Kaikeyi; be not angry with her. You are (hereby) adjured to do so by me as well as by Sita, O delight of the Raghus.” (Ibid, Canto CXII, Sloka 27-28)

‘I charge you and swear to you, by me and by my wife Sita, treat Kaikeyi with respect and with consideration.’

The last Sloka in this particular canto, following the above assertion of Rama is noteworthy. “His mothers, whose throat was choked with tears through agony, could not even speak to him. Greeting all his mothers, the celebrated Sri Rama too re-entered his hut, weeping.” (Ibid, Sloka 31)

Note the plural, ‘mothers’. And note that Rama bade farewell to ‘all his mothers,’ including Kaikeyi. It is obvious then that when the Poet says ‘the mothers could not speak to him since their throat was choked with tears of agony,’ he includes Kaikeyi here. She shows signs of an internal change and the Poet indicates it suggestively.

The very fact that she accompanied Bharata and others who went to bring back Rama to Ayodhya testifies to that fact. “Kaikeyi has given proof that she has become a reformed character – she no longer is the Kaikeyi of old who brought King Dasaratha from the heights of his pride to the depths of misery,’ observes Sastriyar. “That is not the Kaikeyi now. The very fact that she joined this group and that she came along with Kausalya and Sumitra in the same carriage as the Poet says, shows that she also desired the return of Sri Rama.”

= Two boons for Rama =

Rama’s unblemished love and respect for Kaikeyi is seen throughout the epic. Let’s have a look at the scene just following the agni pravesa of Sita, when Dasaratha comes down from the heavens to vouch for her purity. I hasten to add that Rama, never for a moment suspected the purity of Sita. What he was concerned was that the world should realise her purity and he wanted to demonstrate it to the entire world. This is not the place to elaborate on this particular point. Suffice for now to mention that the agni pravesa has its own reasons.

Coming back to the meeting of father and the son. Dasaratha, who descended from the heavens, speaks to Rama, Sita and Lakshmana. The Poet beautifully builds up the drama and buoys up our souls in elation when Rama asks for two boons from Dasaratha now. An antidote to the original two boons that Kaikeyi asked for. ‘Kindly forgive my brother Bharata. Also please forgive my mother Kaikeyi.’

It may be recalled here that Dasaratha disowned Kaikeyi and Bharata as soon as Rama went on exile. ‘innE palavum pagarvaan,’ Dasaratha pleaded with Kaikeyi in so many words. ‘irangaadhaaLai nOkki,’ And then looking at that unsympathetic and unyielding woman (he said) ‘sonnEn’ I am declaring now. ‘ivaL en thaaram allaL.’ She is not my wife. ‘thuRandhEn.’ I renounce her. ‘mannE aagum ap bharadhan thanayum magan endru unnEn.’ I would not consider that Bharata who is going to be the King, as my son any more. ‘munivaa!’ O! Sage (my Master, Vasistha) ‘avanum aagaan urimaikku.’ He is not eligible to exercise his right to perform his duties as a son (to a dead father). That is, let him not light my funeral pyre.

One important deviation that Kamban makes is while in Valmiki’s version Bharata nevertheless performs all the funeral rites, it is Satrughna who does so in Kamba Ramayana.

Rama remembers this repudiation of Dasaratha and now he asks for two boons from his father. One to forgive his brother, as it was not his fault. “Be gracious to Kaikeyi and Bharata, O knower of what is right! You will remember that Kaikeyi was twitted by you in the words: I disown you with your son (Bharata). May that terrible curse not fall on (mother) Kaikeyi and her son my lord.” (Valmiki Ramayana, Yuddha Kanda, Canto CIX, Sloka 25, 26)

‘varadha kEL’ says Dasaratha. That is something striking indeed. When Rama is asking for boons, Dasaratha is addressing him as ‘varadha’ ‘giver of boons’. Listen to me O giver of boons! ‘maRu il baradhan annadhu peruga.’ Let Bharata the unblemished receive my pardon. Let him be my son and your brother as you ask for. ‘thaan mudiyinaip paRiththu,’ (But as far as the one who) took your crown by force ‘iv viradha vEdam udhaviya paavikku,’ and gave you this raiment of a sage (is concerned), on that sinful one ‘viLivu saradham neengaladhaam’ my anger would never diminish.

‘I accept what you say as far as Bharata is concerned. Let him be absolved. But I cannot pardon her. My anger would never be any lesser.’

History repeats itself! Dasaratha in the first instance accepted boon number one (of making Bharata the Prince Regent) of Kaikeyi and was not able to grant the second one (of sending Rama on exile) and begged with her times without number to reconsider her stand on the second boon. Now, he has so readily granted the first boon that Rama asked for and has point-blank rejected the second one!

But Rama persists.

= Two boons for Rama II =

‘My mother is faultless,’ continues Rama. ‘Un pizhaikkilaa uyir nedidhu aLikkum nILarasai’ It is the responsibility of the king to protect all living beings. ‘vaan pizhaikkum idhu mudhal enaadhu aaLvura madhiththu,’ It was I who did not realise that and accepted it without thinking of the consequences ‘yaan pizhaiththadhu allaal,’ (and therefore if at all there is any mistake) it I who committed it. ‘enai Indra em piraati thaaan pizhaiththadhu undo?’ And it was not a mistake of my mother, who bore me.

This verse contains a strange reasoning. ‘I did a mistake by accepting the kingship without realising that it is there for protection of people. Therefore, I am at fault and not my mother.’ If we have to go into its real meaning, it would necessitate an elaboration, which would not go with the present discussion. We will therefore take this up later. Dasaratha was convinced and he agreed to forgive Kaikeyi for what she did.

When Rama asked for these two boons, the celestials wondered at what was happening. ‘ev varangaLum kadandhavan ap poruL isaippa’ When Rama who is above all the boons explained thus, ‘thev varambu aRu kaanidai seluthinaatkku Indha av varangaLum iraNdu;’ The boons that were granted to her who sent him to the vast jungle were two in number. ‘avai aatrinaarkku Indha iv varangaLum iraNdu.’ The boons that are now granted to the one (who was affected by those two boons) are also two in number ‘endranar dhEvarum irangi’ so saying the celestials expressed their amazement.

Rama was very particular that Kaikeyi should not be subjected to the wrath of his father. As we mentioned earlier, the first thing Rama did when he reached Nandigrama from where Bharata was administering the State as the representative of Rama’s sandals, was to prostrate at the feet of Kaikeyi first. ‘kaikayan thanayai mundhak kaal uRap paNindhu’ Touching the feet of the daughter of Kekaya first, ‘mattrai moi kuzhal iruvar thaaLum muraimayin vaNangu sengaN ayyan,’ Rama the lotus eyed, prostrated before the other two mothers in (their proper) order.

Rama, not even for a single moment nursed ill feelings for Kaikeyi. She was his mother – more than Kausalya – before the exile, during the exile and after the exile. As for Kaikeyi, her audacity, her ego, her adamant attitude and all her folly vanished for good, right from the moment Bharata and others went to bring Rama back to Ayodhya. As we mentioned, Kaikeyi joined them willingly and travelled in the same carriage. The very same Kaikeyi who told Dasaratha, “If I behold Kausalya accepting greetings with joined palms (from the people of Ayodhya as the Prince Regent’s own mother) even for a single day, death will be surely preferable to me (than such an eyesore)” (Valmiki Ramayana, Ayodhya Kanda, Canto XII, Sloka 48) went to such an extent as to travel in the same carriage with Kausalya and Sumitra.

‘kaikeyi cha sumithra cha kausalya cha yashasvini’ says Valmiki. “Kaikeyi and Sumitra and the illustrious Kausalya too, who were highly gratified by the thought of bringing Sri Rama (back from the forest) drove in a splendid chariot each.” (Ibid, Canto LXXXIII, Sloka, 6)

“If Kaikeyi had so chosen and if she did not like Rama to be brought back, she might have stayed back. Surely somebody would have taken care of her. But she did not do so. She joined the party,’ observes Sastriyar.

That was the first sign of the evolution in this character.

= Kaikeyyaa Anandavardhana =
<blockquote>                                        The enhancer of Kaikeyi’s joy. </blockquote><blockquote>
Kaikeyi was genuinely happy in going to bring Rama back; melancholic in not being able to do so and was really happy when the kingdom was rendered back…
</blockquote>
Kaikeyi willingly and whole-heartedly accompanied the team that went to bring back Rama. She also shed bitter tears when Rama firmly refused to do so. As we mentioned earlier, “His mothers, whose throat was choked with tears through agony, could not even speak to him. Greeting all his mothers, the celebrated Sri Rama too re-entered his hut, weeping.” (Valmiki Ramayana, Canto CXII, Sloka 31)

“These three are mentioned and therefore the plural is used and the plural therefore catches hold of everybody, will not omit Kaikeyi. She therefore was pleased that Rama should be brought back. She also rejoiced in that prospect,” says Sastriyar, referring to the scene when they started. The same holds good now when the Poet employs the plural ‘mothers’ and says that their throat was choked with tears. That is the second sign of the change of heart that the Poet shows us.

When Bharata renders the kingdom back to Rama, the Poet uses the epithet ‘kaikeyyaa Aanandhavardhan’ referring to Bharata. The enhancer of Kaikeyi’s joy. This is not usual for him to do so, as far as Bharata is concerned. He refers to Rama as ‘kausalya nandhavardhan’ and Lakshmana as ‘sumitra nandhavardhan’. However, this is the first time that the Poet refers to Bharata as Kaikeyi’s joy. Sastriyar points out that on an earlier occasion – only once in the entire epic – has this expression been used.

“Then I told you that I would mention where else this expression ‘kaikeyya Anandavardhana’ is used of Bharata,” he says. “Once before in the Ayodhya Kanda Rama, being followed by the grieving subjects of Ayodhya as he went to the forest, turned back to them and said, ‘Why are you following my dear people? Bharata is hereafter your king. Trust him. He will do the same thing that you expect me to do. He will be as good as my father was.’

“The love and high esteem that has been bestowed upon me by you (the inhabitants of Ayodhya) may for my pleasure be bestowed in a special measure on Bharata. For, Bharata, who enhances the delight of Kaikeyi and who is possessed of an excellent conduct will properly do things which are not only pleasing but conducive to your (best) interests too.” (Ibid, Ayodhya Kanda, Canto XLV, Sloka6, 7)

The same expression that was used by Rama, referring to Bharata as ‘Kaikeyi’s delight’, in his address to the people, telling them that Bharata would be the king (for that would delight Kaikeyi at that time) is used once again while Bharata renders the kingdom back to Rama. “Placing his joined palms on his head (as a token of submission) Bharata, the enhancer of Kaikeyi’s joy submitted (as follows) to his elder (half-) brother, Sri Rama, of unfailing prowess.” (Ibid, Yuddha Kanda, Canto CXXVIII, Sloka 1) This is followed by the Slokas whereby Bharata renders the kingdom back. That is indicative of the fact that Kaikeyi was also genuinely happy about the kingdom being handed back to Rama.

But if one weighs the love of Rama and that of Kaikeyi towards each other, without doubt Rama’s love shines bright and high as a beacon light. The reformation of Kaikeyi – as in the case of many other characters – lies to a large extent in the ‘tremendous power of Rama’s moral character.’

= The fall and rise =

What started as a very ordinary woman endowed with enchanting beauty, tasting power by being the most favoured queen of Dasaratha and did not hesitate to ill-treat others because of her pride and also adamant and audacious attitude had only one virtue in her, namely, her immeasurable love for Rama and she was fortunate to be considered as his own mother by Rama.

To sum up, her love for Rama was so strong that she didn’t listen to Manthara, her counsellor, until she was threatened of four things:
<blockquote>1. Rama, the born enemy of Bharata would banish the latter and might even go to the extent of putting him to death in order to ensure that there is no threat to his kingdom. Lakshmana would not have a problem because he was close to Rama and therefore his mother Sumitra was relatively safer. 2. Kaikeyi had wronged Kausalya earlier and now that Rama became the king, Kausalya would take revenge on her. 3. Kaikeyi would have to be dependent on Kausalya even for giving alms to those who came to her. 4. More than anything else, the position of the king of Kekaya would become critical because Janaka was his enemy. Janaka, who was observing restraint because of the fact that Kekaya was the father-in-law of Dasaratha, would be emboldened after the death of Dasaratha. In case of a war between Janaka and Kekaya, Rama the king would naturally support his father-in-law, Janaka, rather than the father of his stepmother. </blockquote>
This feeling of insecurity was behind her unyielding attitude, even at the risk of losing her husband, to press for the enthroning Bharata and exiling Rama. Her selfishness was so strong that she did not even inform Bharata of the death of his father and instead started enquiring about the welfare of her own kith and kin, when Bharata returned to Ayodhya.

The fact that Bharata was not prepared to accept the throne was a matter of rude shock for her. She was looking forward to her son feeling happy about her conniving to get the throne for him. But she miserably failed to gauge the heart of her own son. From that point onwards, the Poet shows signs of changes taking place deep in her heart and soon we see her joining all to bring Rama back. We see that she went of her own accord, without anyone asking her to accompany them. She went with them, though she could have chosen to remain at the palace. On the way she was subjected to terrible humiliation by Bharata in the presence of all. She suffered this punishment silently and without showing the agony that his son’s words would naturally have caused her.

When Rama told Bharata very firmly that he should undergo the exile for the prescribed number of years to maintain the sathya of his father, we found Kaikeyi as well, among others, weeping and shedding bitter tears at not being able to coax Rama to come back to Ayodhya. And, when Rama returned to Ayodhya, she was genuinely happy that Bharata rendered the kingdom back to Rama and that’s why the Poet calls Bharata as Kaikeyi nandhavardhan, for the first time. The only earlier instance when this epithet was used was by Rama.

Thus, once again Ramayana shows a very ordinary character rising to greater heights. A few more words on Kaikeyi before we move over to another odd character, Maricha.

= She did a thankless job =

Though the mind of Kaikeyi was polluted for a time with the advice of Manthara and she took a firm stand against Rama, even at such a critical time, her high regards for Rama did not vanish completely. Take for instance this piece of conversation between Bharata and Kaikeyi. Bharata is shocked to know of the exile of Rama for the first time and asks for the reason. ‘Why was my brother exiled? Did he steal, harass an innocent citizen or did he cast his glance on other woman? Why was this punishment meted out on him?’

“I hope no property of a Brahmana was (wantonly) seized by Sri Rama. I am sure no sinless man, whether wealthy or destitute was killed by him. Nor did the price long for another’s wife, I am sure. (If not) wherefore was my celebrated brother sent into exile to the Dandaka forest?” (Valmiki Ramayana, Ayodhya Kanda, Canto LXXII, Sloka 44, 45).

Even at such a time of having insisted on the exile of Rama and having sent him over there, Kaikeyi does not speak ill of him. “No property whatsoever of a Brahmana or anyone (else) was (wantonly) seized by Rama,” she answers, “nor was any innocent man, wealthy or destitute, killed by him. Nor did the celebrated Rama look on another’s wife even with sinless eyes.” (Ibid, Sloka 48)

Leave alone the question of Rama pining for another man’s wife. He did not even cast his eyes on another woman even without such intentions. He cannot do so. “That was the testimony she gave him,” observes Sastriyar, “Rama won’t even look at another woman.”

Kaikeyi, who was in no mood to observe any Dharma at that moment, was not able to speak ill of Rama even at such a time. Of course, it is also due to the strength of character of Rama that even Kaikeyi when her mind was at its lowest ebb could not indulge in casting aspersion on him.

Looking at it from another angle, somebody had to play this unpleasant role; someone had to don the garb of wickedness to bring the purpose of the avatar to fruition. There was no other character best suited to play this role other than Kaikeyi. She had all the advantages of being the most favoured queen. She had the tools required to achieve the turn of events, namely, the boons; and to top it all, to increase the pathos of the drama she loved Rama genuinely. ‘theeya mantharai iv urai cheppalum dhEvi thooya sindhayum thirndadhu,’ says Kamban. When Manthara told her thus, even the ‘pure heart’ of Kaikeyi got contaminated.

And then Kamban gives a beautiful interpretation. It was not due to Manthara’s advice alone that her mind went behind something wrong. ‘arakkar theemayum,’ says Kamban. ‘The effects of the sins of asuras,’ ‘allavar iyatriya aRamum,’ and the effects of good deeds of others ‘thurakka nal aruL thuRandhanaL,’ impelled her to set her goodness aside.

But don’t blame her, continues the Poet. ‘thoo mozhi madamaan irakkam inmai andrO’ Is it not due to her unsympathetic behaviour, ‘indru iv ulagangaL iraaman parakkum thol pugazh amudhinaip parugukindradhuvE’ that the people all over the world are able to taste the nectar of Rama’s name and fame?

= Did Bharata respect Kaikeyi at all? =

When we are about to pull the curtains down on Kaikeyi, I have to answer some valid questions -
<blockquote>Even before Bharata gets to know whatever Kaikeyi had done, he seems to have a bad impression of Kaikeyi. As per Valmiki Ramayana, when he asks about the health of his three mothers, he describes Kausalya as saintly, Sumitra as wise and Kaikeyi as haughty. Does that mean he had a bad impression of his own mother for long and so he did not have much respect for her? If that were so, Kaikeyi also should have been aware of that. Can you please elaborate on this scene? </blockquote> <blockquote>
My own opinion is Bharata did not have much regards for Kaikeyi for long. To regain his respect she insisted on getting the crown for him and to remove the obstacle on that way, she was adamant to send Rama to the forest. (That was her idea of doing something for her son.)”
</blockquote>
The questions fall under two major heads. The first one is ‘Is it a fact that Bharata had scant respect for Kaikeyi even before he came to know of what she did?’ The second one is that, ‘If yes, did Kaikeyi think of doing something good for her son, with the intention of winning his love?’ Yes, the answer to the first question is true. Bharata does not seem to have high regards for Kaikeyi. It may be recalled here that Bharata was sent to Kekaya soon after the marriage in Mithila and it was after a period of 12 years that the decision to enthrone Rama was taken. That is to say, Bharata had lived away from the family for a long period of 12 years now. At the time of marriage, Rama was 16 and Bharata, who was just one day younger to him, was also 16 at that time. The impressions that he had collected of Kaikeyi in his boyhood must have been haunting him.

I quote the relevant portion from Valmiki that the reader has pointed out in his mail. This scene occurs when messengers from Ayodhya reach Kekaya to bring Bharata back. Here is what Bharata asks of his mothers. “And is the mother of the wise Sri Rama, the noble Kausalya, who is devoted to virtue, knows what is right and talks virtue, enjoying good health? Is my intermediate mother, Sumitra – who knows what is right and is the mother of Lakshmana and the valiant Satrughna – also free from ailment? Is my own mother, Kaikeyi, who always seeks to gain her own ends, is violent and given to wrath and accounts herself wise – also healthy and what message has she sent (for me)?” (Valmiki Ramayana, Ayodhya Kanda, Canto LXX, Sloka 8-10)

This portion of the drama is, however, absent in Kamban. Let us go according to the version of Valmiki and examine the questions of the reader in the light of what the Poet has shown us.

As we have mentioned in the very first instalment (See: Kaikeyi), Kaikeyi was right from the beginning very aggressive character. That aggressive outer was a mere shell to cover the sense of insecurity that she had at heart. (See: Insolent are really insecure and Insolent are really insecure II).

= Bharata's nightmare =

The views of Rt. Hon’ble Srinivasa Sastriyar have also not been so very good on Kaikeyi. To recall what he said, “The name of Kaikeyi has a sinister significance being applied now among us to a woman who obtains influence by improper means and uses it for improper ends. As told in the Poem, there is no doubt that Kaikeyi was a most unlovely character. She had abilities, talents of a kind, but she abused them for self-aggrandisement. She was by temperament disposed to domineer over people; she loved power and whoever came under her shadow regretted it.”

Therefore, it is obvious that Bharata had observed all this and had formed his own opinion of his mother. And it is this contempt for her that he is expressing in his enquiry that he is making – “Is my own mother, Kaikeyi, who always seeks to gain her own ends, is violent and given to wrath and accounts herself wise” – to the messengers who came from Ayodhya to take him back.

There is no clue in the epic to infer that he had such an opinion of her in his younger days. After all, the role that Bharata plays in the Bala Kanda is far, far limited and there is not much scope to show the finer points in this character. From what we see in this scene, we are able to infer what he felt about the three mothers. But it must be intriguing that Bharata, even if he had such an impression why should he express it to the messengers, unless something was troubling his heart? Would anyone of us talk ill of our parent, even if our opinion of him or her were not favourable, to someone not known very much, unless the mind is disturbed?

Bharata’s mind was disturbed at that time. The previous night, that is when the messengers entered the city of Girivraja, Bharata had a bad dream and was quite depressed in the morning. When his friends asked him about the reason for his depression, he states as follows:
<blockquote>“Hear you the circumstances due to which the depression has overtaken me. In a dream I saw father dejected and falling from a mountain-peak, his hair dishevelled, into a dirty pool full of cow-dung. He was (further) seen by me swimming in that pool of cow-dung, drinking oil from the hollow of his palm and laughing as it were again and again. Then, partaking of rice cooked with sesame seeds and (himself) smeared all over with sesame oil, he took a dip again and again head foremost in the oil. Also in the dream I saw the ocean dry and the moon fallen on the earth and the (entire) globe molested (by Raksasas and others) and enveloped as it were in darkness. I (further) beheld a tusk of the king’s elephant broken to pieces and blazing fires suddenly extinguished. I also saw the earth riven and trees of various kinds withered up and mountains too emitting smoke and razed to the ground. Young women, dark and reddish brown of complexion, assailed the king, seated on an iron seat attired in black. Nay, adorned with a garland of crimson flowers and smeared with red sandal-paste, the pious-minded king hastily departed southward in a chariot drawn by donkeys. A young ogress with an ugly face and clad in crimson was seen by me mocking the king as it were and dragging him.” (Valmiki Ramayana, Ayodhya Kanda, Canto LXIX, Sloka 7-16) ‘This is not a good omen,’ says Bharata. “(This prognosticates that) either myself or Sri Rama or the king or Lakshmana is going to die.” (Ibid, Sloka 17) </blockquote>
We will go a little more into this.

= Was he disrespectful? =

Bharata’s mind was so totally preoccupied with the dream and of the possible effects that it portends. He is trying to identify the personae in the dream and relate them to his real life relations. He is getting all kinds of premonitions because of this exercise and he mentions ‘I don’t know why, I hate myself today.’

“A column of smoke is surely and vividly perceived before long on the funeral pile of a man who drives in a dream in a chariot drawn by donkeys. This is why I feel depressed and do not make much of your words. My throat is getting parched as it were and my mind is not quite at ease. I do not perceive any (tangible) ground for fear, yet I experience fear. Nay, my voice has become hoarse and my lustre has departed. Moreover, I have begun to hate myself, yet I do not see any cause (for it).” (Valmiki Ramayana, Ayodhya Kanda, Canto LXIX, Sloka 18-20)

The “women” who assailed the king and the ‘young ogress with an ugly face and clad in crimson was seen by me mocking the king as it were and dragging him’ should have been tormenting the mind of Bharata as to whom they represented. It is possible that deeper in his mind (what is known as the ‘unconscious mind’ in Freudian parlance – a state deeper than the subconscious level), – even without his realising it, he could have deduced it to be Kaikeyi, for he mentions ‘I hate myself without any apparent reason for it.’ This might have impelled him to utter unkindly remarks when enquiring about his own mother, for she was the only person who could be equated with the ‘ogress’ in his dream.

These are all the possibilities and we can only infer. The Poet does not offer any direct answer. The messengers do not give out the reason for calling Bharata to come back to Ayodhya. “They are (all) well, whose welfare you seek, O tiger among men! Nay, holding a lotus (in her hand) Sri (the goddess of fortune), looks on you with favour.” Do not be worried. You are the recipient of the blessing of Mahalakshmi. Start now.

Though Bharata, in an agitated state of mind, spoke ill of Kaikeyi, there is no evidence in the Poem to prove that he was negligent, disrespectful or disobedient towards his mother, until of course, he comes to know of what has actually happened from her own mouth.

In fact, on entering the palace Bharata first goes to his father’s apartments and not finding him there, he goes to Kaikeyi’s apartment. “Not finding his father in the latter’s apartments in the palace, Bharata, for his part then proceeded to see his mother to her apartments.” (Ibid, Canto LXXII, Sloka 1) If Dasaratha was not there in his apartment, the other place to look for him was that of Kaikeyi’s and not that of any of the other two queens. He knew that for certain. And entering there, what did he do?

“Immediately on entering his (mother’s) apartments and observing them completely shorn of splendour, the celebrated Bharata, whose mind was given to piety, clasped his mother’s lovable feet.” (Ibid, Sloka 3) This brings out the attitude of Bharata to Kaikeyi.

= Was it an attempt to win his love? =
<blockquote>Even if Kaikeyi had occasion to come to know of the resentment that Bharata had for her, would she have thought of getting the kingdom for him? </blockquote>
Bharata might have had strong opinions against his mother but that never reflected in his action or attitude. Remember. Even after coming to know what she did, Bharata repeats on several occasions (at least three in Valmiki Ramayana) that he would have killed Kaikeyi; but did not do so not because she was his mother but because of the fear that Rama would censure him. Therefore, it was not possible for Bharata who – as he says was afraid of Rama – restrained himself from punishing her when he had some reason for it, could not at all have shown disrespect to her when there was no reason, especially when Rama respected Kaikeyi so much and held her a mark even higher than Kausalya.

That answers the first part of the question raised by the reader Mr. Mahadevan Venkitaraman. Bharata might have had his own opinion about Kaikeyi; but as there was not even a single occasion for that hatred – if at all it could be termed that way – to have been expressed either by word, or in action or through attitude.

That takes us to the second portion of the question raised by the reader. “My own opinion is Bharata did not have much regards for Kaikeyi for long. To regain his respect she insisted on getting the crown for him and to remove the obstacle on that way, she was adamant to send Rama to the forest. (That was her idea of doing something for her son.)” The point is, Bharata, as we saw above, had on no occasion given out a clue of what he had in mind and in the circumstances, Kaikeyi had no way of getting to know what was really in his heart, even if we are to go by what he said to the messengers as the basis.

Even if Kaikeyi had occasion to come to know of the hard feelings that Bharata was nurturing in his heart against her, would she have thought of getting the kingdom for her son with the intention of ‘doing something good’ for her son, with the ulterior motive of winning his love back? Here I have to say no. No. She would not have done that. Her love for Rama was genuine. Even when listing out the bad qualities of this character, Sastriyar remembers to add one more line. “The only thing that redeemed her character was the affection that she bore at first for Sri Rama and the affection she seems to have drawn from him.” Her affection for Sri Rama right from the beginning has been genuine and there can be no second opinion about it. Just recollect how the events developed. The Poets – both Valmiki and Kamban – show us that the announcement of installation of Rama as the Prince Regent has been made and the entire Ayodhya is celebrating it, with Kausalya distributing alms and gifts to one and all. Manthara, on seeing this, enquiries as to why this lady was so happy and then, only then, she comes to know of the grandest of events that is going to take place. Only two souls in the entire Ayodhya did not know of what was happening. Manthara and Kaikeyi.

And here, we will stick only to Valmiki’s version in our analysis as we are discussing a point (Bharata’s bad opinion for Kaikeyi) that is described only in Valmiki Ramayana.

= She was genuine =
<blockquote>She was instantly delighted notwithstanding the craftiest of well-chosen words of the ‘vaakya vishaarada’… </blockquote>
Recollect how Kaikeyi reacted when Manthara for the very first time broke the news of installation of Sri Rama as Prince Regent. She was overjoyed. She did not think of anything else. Anyone else in that position would have felt slighted. A very important occasion remaining undisclosed to the most important person in the entire land, until almost the last moment! How would any of us feel, if we were left out of the list of invitees on the occasion of say, a marriage in the family of one of our close friends? How much more anguish Kaikeyi should have felt at this moment for having not been told of this grand event, especially when she was the most favoured of queens of Dasaratha and also the most loved of mothers of Sri Rama?

She was instantly delighted. Not even a trace of remorse or anguish could be seen in her reaction. And that is notwithstanding the craftiest of well-chosen words of the ‘vaakya vishaarada’ “master of expressions,” as Valmiki calls Manthara, aimed at starting a volcano. Have a look at a few of her incisive words to provoke Kaikeyi and seed her heart with hatred.

“You were born in the race of kings and are the (favourite) consort of a king. How is it that you do not know the sternness of kingly duties, O royal lady? Your husband is deceitful, though professing piety, and hard-hearted, through using sweet expressions. (Still) you consider him as blessed with a guileless heart and in this way stand deceived by him. Standing by your side speaking kind words that have no meaning, your spouse is going this (very) day to invest Kausalya alone with fortune (in the shape of sovereign powers for her son)!” (Valmiki Ramayana, Ayodhya Kanda, Canto VII, Sloka 23-25) I have quoted just three out of ten Slokas that spew venom when Manthara breaks the news of Rama’s coronation. If not for the ‘harm’ that was painted on a large canvas by this artful tongue, Kaikeyi should have felt bad for having not been informed of the event by the King himself, this long! That thought did not occur at all to her mind! See how she reacts to the long harangue of Manthara.

“Flooded with joy to hear the report of Manthara, that lady of charming appearance rose from her bed like the orb of the autumnal (full) moon Full of amazement and extremely gratified, the celebrated Kaikeyi for her part gave away to the aforesaid hunchback a wonderful and shining jewel.” (Ibid, Sloka 31, 32)

She does not at all show even a semblance of having heard such a long and hatred-infusing speech from the ‘vaakya visharadha’. Instead, she presents her with a valuable jewel for having brought her the news! So genuine was her love for Rama. It cannot but be genuine, because the first reaction from the mind that is totally unprepared otherwise, cannot be contrived or couched. If we remember, Kaikeyi was woken up from her sleep at that time. The words that she utter now only exhibit the purity of love that she had for ‘her son’ Sri Rama.

And Kaikeyi does not stop with presenting Manthara with a precious jewel. She has something more important to say.

= She was genuine II =

“This is indeed a most welcome news broken to me (by you), O Manthara! This is a delightful tiding to me. What more for that matter shall I do for you?” (Valmiki Ramayana, Ayodhya Kanda, Canto VII, Sloka 34). Kaikeyi has simply not noticed what Manthara told her this long at all. The only thing that went into her heart is that ‘her son’ is being installed as the Prince Regent. Notice what she says in the next Sloka.
<blockquote>“I perceive no difference between Rama on the one hand, and Bharata, on the other. I am therefore pleased to know that the emperor is going to install Sri Rama on the throne.” (Ibid, Sloka 35) ‘ </blockquote>
There is absolutely no difference for me between Sri Rama and Bharata.’ Had she had the slightest of designs of ‘doing something good for her son to win his love back as she perceived it,’ she would not have expressed these words. I wish to reiterate that these words were expressed even after Manthara’s opening speech. Valmiki devotes one whole canto – Canto VIII – for Manthara to use all her skills to change the mind of Kaikeyi. And even then, she could do so when she created a sense of insecurity in her and not otherwise.

Therefore, it is not possible to say that Kaikeyi did this as a ‘good turn for her son motivated by the desire to win his love back.’ It was her feeling of insecurity that changed her heart. She could not think of having to stand at the doorsteps of Kausalya, once Rama became the king, to get her approval for giving out alms. And if we may add the finer point that Kamban brought in, Kekaya was in danger of being attacked by Janaka, who was observing restraint, according to Manthara, just because of the fact that the former was the father-in-law of Dasaratha. When Rama became the king, Manthara says, ‘he would support only his father-in-law, Janaka, in case a war brakes out and the king of Kekaya stood in great danger of being vanquished because of this coronation.’

That was the last straw that broke the camel’s back. Kaikeyi desired the kingdom for Bharata only because of the four reasons that we had already stated in our summing up. (See[http://www.heritagewiki.org/index.php?title=Kaikeyi_-_Part_2#The_fall_and_rise : The fall and rise])

As Kamban said, it is due to her unsympathetic behaviour that day that we are able to celebrate the high qualities of Rama! ‘thoo mozhi madamaan irakkam inmai andrO’ Is it not due to her unsympathetic behaviour, ‘indru iv ulagangaL iraaman parakkum thol pugazh amudhinaip parugukindradhuvE’ that the people all over the world are able to taste the nectar of Rama’s name and fame?

And we have also seen how Sri Rama secured her redemption from Dasaratha when he descended from the heavens in the Yuddha Kanda. The epic shows the evolution of every single character and depicts the heights that each could reach. That is the greatness of the epic that makes people shed tears whenever they read or hear of Sri Rama.

 

Hari Krishnan

 

 

[[Category:Kaikeyi]]

Sita - Part 13

2010-03-07T03:00:03Z

Hariki:

= Left in the grove =
<blockquote>We move away from her, unable to bear the sight and our hearts heavy, turning back at her again and again as did Lakshmana, when he departed from her… </blockquote>
The Poet ends the sarga with a very moving description of Janaki being surrounded by misshapen demonesses and being taken to the Asoka grove, on the departure of Ravana. She was emaciated and too tired and overwhelmed by grief. “The aforesaid princess of Mithila, Sita (daughter of Janaka), however, found her limbs overpowered by grief. Fallen into the clutches of the ogresses she was reduced to the plight of a female deer fallen into the clutches of tigresses. Overwhelmed with excessive grief, the timid Sita (a princess of Mithila, daughter of Janaka, did not find peace of mind any more than a female deer caught in a snare.” (Valmiki Ramayana, Aranya Kanda, Canto 56, Sloka 34 and 35)

Added to that, the ogresses had already started their threats, taunts and teases. She was unable to take it any further and she fainted, says the Poet. “Threatened in an excessive measure by those misshapen ogresses of deformed eyes, the princess of Mithila, however, did not find rest there. ‘patim smarantii dayitam ca devaram’ Remembering her beloved lord as well as her brother-in-law (Lakshmana), she lost her consciousness, oppressed as she was with fear and grief.” (Ibid, Sloka 36)

Valmiki leaves her there, not to be seen for one whole book to come, Kishkindha Kanda, excepting through the grieving words of Rama. We feel a lump forming in the throat as the Poet turns our attention to Rama, who is now returning from his pursuit of the golden deer, worried and consoling himself that nothing untoward would happen to Sita – who would doubtless be worried about the voice that called her name and that of Lakshmana – because Lakshmana was by her side to take care of her.

We move away from her, unable to bear the sight and our hearts heavy, turning back at her again and again as did Lakshmana, when he departed from her in search of Rama. Around ten months would have passed when we meet her again in the Sundara Kanda.

Some editions include an interpolated canto after Canto 56. The authenticity of this canto is not clearly established especially in view of the fact that the commentary of celebrated and ancient commentators is absent. None of them has written commentaries on this Canto and it obviously is a later addition by an unknown hand.

I am not going fully into this Canto, as the events described herein are not significant to the main story. It just says that Indra visited her, accompanied by Nidra, at the command of Brahma and offered her ‘milk boiled with rice and sugar’. Sita took the offering from the hands of Indra and offered it mentally to Rama and Lakshmana first. “If my husband, who is possessed of extraordinary might, is (yet) alive with his (younger half) brother, let this (food) offered with devotion (by me) conduce to their gratification. Then she partook of it herself.” (Ibid, Interpolated Canto – 57, Sloka 24)

That was the divine panacea that sustained her during the time of her incarceration in the Asoka Vana, says this Canto. “Having thus partaken of that food fit to be offered as an oblation to the sacred fire, Sita (the daughter of King Janaka), who was possessed of a charming countenance, bade adieu to the agony caused by the pangs of hunger experienced by all hunger-stricken creatures, and felt delighted in mind to gather from Indra the news of Sri Rama and Lakshmana (the two scions of Kakutstha).” (Ibid, Sloka 25)

It reads like the dream of that little match-girl who lost her consciousness in the thick snow that covered her. It is really surprising to note that Janaki says, “If Rama and Lakshmana are alive”, when she has no reason to think that way. We do not find a single instance of her uttering something that borders on suspicion of their survival, either in the scenes preceding this canto or later. That adds credence to the claim that this must be an interpolated canto.

Let us now move over to Sundara Kanda.

= Hanuman spots her =
<blockquote>He has just completed scouring the entire country of Lanka. He had entered the bedchamber of Ravana and spotted Mandodari who was sleeping by his side… </blockquote>
Both the Poets show us the interview of Ravana and Sita on three different occasions, Kamban following his own way, the occasions portrayed by him varying from that of Valmiki. They do not differ much. The pattern and the mode adopted varies in that Ravana brings in one kind of pressure after the other and even goes to the extent of making her shed bitter tears at the ‘illusory’ head of Rama, with the tall claim that he has been killed.

There are of course a couple of other occasions on which Ravana reaches the Asoka Vana. But the conversation is very limited on those occasions. Ravana appears on the scene for a few moments to announce the ‘vanquishing of Rama’ after the serpent noose is let loose in one occasion and with a drawn sword, driven by the agony of the loss of Indrajit.

We see her in sorrow, tears and desperation every time, nonetheless with the same firm determination in her position. As we have seen, ten months have rolled past now when we see her in the Sundara Kanda through the eyes of Hanuman. This is confirmed by what Ravana tells her, while Hanuman is watching them, perched on the branch of a tree close by. “According to the time-limit (of twelve months) which has been fixed by me, I must wait for two months (that now remain).” he tells her, “After that you must share my bed, O lady of excellent complexion! My cooks will mince you for my morning repast in case you do not wish to have me for your husband even after two months (from now).” (Valmiki Ramayana, Sundara Kanda, Canto XXII, Sloka 8 and 9)

Valmiki gives the first glimpses of her after this long a time through the eyes of Hanuman. He has just completed scouring the entire country of Lanka. He had entered the bedchamber of Ravana and spotted Mandodari who was sleeping by his side and deceived by her appearance and auspicious marks, Hanuman mistakes her for Sita and concludes that he has spotted her at last. He was so glad and lost his balance for a while. Valmiki puts it so very beautifully. ‘aashpoTayaam aasa cucumba puccham’ The moment he thought that he had spotted Sita – without realising that if it was Sita, she would not be found in the bedchamber of Ravana – he clapped his arms and kissed his tail. And the next moment he realises his mistake.

He is not able to see her anywhere else and is dejected about having to return to the mainland with the news that she is not traceable. He decides to remain there in Lanka itself, without returning to the mainland, forever, fasting till death, or commit suicide after killing Ravana. But the consequences of his of either returning with no information or remaining there in Lanka trouble him.

“What, I wonder, will Sugriva or the assemble monkeys or the two sons of Dasaratha tell me when I have reached Kishkindha? If having gone there, I for my part communicate to Sri Rama (a scion of Kakutstha) the jarring news that Sita has not been found by me, he will forthwith give up his life. Hearing the harsh, severe, piercing, cruel, soul-agonising and unpleasant tidings about Sita, he will no longer survive. Finding him reduced to straits and resolved upon dying, the extremely devoted and sagacious Lakshmana too will be no more. Hearing of the two (half-) brothers having perished, Bharata too will die and hearing of Bharata being dead, Satrughna (too) will not live. Reckoning their sons to be dead, Kausalya and Sumitra and Kaikeyi too will no doubt cease to be.” (Ibid, Canto XIII, Sloka 22 – 27)

He then thinks of the calamity that would follow. Sugriva would then give his life up, which would be followed by Tara, Ruma and a whole lot of other monkeys, leaving both Ayodhya and Kishkindha without a single inhabitant alive. He shudders to think of the chain reaction that his failure would set in. He decides to remain in Lanka and by sheer accident turns around, spots the Asoka Vana, and realises that this spot has not yet been searched.

He leaps over there and finds an excellent brook. ‘If she is alive, she would come here,’ he ponders. samdhyaa kaala manaaH shyaamaa dhruvam eSyati jaanakii | nadiim ca imaam shiva jalaam samdhyaa arthe vara varNinii|| Intent on the devotions pertaining to the (morning and evening) twilights, the fair-complexioned daughter of Janaka, who (ever) looks as though she were (only) sixteen years old, will surely seek this stream of translucent water for the sake of her (morning) ablutions and devotions.” (Ibid, Canto XIV, Sloka 49)

That sets at naught the popular belief that women were precluded from sandhya vandanam. Hanuman tells himself that she would visit the river, if she is alive, for performing the ‘sandhya’ rites.

= Flame covered by smoke =
<blockquote>This is the same woman for whom the entire Ayodhya wept when she wore the hermit’s weeds… </blockquote>
The pen pictures that the Poets draw of her is extremely pathetic and moving. She is clad in a worn out silk saree, dulled to a great extent, stained and soiled, the upper portion of which she had severed for bundling the jewels she threw down when she saw those monkeys. A few more ornaments – other than those she discarded that day – remained on her. Poorly clad, dirty, untidy and devoid of a good portion of her ornaments. This is the same woman for whom the entire Ayodhya wept when she wore the hermit’s weeds and pleaded with the King to send her with all ornaments and necessary silk to last for fourteen years. Not that Dasaratha had to be told about that. He had himself ordered her to be sent to the jungle that way.

She did not have a second saree other than the one she was wearing. Wherefrom would she get one after all! If she wanted to change, she had to accept one from Ravana. Would she be able to accept it from him! Unimaginable!

If Valmiki says she was like ‘pinaddhaam dhuuma jaalena shikhaam iva vibhaavasoH’ like a flame bedimmed because it is enveloped by smoke, Kamban says ‘veyilidaith thandha viLakku ena oLi ilaa meyyaaL,’ Her splendour was as dulled as a lamp put under broad day light. ‘piitena ekena samviitaam kliSTena uttama vaasasaa,’ says Valmiki. ‘She was clad in a single piece of excellent cloth that was wrinkled and worn out.’ ‘aavi am thugil punaivadhu ondru andri vEru ariyaaL,’ says Kamban. She had not seen a second cloth other than the one she was wearing, which she held on to as her very own life. It was as dear as her soul, because there was only one.

Valmiki’s agony for her takes the form of similes, which he rolls out in their dozens. “…who being enmeshed in a mighty and extensive cobweb of grief, ceased to shine like a flame intertwined with smoke, who resembled a Smrti text of doubtful meaning, a treasure that has been cast away, faith that has been shattered, a hope which has been frustrated, perfection impeded by obstacles understanding clouded by passion or reputation marred by false scandal…” (Valmiki Ramayana, Aranya Kanda, Canto XV, Sloka 32 – 34)

Kamban, in one breath rolls out a long list of various shades of her emotions in a single verse. If at all she felt anything and did anything, it was only these. ‘vizhudhal,’ tumble down on the ground, ‘vimmudhal’ sob, ‘mey ura vedhumbudhal,’ boil from within and be withered of body, ‘veruval’ frightened, ‘ezhudhal’ rise up uneasily, ‘Engudhal,’ yearn always, ‘iraamanai eNNith thozhudhal,’ pray with Rama in her mind, ‘sOrudhal,’ get exhausted, ‘thuLangudhal,’ perturbed, drooped, ‘thuyar uzhandhu uyirththal,’ heaving a sigh of sorrow, ‘azhudhal’ weeping in an unending stream of tears. ‘andri’ other than these, ‘matru ayal ondrum seyguvadhu ariyaaL’ she did not do anything and she did not know anything.

What I have attempted to give is only a mere crumb of a whole loaf of bread. Several dozens of loaves, to put it appropriately. It is not possible to capture the heights that the Poets have scaled. Every other phrase, every other simile and every other idiom enables us get a sharper and better picture of her condition; make our hearts bleed and shed tears.

Hanuman saw her, remaining in the midst of ogresses like a swan in the midst of vultures and a doe in the midst of wolves. Probably the memory of his mistake when he saw Mandodari demanded him to be extra cautious. He gazed at her and looked for evidence. ‘tarkayaam aasa siitaa iti kaaraNaiH upapaadibhiH.’ He reasoned out for himself, logically. ‘yathaa ruupaa hi dR^iSTaa vai tathaa ruupaa iyam anganaa.’ ‘She very much looks like the woman who was being borne away the other day by Ravana, over the Rishyamuka Parvata’ he thought.

But it was only a glimpse, an appearance for a fleeting moment that they have had of her at that time. Hanuman needed more evidence to come to the conclusion that he has really spotted her. He wanted to be doubly sure now, before deciding anything.

= Logically speaking =
<blockquote>Therefore, there is no doubt that she was the one who dropped the jewels that were collected in Rishyamuka Mountain the other day. </blockquote>
She resembles the woman who was seen borne away the other day; she matches the verbal picture that Rama painted for Hanuman. But these are rather vague. The group of monkeys saw her being taken away. They were worn out and emaciated and were troubled by the thoughts of being pursued by Vali. They took pity on this poor lady of course, but could not do anything because they at that time, including Hanuman, were dulled by the fear of Vali. The curse on Hanuman had made him forget his own strength. That in fact, was the reason why he was running along with Sugriva, though Vali in no way matched him in strength or valour.

She is tired, dulled and emaciated by the physical and mental torment that she has been undergoing for a long time. Even then, she is a woman of great charm. Going by her looks, she very much seemed to be the same woman that Rama described to him before the commencement of the search. And then, Hanuman takes a closer look at the ornaments that she is wearing. “I find (on her person) a pair of skilfully-shaped earrings and also a pair of Swadamstras (another ornament for the ears), as well as ornaments on the limbs of her hands, set with gems and coral. Though darkened (due to their not having been brushed for a long time and also due to their contact with her untidy person), they are of the same shape. I (therefore) believe them to be the same of which Sri Rama spoke (at the time).” (Valmiki Ramayana, Sundara Kanda, Canto XV, Sloka 42 and 43)

Not only does the description of her appearance, but also the details that were given about he ornaments match. There is something more. The limbs where she must be wearing those ornaments that she discarded are unadorned. “I don’t find (on her person) those which had dropped (on the Rishyamuka Mountain). No doubt the existing ornaments are the same which did not drop from her person.” (Ibid, Sloka 44) Obviously, she has not discarded all the ornaments that she was wearing. She bundled only some of them and threw at them. That which is absent, more than that which is present on her person, confirm that she must be the same person for whom this search was undertaken.

Therefore, there is no doubt that she was the one who dropped the jewels that were collected in Rishyamuka Mountain the other day. “That shining yellow upper garment, which looked like a sheet of gold (due to its texture of gold) and which, when dropped was seen by the monkeys caught in a tree at that time, as also the principal ornaments found lying on the earth’s surface, which were valuable and made a tinkling sound were dropped by her alone.” (Ibid, Sloka 45)

And there is another evidence. The garment that she is now wearing is of the same colour and is made of the same material as that of the piece of cloth that was used for bundling the jewels. “Although the existing garment (on her person) is exceedingly worn, having been used (by her) for a long time, its colour is yet unfaded and the piece is as bright as the other one.” (Ibid, Sloka 46) Both pieces match perfectly. What she is wearing is the same cloth and the other piece that was used to wrap the jewels has obviously been ripped from this garment.

Therefore, logically speaking, this is the same woman for whom Rama is agonised. “Here is the one for whom Sri Rama is suffering torment through the following four viz., pity, tenderness, grief and love – through pity for a (helpless) woman (deserving protection) having disappeared; through tenderness for one who was dependent on him, through grief at the thought of his (own) spouse having been lost and through love for one who was beloved of him.” (Ibid, Sloka 49 and 50)

While Hanuman was debating and reasoning out for himself, there appeared the most vital and indisputable evidence in the shape of Ravana. Hanuman has seen him a couple of hours ago, sleeping. The day has not yet dawned. This fellow could not sleep, obviously, and has now come to the Asoka Vana.

= The Assault on Identity =
<blockquote>‘Everything starts with the assault upon identity,’ says Lifton. Erase that identity and the person is prepared for his or her inner surrender. </blockquote>
This second interview – first one in Kamba Ramayana – between Ravana and Sita is not going to be any different from the first one that Valmiki portrayed, on the first day on which she was brought to Lanka. The content is very much the same, the approach is the very same – starting from lewd remarks about her, pleading, touching her feet and departing with angry words – the arguments are the same and her firm stand also remains unchanged.

As we have mentioned earlier, both Valmiki and Kamban describe these conversations on three different occasions. But there is no reason to believe that such occasions were limited to that number. It was a matter of everyday habit, a matter of routine for Ravana to go to the Asoka Vana, during the day or during the night, whenever he was impelled by that desire. This is evidenced by the angry retort of Kumbakarna in the war council when Ravana opens his speech with the remark that the pride of the race was slighted by a mere monkey who set the country on fire.

‘nannagar azhindhadhu ena naaNinai nayaththaal,’ Kumbakarna quips. ‘So? You feel ashamed by the fact that the country has been set ablaze?’ ‘un uyir enath thagum dhEviyargaL un mEl in nagai tharath thara,’ Even as your queens, who must really be valued as dear as your own soul, look at you with a loving smile (even as they continue to love you) ‘oruththan manai utraaL pon adi thozhath thozha maruththal,’ you habitually (go everyday) to touch the feet of another man’s wife and she turns you down firmly every time. ‘pugazh pOlaam’ Ravana, my brother, this act of yours adds to the pride of the race indeed! We are so proud that the king of Lanka, the lord of the universe does this everyday!

It is not that easy to withstand this kind of emotional assault everyday. Speaking of the ‘brainwashing techniques’ adopted in China, Robert Jay Lifton says in ‘Thought Reform and the Psychology of Totalism,’ that over a period of time, the person who is subjected to such treatment, gets converted and very willingly ‘confesses’ of activities that are doctored by and by into the mind, though he or she is innocent. Administered with appropriate doses of torture – both physical and emotional – the person migrates from the position of innocence to that of ‘acceptance of guilt’ and even begs for help on ‘expiating’ it, when in reality he or she is not actually guilty of such activities.

‘Everything starts with the assault upon identity,’ says Lifton. Erase that identity and the person is prepared for his or her inner surrender. After his extensive studies on Father Luca and Dr. Vincent, who were subjected to such treatment (and who were made to confess against themselves, of activities which they were not guilty of), Lifton says the following. “This assault upon autonomy and identity even extended to the level of consciousness, so that men began to exist on a level which was neither sleep nor wakefulness, but rather an in-between hypnogogic state. In this state they were not only more readily influenced, but they were also susceptible to destructive and aggressive impulses arising from within themselves.”

The assault on identity then leads to the establishment of guilt and self-betrayal, says Lifton.

Our purpose is not to go into the intricacies of Thought Reform. Nevertheless, one who goes into the details of the techniques adopted there, and the details of the techniques that Janaki was subjected to, would realise that they do not differ much. His attempt was aimed at breaking her psyche, the core of her being, tinkering with her emotions and doctoring her decision. If Sri Rama waged his war with Ravana with will and weapons, Janaki waged her war against him by her strong will alone, all alone by herself.

= On wives and their roles =
<blockquote>It is just plain and obvious that Mandodari or Dhanyamalini did not like what was going on before their eyes. And it is also very plain and obvious that… </blockquote>
What is more striking is that Ravana, whenever he visits the Asoka Vana, is accompanied by Mandodari, the first of his queens and mother of Indrajit and Dhanyamalini, the youngest of the queens and mother of Atikaya. They do not attempt to stop him or advice him against his act, as any normal wife would do. It must be that they got so used to the wayward ways of Ravana and have got reconciled to it and accepted it as their normal way of life.

If one thinks over, one would realise that this was the case with Tara, the wife of Vali too. We do not find a single word from Tara, objecting to his coveting Ruma. Properly speaking, as per our tradition, the wife of the elder brother is held as one’s own mother and the wife of the younger brother is held as one’s very own daughter. And that is how Lakshmana holds Sita as his own mother, even Sumitra tells him that she should be regarded as his mother, while Rama is to be seen as his father. Think about it. Lakshmana was younger to Rama by just two days and Janaki was younger to both by about four years. Despite this difference in age, Lakshmana had no difficulty in accepting Janaki as his mother. We find in so many different places Janaki referring to Lakshmana as their own endeared son.

Given this situation, it is rather strange that Tara did not open her mouth in protest when Vali coveted Ruma, the wife of Sugriva. She does not do so anywhere either in Valmiki or in Kamba Ramayana. As against this, we find Dhanyamalini bursting forth at Ravana, unable to control her agony any further, when the news of the death of her handsome son Atikaya reaches home. ‘Edhu ayya sindhiththu irukkiraai?’ she would taunt. ‘What are you thinking about now?’ ‘eN irandha kOdhai aar vEl arakkar pattaaraik kUvaayO?’ ‘Why don’t you call back to life the numberless Rakshasas who have been killed?’ You have been telling all of us that even Yama is afraid of you and is at your beck and call. Now, call him and bring back all those countless ogres who died for you. Give my Atikaya back to me!

That is a couched way of reminding Ravana that which he is incapable of and that which he had not realised thus far. ‘pEdhai aai kaamam pidiththaar pizhaipparO?’ she would continue. Will any fool whose mind is inundated by lust survive? ‘seethayaal innum varuva silavO?’ Do you think that this would stop with my son? Don’t you see that many more agonising moments remain to come because of Sita?

Mandodari would hit out at Ravana only when she sights the headless trunk of Indrajit. ‘anjinEn, anjinEn,’ she would wail at that moment. ‘O I am frightened, I am horrified!’ ‘ach cheedhai ennnum amudhaal seydha nanjinal,’ because of that Sita, hemlock made of nectar, ‘ilangai vEndhan naaLai ith thagayan andrO?’ would the Emperor of Lanka not be like this tomorrow? She would tell this when Ravana is around, within earshot. She would bare the innermost recesses of her heart only when she wails over the mortal remains of Ravana.

It is just plain and obvious that Mandodari or Dhanyamalini did not like what was going on before their eyes. And it is also very plain and obvious that they could not protest at that moment. Their feelings could only be seen when Ravana remains absolutely crestfallen and is not able to retort in any way. And that makes it very plain that though Ravana loved his queens, though Mandodari is celebrated as one among the five most distinguished women, she – or his other wives for that matter – did not have the right to express what they really felt.

Compare this situation with Janaki, who did not have any difficulty in expressing her thoughts when she had the slightest feeling that Sri Rama may be overstepping the bounds of rectitude. (See: [http://www.heritagewiki.org/index.php?title=Sita_-_Part_5#Here_are_your_weapons Here are your weapons], [http://www.heritagewiki.org/index.php?title=Sita_-_Part_5#Up_in_arms.3F Up in arms?] and [http://www.heritagewiki.org/index.php?title=Sita_-_Part_5#It_is_the_way_of_weaponry It is the way of weaponry])

Is it Sri Rama who shows us how a husband should be or is it the Mother who tells us what a wife should do?

= What she went through =
<blockquote>That is something, which a normal woman of any age is not capable of listening to. Despite all the ‘cultural revolutions’ that the world has witnessed… </blockquote>
It has to be remembered that the present scene is taking place in the presence of Hanuman. Both, Sita and Ravana are completely unaware of his presence. Hanuman has assumed the form of a very ordinary monkey now and is perched on the branch of a tree. As for Hanuman, this was the evidence that he needed to confirm what he deduced moments back.

The verbal torment starts once again. It would be better to give a portion of what Ravana speaks direct from what the Poet says rather than giving an essence of it. Listen to how he begins his address. “Concealing your breasts and belly, O lady with thighs resembling the proboscis of an elephant, you want to keep yourself out of sight as it were through fear (of me).” (Valmiki Ramayana, Sundara Kanda, Canto XX, Sloka 2)

That is something, which a normal woman of any age is not capable of listening to. Despite all the ‘cultural revolutions’ that the world has witnessed, the changes that the society has undergone due to the passage of thousands of years from that time to this day, such an approach and such a description is still offensive and is considered harassment to this day. Imagine the agony that this would have caused her when she was subjected to this verbal torment to this epitome of modesty. It does not stop there. The entire address of Ravana has liberal doses of such observations every now and then.

“Who, having come across you, O princess of the Videha territory adorned (as you are) with comeliness and (exuberant youth), would not lose his balance of mind, even if he is Brahma (the grandfather of the universe) himself? My eye gets riveted, O lady of broad hips, on each of your limbs, which I behold, O lady endowed with a moonlike countenance.” (Ibid, Sloka 15)

‘indru irandhana, naaLai irandhana,’ The days are passing. Dead and gone is many a yesterday and dead and gone would be many a morrow. ‘en tharum thanmai idhaal.’ This is the kind of mercy that you are showing unto me. ‘enaik kondru irandha pin kUdudhiyO?’ When would you join me! Don’t you see that I am dying of the passion for you? Don’t you see that you are killing me with this unsatiated love that I am burdened with at my heart!

Kamban has toned down the language of Ravana to a very great extent. This was the poet who, it is said, refused to write the Uttara Kanda because he is unable to depict his mother in agony any more! He could not allow Ravana to indulge in such unrestrained limb-by-limb description of her. Of course, he paints a pen picture of her beauty through the eyes of Rama and also that of Hanuman. Not certainly, through the lusty words of Ravana.

Though void of the lascivious descriptions, sometimes bordering on obscenity, the description that Ravana indulges in of Janaki’s beauty in Kamban, bite nevertheless. The absence of the bland and direct remarks, intended to give an adequate peep into the material with which Ravana is made, do not make any difference to the character that Kamban has built. Ravana still sounds harsh and unbearable.

Anyone else would have crumbled under such enormous pressure. This is where Janaki differs. I do not say that the world is devoid of Janakis. We do have unsung Vaidehis who go through such excruciating moments and fight the brute with a strong will. It is only natural that they do so, because you see, they are all none but the brave daughters of this bulwark of iron will.

= What she went through – Part II =
<blockquote>That sets a series of threats from those ogresses of varying shapes, who had mastered the art of coercion. If Ekajata adopts a conciliatory tone… </blockquote>
Infuriated by the angry retort of Sita, Ravana stepped forward menacingly, as to kill her. “O woman devoted to a man who is beset with ill luck and is devoid of resource, I shall get rid of you today by recourse to my glory (even) as the sun dispels the morning twilight by its brilliance.” (Valmiki Ramayana, Sundara Kanda, Canto XXII, Sloka 31). But he is stopped by Mandodari and Dhanyamalini. Ravana is practically drawn away from that place by his queens. ‘Adopt whatever method that you think fit,’ Ravana instructs the misshapen guards that surrounded her, encouraging them to intensify their psychological assault. ‘Ensure only this. She must be mine. She should listen to me. I don’t care what you are going to do and how you are going to achieve it.’

‘anjuviththaanum,’ Frighten her. ‘ondraal arivurath thEtriyaanum,’ or advise her, appealing to her intellect, making the hard reality clear to her and the only choice left for her. ‘vanjiyin sevviyaaLai vasithu enpaal varuvIr’ come to my presence with her mind turned in love for me. ‘andrEl,’ or else, ‘nanju umakku aavEn’ I will be the poison that puts an end to your lives.

That sets a series of threats from those ogresses of varying shapes, who had mastered the art of coercion. If Ekajata – one of the demonesses – adopts a conciliatory tone and narrates the glory of Ravana, Harijata, another ogress follows quickly and intercepts Ekajata with her remarks of anger. The next moment Vikata takes over and sounds pleasing and appealing. This is once again followed by the harsh words of a group of ogresses, which is stopped by Vinata, who compares Rama and Ravana and tells Sita how Ravana is preferable in all respects.

Vikata, another demoness sounds logical and places the emphasis on the situation that offered no protection; no asylum and nobody to turn to except Ravana. “(It is a pity that) you do not even then abide by our wholesome and opportune advice. (You must remember that) you have been transported to the other shore of the sea, which is difficult to access to others. Again, you have found your way into the dreadful gynaecium of Ravana, O princess of Mithila! (Nay) you have been detained in the abode of Ravana and are guarded on all sides by us. Not even Indra (the destroyer of strongholds) himself is capable of rescuing you. (Therefore) act up to the advice of mine, who am tendering friendly counsel (to you), O princess of Mithila!” (Ibid, Sloka 30 – 32)

‘Stop shedding tears. This does not befit you. You have to realise that you don’t have a choice left for you but to accept Ravana as your consort.’ Even before Vikata could complete her advice offered in a very appealing manner, Candodari, another demoness, interrupted her and came out with a very descriptive and elaborate threat of gobbling her down. “At the sight of this woman with eyes resembling those of a fawn and with her breasts shaking through fear, borne away (to Lanka) by Ravana, this great longing sprang up in my heart that I should feast on her liver and spleen, her swollen breast as well as her heart including its stem (consisting of veins and arteries), nay, all her limbs and head too. Such is my mind even now” (Ibid, Sloka 37 – 41)

‘Let us join together and kill her. Bring some wine. Let us drink and pull her limbs piece by piece and eat to our heart’s content,’ they roared together. Janaki trembled. She wept. She was afraid. But her resolve remained the same. ‘You may devour me, if you want. My mind remains the same,’ she told them with tears rolling from her eyes and with a voice that trembled and choked out of fear.

= Is the spirit willing? =
<blockquote>Well, it happened to Janaki too. She was depressed. She was unable to take it any further. She thought that there is no reason to believe that Rama… </blockquote>
Subjected to regular and never-ending harassment over a number of months, even the patience, faith and confidence of Janaki came down that day. Trijata, the daughter of Vibishana was the only support on whom she could lean on. But even Trijata had to be discreet. She had to be cautious about not letting either Ravana or the other guards around Sita know her supportive role. That would affect Janaki first more than anyone else. Sarama, the wife of Vibishana, is shown extending her moral support to Sita in a couple of scenes in Valmiki Ramayana. But Sarama is totally absent in Kamba Ramayana. Kamban does not mention anything about her.

Her mind troubled, anguished and clouded, her soul distressed, her physique emaciated, she – for the first time – feels insecure and lonely. ‘Why is Rama not coming! What could be the reason for this delay in his arrival, which seems to be extending over an unbearably long number of days! Would this ordeal be over ever, or would the period of two months that is left for now also wear out and disappear? Ten months have already elapsed in faith and hopes. But now, there seems to be nothing left for her to bank her faith on.

It is not that she lost her confidence in Rama. It is not that she thought that he would ever remain inactive and nonchalant about her. He would reach for her the moment he comes to know of this island in which she is imprisoned, unseen by a soul who can tell him of her whereabouts. ‘It is a distant dream,’ she feels now, ‘to think that Rama would ever come to know anything about me,’ not knowing that such a valiant source is watching her right now, perched on the bough of the tree under which she is sitting!

That happens to all of us. Pressures and pains surround, mount and crush us. We undergo a test of endurance for a long time. Actually, this ‘long time’ is a relative term. The question of ‘long’ or ‘short’ is answered by the mind and not by the clock. Endurance wears out after what we believe it to be a ‘very long time’ when all the reasons for our hopes, faith and even survival suddenly seem to move away from us, vanish from our hearts. It so happens that we mock at our own selves for nursing such ‘impossible’ dreams and come to urgent and often unfortunate conclusions. The moment that we conclude that way, may be the very same moment in which help is very close at hand.

There would be moments when our faith seem to slacken, our hopes seem to wane, our will seem to wilt. But the unknown Designer has His own ways. Many of us have been through such moments. Tired and emaciated, we would lose our grip on all the firm holds and would even tend to think that the pain that we experience in our hands might be due to the fierce grip that we have on the stake that supports our survival, a stake named faith. We would give up. We would decide to quit from all this. Is it not our experience that at such times an unknown and unsolicited and even unexpected helping hand taps on our shoulders, holds our hands and lifts our spirits to unseen heights and changes our very perception, clears the clouds and lets bright and clear sunshine into our hearts. It happens. It happens to all of us. Every single one of us.

Well, it happened to Janaki too. She was depressed. She was unable to take it any further. She thought that there is no reason to believe that Rama would ever come to know anything about her. Even at this point of time, she does not suspect Rama’s quality. “Consumed by Sri Rama’s shafts, Lanka with its principal ogres slain and its splendour dissipated will look gloomy, if only that heroic Sri Rama, the corners of whose eyes are red, comes to know of my being present in the abode of Ravana (an ogre).” (Valmiki Ramayana, Sundara Kanda, Canto XXVI, Sloka 30 and 31)

Lanka would be destroyed with all the chief ogres, the moment he comes to know that I am here. But what is the source that would carry that information to him?

Or, am I deceiving myself? Is there a possibility that he has given up on me? Is there a likelihood of his deserting me? Well, there are good reasons for his doing so, if he does so. I would be in a helpless situation, even if I am rescued by him.

She clearly foresees what might happen. Kamban portrays her envisioning what lies in store for her. The spirit may not be willing sometimes, when the meat is tired.

= Surudhi naayagan varum varum… =
<blockquote>Her eyes would roll in all directions, always eager and ready to receive him the moment he arrives. He might come there any moment. </blockquote>
Kamban opens the scene with Janaki brooding over the various possibilities that might be the cause for this delay in Sri Rama coming to her rescue. ‘Lakshmana might have told him about the harsh words that I spoke. ‘என்னை, நாயகன் இளவலை, எண்ணலா வினையேன் சொன்னவார்த்தை கேட்டு,’ Rama might have heard of the words that I spoke to Lakshmana, ‘அறிவு இலள் எனத் துறந்தானோ ?’ and may be he thought that I don’t deserve to be protected and therefore discarded me. Or it may be that Lakshmana was not able to find Rama in the thick jungle and they are not able to meet each other. It is not likely that Jatayu, the only witness to my abduction, would have survived till Rama could see him. He was so mortally wounded. There is no possibility of Rama coming to know of this island.

What is to be observed here is the fact that even at such a moment of distress, she does not think ill of Rama and does not conclude that he had failed in his duty or suspect his love for her in any manner. If there is delay, it is due to circumstances. Or it may be even that she was the reason that justified the situation. Not he. His love for her would not change and he would reach here. If it is not happening, he is not aware of where she is hidden.

But the mind wavers. ‘Would it be that Bharata, Kaikeyi and others came to the forest after my abduction, and took him back to the kingdom during these last ten months?’ a fleeting thought goes through her mind. ‘பெற்ற தாயரும தம்பியும் பெயர்த்தும் வந்து எய்தி, கொற்ற மா நகர்க் கொண்டு இறந்தார்களோ ? ’ Kausalya, Sumitra and Kaikeyi, along with Bharata and Satrughna might have come again to the jungle and might have even taken him back. That thought lasts for just a moment. ‘No, it is not possible at all,’ she tells herself the next moment. ‘சொற்ற ஆண்டு எலாம் உறைந்தன்றி, அந் நகர் துன்னான்’ He won’t return to Ayodhya until he completes the specified number of years in exile. It is not possible to take him back.

‘What has happened is a stain on his race,’ she feels. He would not be able to bear that blemish. He would come looking for me. ‘பரிதி வானவன் குலத்தையும் பழியையும் பாரா சுருதிநாயகன்,’ He, the Lord of Vedas, would not be able to bear the blemish that would be caused on the family of Ayodhya ‘வரும் வரும் என்பதோர் துணிவால்,’ and if not for the love of me, he would verily come to take me back for the sake of saving his race from the blame that would otherwise cloud its fair name. That sustained her. That enabled her to live, though her soul was overburdening her and she would very much prefer to shed her life. ‘கருதி மாதிரம் அனைத்தையும் அளக்கின்ற கண்ணாள் ’ Her mind would be so filled with the faith that Sri Rama would be with her. Her eyes would roll in all directions, always eager and ready to receive him the moment he arrives. He might come there any moment.

This was the position before the arrival of Ravana. Even before Hanuman arrived in Asoka Vana. Hanuman would arrive shortly on the scene. Ravana came there and tormented her mind, and left from there, instructing the guards to break her will by adopting any method that they may think fit. Of course, Trijata silenced the guards and she was left alone. She is not able to bear this any more. After all, she has only a period of remission for just two more months. Of course, the hope that Sri Rama would come to her rescue even before those two months expired, still lasted. But then, something else troubles her now.

Agreed. Rama would come. He would kill Ravana and wipe out the evil forces from the face of the earth. He would not fail in his duty. The duty to save the fair name of his father and his race and the family of Ayodhya would not let him remain idle. She knows her Rama by his inches. She knows his mind. She knows every nook and corner, every niche and every recess of that unfathomable heart.

He would rescue her, no doubt. But would he accept her?

 Hari Krishnan 

 

[[Category:Sita]]

Sita - Part 12

2010-03-07T02:53:43Z

Hariki:

= Last hope, lost hope =
<blockquote>He was the only source of hope for Sita. She had pinned all her hopes on him. She looked to him for conveying the message of her abduction to Sri Rama. </blockquote>
‘pEdhaai, pizhai seydhanai,’ says Jatayu in Kamban. ‘You have transgressed, O fool!’ ‘pEr ulagin maadha anayaaLai, manak kodu nI yaadhu aaga ninaithanai?’ What do you think of her, she who is like the very Mother of all the worlds? ‘eNNam ilaai,’ You thoughtless person, ‘aadhaaram ninakku yaar uLarO?’ who is there now, to support you, to assist you to tide over the ruination that awaits you?

Who can gauge the feelings that ran in the mind of Sita at that moment! She knew it for certain that Jatayu was no match to Ravana, considering his old age and the fact that Ravana was armed and seated in the aerial car and had the additional advantage of his being the younger of the two. May be the thought that Jatayu would help to stop Ravana for some more time and delay him and the possibility of the arrival of Rama and Lakshmana during that time, might have consoled her. Even if it be so, she could not bear the thought of this ageing vulture shedding his life for her sake. That is abundantly clear from what she said to Jatayu the moment he saw him swooping towards Ravana. (See: [http://www.heritagewiki.org/index.php?title=Sita_-_Part_11#Inform_my_protector Inform My Protector])

Jatayu did all that he could and more. He killed the mules that drew Ravana’s chariot. He merely shook off all the deadly arrows that pierced him. He broke the chariot and killed the charioteer. He broke the locks that held Ravana’s armour to his chest and made him vulnerable to his beak and claws. He plucked Ravana’s arms away from the shoulders with his beak, only to see that they grew rapidly back. ‘Fresh arms snaked out,’ says Valmiki, bringing to the inner eye of the reader the picture of fresh hands sliding out of the hollow of the shoulder, even as the arm is being sundered from its socket. “Even though his (ten) arms had been severed, ‘விஷ  ஜ்வாலாவளீ  யுக்தா வல்மீகாத்  இவ பந்நகா:’ like a series of blazing and venomous serpents emerging out of an anthill.” (Valmiki Ramayana, Aranya Kanda, Canto 51, Sloka 39)

The poetry of Kamban matches and even goes a step further when describing the battle of Jatayu with Ravana. The pure joy of poetry. No amount of words, or interpretations, or scholarly discourses can substitute that joy that wells up the heart from a direct study of the rich poetry at such instances.

Jatayu caught hold of the bow of Ravana, with his beak and wrenched it away from his hand. Who could have achieved this much! He flew skywards with the bow in his beak and broke it with his talons. ‘mILa niraththu aayiram kaNNavan viNNin Oda, vaLaal oruththan silai,’ The bow that was held by the one whose sword held high, saw Indra running away from the battlefield, ‘vaayidai nindrum vaangi,’ was wrenched (from his hand) with the beak, ‘thaaLaal iruththan,’ and broke it with his claws. The delight is yet to come. How did he do it? ‘thazhal vaNNan thadak kai villai thOLaal iruththan thuNaith thaadhai than anbin thOzhan’ He broke the bow of Ravana, as Rama broke the bow of Lord Shiva for the sake of Sita. He was the best friend of Rama’s father, was he not! Here is another bow that was broken for the sake of Sita!

Ravana was left with nothing other than the sword of Lord Shiva. He took it out quickly and severed the wings of Jatayu, who had already lost most of his strength, but was persisting in his valiant effort undauntedly. Jatayu fell on the ground, head over heels, unable to continue his effort in any manner. Blood and his vital energy was draining out from his mortally wounded frame.

He was the only source of hope for Sita. She had pinned all her hopes on him. She looked to him for conveying the message of her abduction to Sri Rama. Ravana carried her away, with nobody around to stop him now. Would Jatayu survive until Rama arrived on the spot? Would Rama see him at all? Would the message reach him ever? Janaki would not know, until the arrival of Hanuman, after ten long months, in Lanka.

= The great bird and the little bird =
<blockquote>Though you maimed the great bird that I am and rendered me helpless you will never be able to break the strong will of the little mynah… </blockquote>
Kamban stops the description of abduction with that. He shows the mortally wounded Jatayu lying on the ground and looking at the flight of Ravana with tear-filled eyes, unable to stir and brooding over the developments. He would lament over his inability to stop or delay Ravana; he would now think of the arrival of Rama and Lakshmana; he would think of the possible developments and the condition of Sita. He would console himself by the thought that she would not be harmed and that Rama would be able to vanquish Ravana.

‘panju aNai paambaNai aagap paLLi sEr anjana vaNNanE iraaman,’ he would reflect. Rama is none other than the One who is as black as collyrium and who rests on Adi Sesha. ‘aadhalaal,’ Therefore, ‘venjina arakkanaal vellar paalanO’ would the demon ever be able to emerge victorious against him? ‘vanjanai izhaiththanan kaLLa maayayaal.’ It is obvious that Ravana is also aware of this fact and that has impelled him to adopt this stealthy way to take her away in their absence.

Therefore, there is reason enough for Jatayu to believe that Rama would soon find out who was responsible for this act, punish him with death and retrieve Sita. But then, would she be safe until then? Jatayu ponders over this question even as he is losing his vital energy and also his consciousness. ‘vEr ara arakkarai vendru vem pazhi theerum en siruvanum,’ he consoles himself. My child would root out the demons and avenge for what has happened. ‘thINda anjumaal aariyan dhEviyai arakkan.’ Ravana would be afraid. He would not even touch Sita. ‘nal malarp pEr ulagu aLiththavan pizhaippu il saabaththaal.’ He would think of the unfailing curse of Brahma, that precludes him from violating any woman against her wish, and would not harm her.

But that curse would prevent Ravana from achieving his ends only against unwilling women. Kamban beautifully depicts the idea in less than two lines. ‘Ravana, you severed my wings with which I tried to stop you. ‘porum sirai atradhEl.’ My wings of battle have been severed. You were powerful enough to cut my wings, the king of vultures that I am. But remember. Though you maimed the great bird that I am and rendered me helpless you will never be able to break the strong will of the little mynah that you have carried away. ‘pUvai karpu enum irum sirai araadhu.’ You will never be able to break into the fortress of chastity of the little mynah. She will ever be safe in your prison, because it is her strong will that would guard her forever and ever.

Jatayu loses his consciousness with that thought. He would not wake up until the arrival of Rama and Lakshmana. And we do not see Sita until Sundara Kanda, from hereon, in Kamba Ramayana. He covers all that Valmiki portrays about Sita, from here to Sundara Kanda, in the meeting of Hanuman and Janaki.

Valmiki takes us through more details.

= Her world turns cruel =
<blockquote>It was an hour that turned a beautiful dream into a nightmare. That hour brought a series of events alive, built enormous pressure on Devi </blockquote>
That day had dawned like any other day of the nearly thirteen years of their stay in the jungle. Rama was with her, hours back. Lakshmana was on guard and everything appeared normal and usual until she spotted the deer and desired to own it. It was not that Rama went behind the deer only because she desired to have it. There is no doubt that he did so because he was impelled by what Sita desired to have, as any loving husband would do. But as we saw earlier, there was another reason for his pursuit, namely his own curiosity. (See: [http://www.heritagewiki.org/index.php?title=Sita_-_Part_8#For_the_sake_of_Love_.E2.80.93_Part_II For the Sake of Love – Part II])

The events followed in such quick succession that she now stands witness to the fall of Jatayu in a valiant attempt to protect her from the hands of the ten-headed demon that is carrying her away. Just a few hours back life seemed to be so very safe and secure. The firm ground that was bearing her moments ago, seemed to open up into a bottomless pit and she is left with none to support her, come to her rescue and to stand by her side when the world has turned so very cruel and unkind in a matter of hours.

She saw a ray of hope when Jatayu swooped down on the ogre; but no, she didn’t want him to fight with the demon, as that was too much for the ageing eagle. She just wanted him to convey what has happened exactly, without missing anything, to her Lord, who she knew for sure, would follow her to the very Yama Loka to rescue her. However, there seems to be no way for her now. All the hopes that she had pinned on Jatayu seem to be puffed out with his fall.

‘Are you not able to sense what has befallen me, by the unusual and scared movements of birds and animals, Rama’ she wails. “Omens, dreams and the sight of (the movement of) birds and deer etc., and the hearing of their cries are invariably found to foreshadow joy and sorrow in the case of human beings. Surely, O Rama, you do not perceive the great calamity (in the shape of my abduction) which has befallen you, although deer an birds are moving in a direction foreboding evil in order to indicate my abduction, O scion of Kakutstha!” (Valmiki Ramayana, Aranya Kanda, Canto LII, Sloka 2 and 3)

It was an hour that turned a beautiful dream into a nightmare. It was that hour, which brought a series of events alive, built enormous pressure on Devi, and put her through the toughest of times. It was just the beginning of all the woes that put her under an endurance test of unparalleled nature. She ran away from Ravana and hid behind a tree, holding to it as a creeper would. “Ravana (the suzerain lord of ogres) approached Sita – who was embracing huge trees like a climber entwining them – saying again and again, Quit, O quit the trees.” (Ibid, Sloka 7)

Ravana then did the most atrocious thing. A deed that is detested, scoffed at and spurned by the Texts. He seized her by the hair. He did so for his own destruction, says Valmiki. “For his destruction, the ogre (who resembled Death) seized by the hair Sita, who was crying ‘Rama, O Rama!’ bereft as she was of Sri Rama in the forest.” (Ibid, Sloka 8)

Her world turned so very cruel in a matter of less than a day. She was carried away against her will and there was no way for her to leave a message for her lord, her only hope in the shape of Jatayu having fallen down.

= Guided by intuition… =
<blockquote>There was no time left for her to look for evidence that supported what she felt about the five monkey-chiefs who looked up at the sky… </blockquote>
Unlike Kamban, Valmiki describes the flight of Ravana to the island in detail. He devotes a complete Canto to the pitiable wails, curses and painstaking advices of Sita. Even while she was doing so, her impulse was to leave a message of one sort or the other for Rama. She wanted to let him know, get a clue of the possible route in which she was carried away. As we have seen, Jatayu fell down and she was not sure whether he was alive or not.

Valmiki develops the drama beautifully. Sita spots a group of monkey-chiefs, five in number, gathered on a mountain-peak. Indeed, there must have been hundreds and thousands of monkeys in that area since it was a jungle that Ravana was flying over along with her. But something was very distinct about this group of monkeys, which she saw, understood deep in her mind and believed in the correctness of her judgement. She has not seen these monkeys anywhere around their hermitage. She could not say why, she developed a sudden trust. She had no valid reason supported by logic and her sharp intellect to conclude what she concluded at that moment. Nevertheless, she decided that her husband might come across these monkeys and that the monkeys might pass the message on to him.

When the mind is shorn by panic and fear of the unknown, when the intellect is shattered and when the question of existence looms large, when a person is shocked and rendered powerless over the uncontrollable course of events that pull him or her away into the powerful suction of the whirlpool of perceived destruction, people go dumb and accept whatever falls on them passively. Janaki is not made of that material.

There was no time left for her to look for evidence that supported what she felt about the five monkey-chiefs who looked up at the sky with eyes of wonder, bewilderment and compassion. She could sense that their hearts were with her. She quickly tore her upper garment, removed a few of her jewels, bundled them in that piece of cloth and threw the bundle at the monkeys. Valmiki narrates this in just four Slokas.
<blockquote>“Not finding any saviour while being carried away (by Ravana), Sita (a princess of the Videha territory) for her part caught sight of five Vanara chiefs sitting on a mountain-peak. The lovely lady with large eyes and other comely limbs took off (from her person) her silken upper garment, brilliant as gold, as well as her shining jewels. Having placed other articles of her wearing apparel in the said garment, the latter was dropped along with the jewels in the midst of the monkeys in the hope that they might break the news of her being carried away (by Ravana) to Sri Rama (if he ever happened to meet them). In his flurry, however, Ravana (the ten-headed monster) did not at all perceive the aforesaid act (of Sita). The tawny-eyed monkey chiefs then beheld with unwinking eyes as it were (through wonder and compassion) that large-eyed Sita crying loudly. (Valmiki Ramayana, Aranya Kanda, Canto LIV, Sloka 1 – 5 {Part}) </blockquote>
The Poet stops the portrayal at that. The monkey-chiefs saw her, she dropped her jewels and they were moved by the plight of this comely lady being carried off by a demon. He does not stop here a while more to describe their reaction. But we have reason to believe that the five of them – more specifically Sugriva and Hanuman – might have identified Ravana without difficulty, for Ravana had stayed with Vali for a month, in as friendly and as loving manner as his own brother. Though they did not know who was being carried away, they knew who was carrying away.

It was a matter of a moment’s impulse and the urge of intuition for Janaki that she left behind her jewels and the most vital clue, a piece of her upper garment with the monkeys. This is the most vital piece of information that she is leaving for Rama. But the Poet slips it out very casually to the reader.

= The question of silk and gold =
<blockquote>Sri Rama and Sita came to the jungle to spend fourteen years of their life wearing tree barks. Why should a person living in the jungle be wearing jewels and silk clothes? </blockquote>
Before moving to the next scene in our examination of the epic pertaining to Sita, I consider it worthwhile going into a valid point raised by one of our readers, Sri Ramachandra Sharma Harihara (samyuktha77@hotmail.com). He has raised a very valid point in a private mail addressed to me on our last post. Here is his question, in brief. “Mother Sita threw her jewels to the monkey chiefs so that they might give Sri Rama some clue about the route in which she was taken away by Ravana. But, why should a person living in the jungle be wearing jewels and silk clothes? Sri Rama and Sita Devi along with Lakshmana came to the jungle to spend 14 years of their life wearing tree barks, eating roots and fruits. Given this, I am not clear why would She have her jewels with her?”

Readers might have noticed the reference to ‘silk ochre’ that she was wearing in several Slokas of Valmiki and might have been perplexed about it, especially in the light of our description of Sita trying out the hermit’s weeds and her inability to wear it, since she was not used to it. We also saw that Rama himself fastened the tree bark on her, personally. (See: [http://www.heritagewiki.org/index.php?title=Sita_-_Part_4#How_do_they_wear_it.3F How do they wear it?])

The people around them could not bear the sight and wailed. Vasistha was angered at Janaki having to wear the hermit’s weed and he prevented her from doing so, even as Rama fastened it on her. “(Even though) hearing such (loving) remonstrances of those women Sri Rama (son of Dasaratha) persisted in fastening the bark (over her silken garment) as aforesaid as desired by Sita, whose conduct came into line with his own. Stopping Sita when the bark was taken by her (from the hands of Kaikeyi), Sage Vasistha, the king’s preceptor for his part, spoke to Kaikeyi with tears (in his eyes).” (Valmiki Ramayana, Ayodhya Kanda, Canto XXXVII, Sloka 20 and 21)

We have described the agony of Vasistha and the suggestions he put forth concerning Sita earlier. (See: [http://www.heritagewiki.org/index.php?title=Sita_-_Part_4#Steadfast_she_remains Steadfast she remains]) A considerable portion of his speech centres around Rama and would be taken up when we study Rama. At the end of his speech, he says that though Rama might choose to wear the hermit’s weeds, Sita should not be asked to do so. He chides Kaikeyi for having handed over the tree bark to Sita, in the first instance. He tells Kaikeyi at the end, “Therefore, laying aside the bark of trees, give your daughter-in-law excellent jewels, O queen! The bark of trees is not meant for her.” Saying so, Vasistha forbade her wearing it.” (Ibid, Sloka 34)

Vasistha insisted that Rama should be followed by a retinue of attendants and “let Sita, who deserves to be decorated daily, dwell in the forest with Rama (a scion of Raghu) richly adorned.” (Ibid, Sloka 35) Sita maintained her stance and did not move an inch away from it, says the poet. Rama refused to take the army with him even when Dasaratha endearingly suggested him to do so.

Dasaratha was also heartbroken at the sight and he chides Kaikeyi bitterly. “Sita (surely) does not deserve to depart in a robe made of Kusa grass, O Kaikeyi! My teacher truly says that delicate (of body) young and ever used to amenities of life as she is, she is not fit for residence in a forest. Has this innocent daughter of Janaka (a jewel among kings) really done any injury to anyone whomsoever that, having received a robe of bark she stands dumbfounded like an ordinary hermitess in the midst of men? Let Sita (the daughter of Janaka) shed her robes of bark. No such pledge (that she would accompany her husband in robes of bark) was given by me in the past. Let the princess (therefore) proceed at pleasure to the forest fully equipped (with clothes and ornaments) and provided with all valuable possessions.” (Ibid, Canto XXXVIII, Sloka 3 – 6)

Rama did not accept valuables for his use. He and Lakshmana took the weapons, and the pieces of armour and spade and the basket. We will go into that when we study Rama. But he did not say ‘no’ to Dasaratha’s desire to let Sita remain in her ornaments and silken cloths. The ‘hinder part of the chariot’ that took them to their sojourn in the jungle was ‘carefully loaded and arranged with a supply of silk and ornaments to last fourteen years,’ says the Poet.

In addition to all this, Anasuya, the wife of sage Atri had bestowed her with excellent ornaments, at the commencement of their exile.

She was not precluded from wearing ornaments and silk. She wore them as desired by her father-in-law, and more especially so because her husband was not against it.

= Greater strength and greater courage =
<blockquote>Life has peculiar twists and turns and it is not unusual that somebody who is so good is suddenly faced with an extraordinary situation and is brought under enormous pressure. In the unending battle between the good and the bad, the balance comes down in favour of that which is not right, that which is not proper and that which is wicked and evil. It seems to happen so very often. The bad and the wicked seem to enjoy an easy life and it is not so for those who stick to their stand of principle. The one who stands on the side of rectitude is the one who takes all the pressures, tests, trials and tribulations. It happens to all of us, is it not? </blockquote>
‘dhEvar anayar kayavar,’ says Valluvar with a wry and sarcastic smile. ‘The wicked are like celestials.’ Why? ‘avarumthaam mEvana seydhu ozhugalaal.’ They do anything that pleases them. There is no law to stop both. They are a law unto themselves. None is as powerful as they are, to restrain them from what they intend to do. They can go about doing whatever pleases their mind.

Yes. Both are powerful. Both have the means and the wherewithal to pursue their ways. Power is not something that is unattainable. It is there for anyone. It is available and accessible to the enterprising. In most cases, it is the wicked and the greedy that turn out to be more enterprising and it is they who capture the portals of authority and wield it to their advantage, aggrandisement and for achieving their personal ends.

It is easy for them to do so, just because the thing known as conscience is absent in them. There is no need for them to weigh and understand what is right and what is not. There is nothing that demands them to stick to what is right and eschew the other. There is none to stop them because such people occupy the supreme seats of power or are supported by those who occupy such seats.

On the other hand, it takes a lot of effort, courage and strength of soul to tread the path of rectitude. When someone decides to yield to temptation, life appears to be rather easy because there is no need to go into each and every question, weigh it and think of the consequences – both personal and social – and decide. Just take up that which appears to be comfortable, pleasurable and does not demand the tiresome process of observing self-restraint. Take the plunge and just be there as far as it lasts.

‘It is always the good that suffer,’ people say. The fact is that the good appear to suffer because it takes greater strength to fight temptation rather than yielding to it. ‘aim pulankaLai vendraan than vIamE vIram,’ says an old poem. The person who has taken charge of his own senses, his own person, is a greater warrior. Killing people in their thousands is an easy job; gaining control over millions is easier. The fight to remain on the path of rectitude takes greater courage and greater strength.

And now starts the war between the good and the bad and the right and the wrong. One has to know the situation in which Janaki was placed and how she braved every single one of the pressures, temptations and threats to remain firm and unyielding, waging a lone battle, with none to support her. Think of it. This was the strength that Rama needed to wage his greater battle against the evil. All his skills with the bow and his battle against the evil depended on this princess, a heart of iron enshrined in a tender frame. What could he have done without her strong will? Rama is Rama because Sita had the temerity to face it all, emerge victorious in her firm stand and remained unyielding throughout, until the very last moment.

= A challenge to her will =
<blockquote>Ravana believed in two things to convert anyone to his side. Tempt with comfort and at the same time threaten with consequences. </blockquote>
Valmiki speaks elaborately of the developments in Lanka, after Ravana takes Janaki there whereas Kamban just devotes one verse and returns quickly to the plight of Rama. He covers the developments that Valmiki describes later in Sundara Kanda and other places, with his own masterly strokes. ‘vanjiyai arakkanum vallai kondu pOi,’ he says. ‘The demon took her quickly (to Lanka).’ ‘sen chevE thiru uruth thINda anjuvaan,’ But was afraid of touching her person. ‘nanju iyal arakkiyar naduvaN’ There, surrounded by venomous ogresses, ‘aayidai cinjuba vanathidai sirai vaiththaan arO’ he imprisoned her in a grove of Asoka trees.

We are not going to see her, from this point in Kamba Ramayana, until we reach the Sundara Kanda where Kamban prepares the scene for the arrival of Hanuman to spot her, looking at her feature by feature and comparing her with the description that Rama had informed him of and convincing himself that he has spotted the right woman and the arrival of Ravana on the other side at the same time.

Valmiki devotes two more cantos on what happened on that first day in Lanka. Ravana summons eight powerful ogres on reaching Lanka and orders them to leave for Janasthana to remain invisible and watch Rama and Lakshmana, so that he is posted of developments. “Information bearing on Rama as to what he is doing should be correctly made available to me by you while staying in Janasthana. Journey should be undertaken by all the rangers of the night with vigilance and an endeavour should always be made for the destruction of Rama.” (Valmiki Ramayana, Aranya Kanda, Canto LIV, Sloka 26 and 27)

On completing that first job, he returns to Janaki, whom he had handed over to demonesses with clear instructions to keep her isolated and away from anyone and everyone. “Take care that no unauthorised man or woman looks on Sita. Pearls, gems and gold, articles of wearing apparel and ornaments – whatever she desires should be supplied to her that moment in deference to my wishes according to her choice. Nay, (I presume) life not dear to her who utters any harsh word to her through ignorance or consciously.” (Ibid, Sloka 14 – 17)

‘Give her whatever she wants. Know that it is my desire that is being fulfilled, when you fulfil her desire and please her. Do not be harsh to her.’ This is the initial stance of Ravana. This would vary soon. ‘Do not be harsh to her. If I come to know that she is treated with disrespect or is spoken harshly to, I will not hesitate to kill you that very moment. Remember. Whoever does so does not care for her life. You are supposed to take care that none enters the grove and meets her without my knowledge.’

The instructions are clear and elaborate indeed. Ravana is now under the impression that she could be brought to terms by endearing terms and by enticing her with the luxuries of Lanka. That is why he is now returning to her, to show her around the palace and also to tell her how hard and impossible for anyone to reach Lanka, let alone the gynaecium of Ravana and the prison of Asoka grove in which she is placed.

Ravana believed in two things to convert anyone to his side. Tempt with comfort and at the same time threaten with consequences. The aim is to break the stubborn will. Just break that will and everything becomes easy.

= Have a choice, do you? =
<blockquote>The first thing is to make it clear to her that he was the lord of the most enviable of all palaces and how he ruled over the universe. Wealth tempts and corrupts… </blockquote>
Having dispatched the eight ogres to Janasthana to espy the activities of Rama and Lakshmana, Ravana returned to Janaki. She was weighed down by the burden of sorrow that resided in her heart and tears were flowing in unending stream from her large eyes. She was overtaken by grief, fear and the fear of the unknown, as any ordinary soul would be. We have seen the Poet bringing out this shade of the very ordinary and the extraordinary time and again in her personality, several times now. She was surrounded by the demonesses of weird shapes and unimaginable appearance, like a deer surrounded by hounds.

Drunk with the joy of having accomplished his purpose – or so he thought – Ravana had already developed the impression that he had won her over. ‘aatmaanam buddhi vaiklavyaat kRita kRityam amanyata.’ Due to the perversity of his intellect, he brimmed with joy of having accomplished the greatest of feats. Success appeared to be so close. A few more steps and he would reach his goal, he thought.

The first thing is to make it clear to her that he was the lord of the most enviable of all palaces and how he ruled over the universe. Wealth tempts and corrupts and power tempts and corrupts too. Attack her with the combination of what kind of wealth and power he enjoyed. And then, give everything to her. Let her know that she would be the queen, who would rule over this Lord of All, demons, celestials and demigods, all alike. That should work.

He took her around the palace. ‘sa balaat darshayaamaasa gRiham deva gRiha upamam.’ He took her by force around that stately mansion that resembled the abode of Gods, though she was not willing. A mansion of pillars made of diamond studded ivory and stairways of gold, with air holes made of silver and ivory, trellis of gold to support the creepers overburdened by flowers, flocks of birds enriching the atmosphere and the thousands of women who moved about everywhere. But ‘sa balaat darshayaamaasa.’ She was shown around by force. Ravana believed that that would bring about the required change.

He makes the next move. ‘Everything belongs to you. Do not think that I am offering you just the wealth. I am handing over all the power I hold over the universe to you. “The entire administration of this state of mine as well as my life, O large-eyed lady, stands consecrated to you. You are more valuable to me (even) than my life. Be my wife, O beloved Sita, and (as such) the queen of all the (numerous) excellent women who are my wives.” (Valmiki Ramayana, Aranya Kanda, Canto LV, Sloka 16 and 17)

‘You still seem to be under the impression that Rama would come here, fight with me and take you back from me. It is not possible for anyone to reach the well-guarded city of Lanka, let alone fight with me, establish victory over me and take you away from me. That very option of thinking of Rama is effectively closed for you now. You are now in a place that cannot even be dreamed of reaching, even by the gods.’ “This (city of) Lanka surrounded by the ocean, covers an area of eight hundred miles. It cannot be taken by storm even by gods and demons (taken together) including Indra (the ruler of gods). I do not perceive in (all) the (three) worlds anyone among the gods or Yakshas or the Gandharvas or the seers of Vedic Mantras, who may prove my equal in prowess. What will you do with the human Rama of scant energy, who has been deprived of his sovereignty, is a pauper given to austerities and travels on foot? Accept me alone, O Sita; I am a consort worthy of you. ‘yauvanam hi adhruvam bhiiru’ Youth is but fleeting, O timid lady. ‘ramasva iha mayaa saha’ Enjoy life with me here in Lanka. (Ibid, Sloka 19 to 22)

Youth does not last. Enjoy the pleasures of life before it wanes. Imagine the pain these words would have caused, in an isolated country, with none to stand by her side.

= She is mine =
<blockquote>As far as that moment and ten more tiresome months to come, the words of Ravana could not be considered as mere threats. He is speaking the truth as far as the impregnability of Lanka is concerned. Nobody in the past has penetrated its defences. Who could even dare to think of such an act! Apart from the natural protection of the sea on all sides, the fort and fortress of the country were rather strong, built with copper inlay. The number of ogres of terrible deeds is formidable enough. ‘dasha raakSasa koTyaH ca dvaavimshatiH atha aparaaH.’ There are ten crores of ogres of terrible deeds and another twenty-two crores, leaving out the aged, infirm and the invalid. </blockquote>
‘sahasram ekam ekasya mama kaarya puraHsaram’ There are a thousand of them just to take care of my personal needs. They wait on me for orders and for errands. The most invincible lord of the universe; the most fiercely guarded personality; the most impregnable defence system and the most inaccessible island. ‘na shakyo vaayuH aakaashe paashaiH baddham mahaajavaH.’ It is not possible to bind the storm in the sky with ropes. Nor is it possible to hold and seize the flames of a blazing fire.

You have seen for yourself the luxuries that abound this palace and its defences. Think once again of that Rama. What is he? ‘raajya bhraSTena diinena taapasena padaatinaa.’ He has been overthrown from his kingdom. He is an ostracised king. He is a weakling. He pursues the ways of the hermits. He is a mere pedestrian. He walks about; he is a wanderer of the forest. He can’t even cross the jungles and the hills and how do you think that he can cross the ocean that separates this island from the mainland? What is the means by which he would come to know that you are here? Even if he comes to know of your whereabouts, and crosses the ocean, how can he overpower the great Ravana, the ruler of the Universe! You have seen for yourself and you know that I am not making tall claims!

Are you still thinking of that padaati? That mere pedestrian? See what I have, and want to share with you. ‘puSpakam naama sushroNi bhraatuH vaishravaNasya me.’ I have the best of the modes of transport. I have the aerial car that once belonged to my half-brother Kubera and which I have taken from him by force. “Spacious and delightful, the said aerial car is swift as thought. Divert yourself with me in that car so long as it gratifies you, O Sita! (Valmiki Ramayana, Aranya Kanda, Canto LV, Sloka 31 – 31) Marry me! Rule over this kingdom, let me be your slave forever, and let all my men, all my wives and all that I command wait on you for your commands! Let us go around the universe in the excellent aircraft that shines like the sun.

Ravana then makes the most ironical statement. ‘abhiSeka udaka klinnaa tuSTaa ca ramayasva maam.’ Go! Have a wash and forget all the past. Rest a while and take delight with me. ‘duSkRitam yat puraa karma vana vaasena tad gatam.’ You are absolved of all the effects of your misdeeds of the past – the past sins of yours – by the sufferings that you underwent during your stay in the jungle with that Rama! A new life dawns on you now. We are not able to resist the wry smile that comes to us automatically. The greatest of all sinners telling the very embodiment of virtues that ‘all her sins are absolved’!

Janaki could not listen to these words. ‘evam vadati tasmin saa vastra antena vara anganaa.’ Thus spoken to, she covered her moonlike face with her saree, tears flowing through the piece of cloth, between her fingers. Ravana demonstrates that he has gone incapable of observing, thinking or deducing the right thing. He thought that she covered her face because she was shy.

‘I know, I know what you are thinking about!’ he trumpeted. ‘Enough! Enough of this embarrassment! You don’t have to worry about the course of Dharma on this. What I propose to you has the sanction of the Scripture! You can walk out of that marriage and marry me instead! It is absolutely right!’ So saying, he thought to himself, ‘mama iyam iti manyate.’ She has become mine.

= Cunning ways and clever interpretations =
<blockquote>The entire episode would be held in another perspective if this situation were accepted. That would explain us the anxiety of Sri Rama… </blockquote>
Ravana acts as if he has read into the mind of Sita. ‘I know what troubles your mind. You are unable to decide in my favour because you seem to feel that you are a woman who is given already in marriage. You need not hesitate on that score. “Have done with bashfulness occasioned by transgression of the prescribed course of conduct (in the shape of leaving one’s husband and accepting another.” (Valmiki Ramayana, Aranya Kanda, Canto LV, Sloka 34)

This 34th Sloka is interpreted differently by different stalwarts. alam vriiDena vaidehi dharma lopa kR^itena te | aarSo ayam devi niSyando yaH tvaam abhigamiSyati || Govindaraja, the most celebrated commentator of Valmiki Ramayana says that a woman who remarries is called punarbhuH and there are three types of punarbhuH. Govindaraja then speaks of svairiNi, a woman who does not care for customs and establishments and seek alliances as they please. It is strange that we do not have adequate information and enough material on this custom, so as to understand what Govindaraja means, clearly. From what he interprets there appears to have been a custom among the women of our country to break away from the institution of marriage at will. But as I said, we do not have enough literary evidence on this to go into this fully.

If such a custom was in existence, it would then mean that Ravana offered her an honourable married life. Right Hon’ble Srinivasa Sastriyar observes: “He makes a proposal direct to her. We must remember that in those days there was no rule against polygamy (sic)*. What he offered to Sita was, according to the notions of the time, fair and honourable marriage. Sita’s rejection was unreserved.” (*What Sastriyar means is polyandry, obviously. Plainly, it is a slip of the tongue, undoubtedly. It is quite interesting to see that a person who corrected Churchill’s English slipped, adding to the body of evidence that not a single soul is incapable of making a mistake!)

The entire episode would be held in another perspective if this situation were accepted. That would explain us the anxiety of Sri Rama, the way his mind is pulled in opposite directions and why he makes anxious enquiries about her strong will and needs a confirmation from Hanuman on that which he is convinced already – about her purity – and a whole lot of other incidents. However, we need more evidence on this, even if stalwarts feel that way.

But, even if that is accepted, the proposal of Ravana cannot by any means be considered fair – though one may concede that it was honourable – in the light of the fact that it was against her will. He was trying to force his desire on her and demanding a decision in his favour, putting her under pressure, isolating her and resorting to arm twisting in more ways than one.

Ravana then goes on to say that it was absolutely right from the point of view of the religious canons, in the very same 34th Sloka quoted above. “The tie of love which is going to be established with you (by me) O queen, is permitted by the seers of Vedic Mantras (who allow marriage by force, giving it the name of Rakshasa Vivaha.” (Ibid, Sloka 34)

That obviously is a barefaced lie, a cunning interpretation of a canon accepted for its on context and its own reasons. Rakshasa Vivaha was permitted in the case of virgins and not in the case of married women. Above that, she was not for it. As we mentioned above, he was forcing her against her will under tormenting circumstances, including emotional blackmail.

Speaking of emotional blackmail, Valmiki shows for the second time now, his falling at her feet. ‘etau paadau mayaa snigdhau shirobhiH paripiiDitau.’ Let these tender feet of yours be pressed by my heads. ‘daaso aham asmi te.’ I am your obedient servant.

It is not enough to say that Janaki underwent difficulties and withstood pressures of Herculean proportions. That would be a mere cliché. We should see what was the difficulty and what was the pressure that she faced in order understand the stoic that she was.

= Demands of modesty? =
<blockquote>Janaki displays the metal that she is made of now. For ten more months to come she would have to hold the fort alone </blockquote>
Vaidehi, who was grieving until that atrocious moment, solidified quickly. She is in a strange place, surrounded and guarded by total strangers of terrifying forms and faced by the peculiar demon who boasts of his superior might this moment, talks ill of her husband the next moment, pleads with her with regurgitating and revolting proposals in the next moment, threatens her now and shocks her with the most unbearable act of touching her feet. The very purpose and nature of this act of submission, obedience, surrender and seeking refuge is twisted out of proportions by the intentions that propel this demon to do so.

It is said that the stormy petrel flies deeper into the sea – and not away from it – when the storm intensifies, braving the rough weather. Janaki displays the metal that she is made of now. For ten more months to come she would have to hold the fort alone, wage her war against this demon and his coterie, a war of will and moral strength. Moments of fright would of course engulf her. Fear and loneliness would wear her inner strength down constantly. Nevertheless, we would see her emerging beautifully above the overmastering fear and frightening circumstances, giving us a working model for that beautiful adage, ‘when the going gets tough, the tough gets going.’ Courage is not dependent on physical strength. A frail and tender frame may enshroud a mind of steel.

Moments back she covered her face with her upper garment and shed her tears of grief and fright. Ravana misread the situation and thought that she covered her face because she was acting coyly and assured her how ‘proper’ it was for her to step out of wedlock and choose him instead. ‘saa tathaa uktaa tu vaidehii nirbhayaa shoka karshitaa’ (She was) addressed thus. Though worn out by grief, she was devoid of fear. ‘nirbhayaa,’ says the Poet. She was clenched by grief and fear moments back. That fear took leave of her.

‘tR^iNam antarataH kRitvaa raavaNam prati abhaaSata.’ She plucked a blade of grass and threw it between her and Ravana. She looked at the blade of grass and addressed it.

This is a wonderful scene, bringing out the Rajtput chivalry in her. As we have seen earlier, Kamban skipped this portion and returned to Sri Rama to describe is plight. Kamban was so enticed by this scene that he preferred to keep it unaltered in his version too and with this end in view, he shifted this incident to a later scene.

As usual, there are objections and varied interpretations to this simple act of chivalry, from the learned. ‘We just saw her being taken all around the palace. It was the palace that she was in and from where did she find the blade of grass?’ is one question. ‘She must have found it from her saree,’ is one of the far-fetched wild guesses not supported by the text. ‘Why did she not address Ravana directly, why should she have to address the grass instead?’ is another learned question, which gets a quick and unconvincing answer: ‘demands of modesty.’

Let’s go into these questions now.

= Demands of modesty? Part II =
<blockquote>How does one buy this argument! What is that law that ‘prevents a virtuous lady from talking to a male stranger!’ </blockquote>
We saw in our last post that scholars are hard put to find an answer to the question, ‘From where did she find a blade of grass, given the situation that she was in the palace, especially in view of the fact that the order to take her to the Asoka Vana is yet to be issued?’ It is indeed difficult to find an answer to this question.

At the beginning of Canto 55 Valmiki indicates her posture. Ravana walks in to see her surrounded by misshaped ogresses. She resembled a weather-beaten boat about to sink and a deer surrounded by wolves. ‘adhogata mukhiim siitaam taam abhyetya nishaacaraH’ says Valmiki. Ravana approached Sita whose head was bent low; whose eyes were downcast. Obviously, her agony was weighing her down. Going by this description, it is possible to interpret that she was sitting on the floor at that time. The Gorakhpur edition gives this interpretation: “Approaching the aforesaid Sita, who sat with her face bent down (through humiliation and shame) afflicted as she was through grief, the night-stalker, Ravana, the ruler of ogres, for his part, forcibly showed her even though she was unwilling (to see it), his palace resembling an abode of gods.”

She was no doubt taken around the palace. But it is obvious that they would have come back to this original place from where they started, before Ravana ventured to continue his solicitations. Though Valmiki has not given any clues to that effect, it is possible to infer that this drama took place in the fringe of the grove. When Ravana orders her to be taken to the Asoka Vana, Ravana says, ‘ashoka vanikaa madhye maithilii niiyataam iti’ ‘take her to the heart of the grove.’

To put it very simply, she was sitting on the lawn at that time, surrounded by demonesses and faced by Ravana. Unable to bear it any longer, she covered her face and wept, but Ravana mistook it and rolled out one justification after another for her walking out of the wedlock and choosing him instead. She quickly decided to retort, to make her mind very clear. She plucked a blade of grass that was close at hand, threw it between them, and addressed it.

One interpretation of this act says that she did so because, “According to the Hindu etiquette a virtuous lady must not talk to a male stranger, much less to a sinner like Ravana, without a medium. Being forced to violate this rule at this emergency, Sita takes recourse to this expedient.”

How does one buy this argument! What is that law that ‘prevents a virtuous lady from talking to a male stranger!’ There are hundreds of instances in both the Epics and other Puranas where ‘virtuous ladies’ spoke to ‘male strangers’ without a medium. If one goes through the Vana-vasa period of Pandavas, one would come across plenty of occasions when Draupadi received and entertained strangers in the absence of Pandavas and when she was alone. In one such instance, Jayadratha walks in and offers to take her in marriage to his country. (See: [http://www.heritagewiki.org/index.php?title=Maha_Bhaarata_-_Events_:_Part_1#Not_Frailty.2C_Fortitude_thy_name_is_woman.E2.80.A6 Not Frailty, Fortitude thy name is woman]) We see how she resists and even fights back Jayadratha.

Let external evidence remain on one side. She has been arguing with him right from the time of abduction, facing him and hitting him back with advices, repartees, and even plain and blunt insults. She did not require a medium to talk to Ravana until this moment!

= Medium and the message =
<blockquote>I do not hold you anything more than a mere blade of grass. You are as worthless to me as this blade of grass… </blockquote>
There is no need therefore to describe this as an act of modesty. That takes the beauty of poetry and her unremitting chivalry away from the moment. In fact when we say that she did so because modesty demanded her to speak through a medium, we limit the significance of her act to a ‘mere compliance of a (non-existing) law.’ Even if such law exists, it cannot be applied for this moment. She has argued with him, indulged in verbal war with him thus far without the necessity of such a ‘medium’.

Appropriately speaking she is putting him in his place. She is countering his arguments and is about to start her retort. She precedes her words with a simple but beautiful act that is intended to humble him, to stop him from bragging, to make him listen to her and to tell him right at the beginning that he means nothing to her. She is not either impressed with him or afraid of him.

‘Ravana, you say that this island is highly protected and that you rule over the universe. You seem to think that Rama cannot find me out. You imagine that you will continue to breathe when encountered by my husband. You roll out the details of your past glories. You have shown me around your palace with diamond-studded pillars. I care a damn. That means nothing to me. You may think that I am impressed by what you have shown me and what you have told me. I do not really care. I do not hold you anything more than a mere blade of grass. You are as worthless to me as this blade of grass that could be plucked effortlessly by even my hands. Just wait until Rama comes here. You will be blown and thrown on the ground. Your lifeless frame would roll on the ground, as this blade of grass.’

She then rises up to the demands of the situation, though shoka karshitaa she was, despite the fact that she was emaciated, overwhelmed and dulled by sorrow. Though she was afraid and felt helpless, she does not feel insecure. She has the moral strength to collect herself back and hit him back. ‘I have seen your bravery, Ravana,’ she taunts. ‘You devised clever ways to send Rama and Lakshmana away from the hermitage before you even stepped in. If you claim that you have won the universe, what made you resort to this way of stealth? Why did you not face them and fight with them?’ “Had I been forcibly laid violent hands upon by you before his eyes, you would have surely lain on the ground, killed in battle (by him) as Khara in Janasthana.” (Valmiki Ramayana, Aranya Kanda, Canto LVI, Sloka 5)

After so endearingly and lovingly recalling the prowess of her husband and Lakshmana, she says, “Actually depending on his (own) prowess and accompanied by my brother-in-law, the aforesaid husband of mine, possessed as he is of extraordinary splendour, lives fearlessly in the desolate Dandaka forest indeed.” (Sloka 14) He may be living in the forest. But he lives fearlessly supported only by his own self and Lakshmana. You are surrounded by such a large army and yet you did not have the temerity to face him.

‘idam shariiram niHsanjnam bandha vaa ghaatayasva vaa’ You may chain this body, devoid of all feelings, trample upon it. “Put this body, which is insentient (by itself), in chains or cause it to be put to death as you will. This body is not to be preserved by me, not even life, O ogre!” (Ibid, Sloka 21)

You may even put me to death. I don’t care for this body any more or even afraid of giving up my life. I am the wife of the descendant of Raghu, the son of Dasaratha, the valiant and invincible Rama. I will not move an inch away from that position.

= Blade of Steel and Blade of Grass =
<blockquote>On hearing her words, his hair stood on end. This did not happen to him even during the battle with Yama! </blockquote>
Ravana was not prepared for this situation. He had not met someone like this in his experience. He has seen minds made of steel in the past. But even steel bends under pressure. This one seems to be made of stone. This is so very gladly prepared to break – and not bend – under pressure. Look at the choice of words with which she says that. ‘idam shariiram niHsanjnam bandha vaa ghaatayasva vaa.’ ‘You may chain this body or trample on it.’ This body. If you torture, if you torment, do not think that you are doing it to me. It would only be my body that would suffer, and not me. And if you think of putting this body to death, you may do so. ‘na idam shariiram rakSyam me jiivitam vaa api raakSasa’ I myself would not preserve it in such circumstances. I do not care if I have to shed my life.

This was an unexpected move for him. He knew how to beat the iron when it is hot. But this woman remains as solid as a rock. ‘I would rather allow this body to shatter into pieces than to bend under your pressure,’ is how she hits him back, that too with a blade of grass! Ravana has wielded every kind of weapon, including the sword that he received from Lord Maheswara.

Nothing seemed to be more potent than this thin blade of grass! The sword of Shankara gave him the power to kill. But this blade of grass, which she does not even hold, does something more than that! No steel was as powerful as this one. This deters him from action! This does not make his body bleed, of course. But it does make his heart bleed. This does not kill him of course. But it does kill his pride; his ego; his impression that he could have his way with anyone at any time, with the right tactics, right move and the right pressure.

The great strategist that Ravana was, he quickly saw another way. He knew that rock couldn’t be bent. But he did know that it could be worn down. Great rocks could be worn with a piece of chisel over a period of time, and could be sculpted upon. But that takes time. It could not be done immediately. Let me try that way, he must have thought. He did not realise this rock, instead of getting shaped as he pleased, would slide on him and crush him to death.

His hair stood on end, says the Poet, by the way she challenged him. ‘siitaayaa vacanam shrutvaa paruSam roma harSaNam.’ On hearing her words, his hair stood on end. This did not happen to him even during the battle with Yama! He decided to try wearing her rock-like will down and came out with this threat. “Hear my warning, O Princess of Mithila! I allow you (an interval of) twelve months, O comely and youthful lady! If you do not yield to me within this period, O lady with love by smiles, my cooks will cut you into small pieces for my breakfast.” (Valmiki Ramayana, Aranya Kanda, Canto LVI, Sloka 25)

But that was not enough. She should be tamed. He who asked those ogresses of terrible forms not to utter a harsh word to her, earlier when she was brought in (“Life is not dear to her who utters any harsh word to her through ignorance or consciously.” Ibid, Canto 54, Sloka 16-17) now wants her to be threatened with words and deeds.

“Let the princess of Mithila be taken to the heart of the Asoka grove. Let her remain surrounded by you and guarded in a clandestine way. Win over all of you this princess of Mithila there by recourse to fearful threats and again with conciliatory words as one would tame a she-elephant.” (Ibid, Canto LVI, Sloka 31)

Be tactical. Threaten her this moment and be conciliatory the next. Here is a she-elephant that needs to be cowed down.

 Hari Krishnan 

 

[[Category:Sita]]

Lakshmana - Part 9

2010-03-05T03:01:06Z

Hariki:

= Goodbye to your Dharma =

Rama is crestfallen at this point of time, when quick decisions were to be taken. Naturally so. It was a shock of unexpected and colossal proportion. Retrieving Sita meant not only retrieval of his wife. It was retrieval and reestablishment of his personal honour and family pride. He is shocked beyond words and action now. ' சித்திரத் தன்மை உற்ற சேவகன், உணர்வு தீர்ந்தான் ' Rama turned into nothing more than a painting (so motionless was he) and went blank. ' மித்திரர் வதனம் நோக்கான் ' He would not look at the faces of his friends. ' இளையவன் வினவப் பேசான்'  He would not answer the anxious enquiries of his brother. He was overcome by a grief that would make even the unrealising minds of the mentally deranged, inactive. As we know, this is the only situation that Lakshmana cannot bear and makes him volatile. It is the interest of Sri Rama at stake and he is dulled beyond action now. As we have already seen, for Lakshmana, Dharma is in the form of Rama and Rama alone. (See: [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_1#Nothing_is_greater_than_Rama Nothing is greater than Rama]) He doesn't care for Dharma of any other kind. If at all he is firmly set in the path of rectitude, it is because his brother is so. And if his brother is affected by - what he perceives as - practising that Dharma, he is unable to contain himself. He bursts forth with his serpent energy taking complete hold of him now. Here are a few pieces from his long peroration. How can I bear this? Who did that Indrajit kill? 'thaiyalai.' A woman. 'thuNai ilaaLai.' One who had none to protect her. 'thavaththiyai.' She is no ordinary woman either. She had set her mind in penance of moral strength. ' தருமக் கற்பின் தெய்வதம் தன்னை, ' The very goddess of purity. ' மற்று உன் தேவியை ' Above all this she is your consort. 'திருவை' One who is the very embodiment of Mahalakshmi. 'தீண்டி  i' If that fellow could touch her, ' கொன்றான் என்றால் ' and killed her also, ' வேதனை உழப்பது இன்னம்,' and if you grieve over it (and turn inactive) what for are you adopting this posture? ' உய்யவோ? ' Is it for the sake of love of this life? ' கருணையாலோ? ' Or is due to the fact that you have mercy for the rakshasa clan? ' தருமத்தோடு உறவும் உண்டோ? ' Is your mind still set in the path of that (despicable) dharma? Is there any point in pursuing it still? Let me go forth and turn this city to ashes in a moment and put to fire the very directions in which the demon went. If we do not do this, and if we continue to be immersed in this kind of grief, with our hands holding our heads in utter and pathetic helplessness, 'sirumayaith thOndrum' it will be looked at as cowardice. Enough! Enough of this my brother! 'angum iv aramE nOkki,' We observed this very same Dharma, there in Ayodhya also. 'arasu izhandhu,' And what did we get in return? We lost our kingdom. 'adavi eydhi' Took to the life in the forests. 'mangayai arakkan patra,' (Even when) the lady of our house was carried off by Ravana, 'varambu azhiyaadhu vazhndhOm,' we observed restraint in the name of Dharma. 'ingum ith thunbam eydhi,' And even after going through this kind of a suffering here 'iruththumEl,' and continue to observe the same kind of restraint in the name of your Dharma, 'eLimai nOkki,' we will be taken for weaklings 'van thaLayil pUtti,' and will be shackled 'aat seyap pugalvar andrE' and they will very easily enslave us. This is no time for your Dharma brother! Lakshmana is concerned with the welfare of Rama and Rama alone. All other things are secondary. In fact they cannot be called secondary. As far as he is concerned, they do not exist at all!

= Stand by your Dharma =

Any good decision needs a good and reliable input. It is not possible to decide without the support of that vital piece of information that is dependable. It was Vibishana - a chip off the old block - who read through the complexities. 'Killing of Sita is an impossibility,' he contended. Even if you accept the surmise that Indrajit could have - out of the hatred he could have developed for her because of the calamity that has visited Lanka on her account - killed Sita, Ravana could not be convinced that easily and would not permit that to happen. His desire for Sita is so much that he would not even think of such a misadventure. This thought impelled Vibishana to suspect the entire drama staged before Hanuman. 'If this was a drama, then the proclamation of Indrajit to reach Ayodhya to raze it down must also be utter falsehood. This fellow has something else in mind,' thought he and told Rama, 'paththini thannaith thINdip paadhagan paduththa pOdhu,' If at all Indrajit could have touched Janaki and killed her 'muth thiraththu ulagum saambaraai mudiyum andrE,' it would have resulted in a great calamity. All the three worlds would have turned to ashes by now. 'athiram aanadhEnum,' Granted that it has happened. 'ayOdhdhi mEl pOna vaarththai, chiththiram.' It is nothing but a 'mere story' that Indrajit has gone to Ayodhya. Let me go and find out what has really happened. Tarry ye all here in the meantime. Vibishana, who was also endowed with the 'rakshasa-Maya' assumed the form of a bee and flew over to the Asoka Vana and saw that Janaki was safe, with his own eyes. He gathered further intelligence and flew back to Rama. After giving Rama the vital potion - the information that Sita was safe - he gave out the most vital piece of information that would have otherwise gone unnoticed by anyone. 'vEzhvikku vENdarpaala kalappayum viragum neyyum,' All that was needed for a sacrifice like plough, firewood and clarified butter (were being taken in the direction of Nikumbhila) 'vaazhvikkum thaazhvil ennum vaanavar marukkam kaNdaan.' He also saw the celestials in a dazed state of mind at the thought of the prolonged state of slavery (that may result if Indrajit is able to complete the sacrifices). That was sufficient for Vibishana. He read into the events. He clearly understood what was happening and what Indrajit has planned. That news and the information about what awaited Indrajit if the sacrificial fire was intercepted was the most vital piece of information that Rama needed to decide the further course of action. But even now he was very specific. He sent Lakshmana on the campaign to destroy the ogre, aided by Vibishana. 'Use the Brahmastra only if Indrajit uses it,' he told Lakshmana, 'but see to it that your use of it is restricted only to the extent of stopping the missile of Indrajit. It should not be used for destruction. Use it only for defence. And the defence should not take the form of an offence.' 'vem padai thodukkum aayin,' if he uses the Brahmastra, 'vilakkum adhu andri,' use yours only to stop its evil effects 'vIra, ambu nee thurappaai allai,' and I do not want to you to use it for purposes of offence, even when Indrajit uses it against you. And now starts the game, with Lakshmana's hands tied, of course, not to his back, but tied nonetheless. The third and decisive battle with Indrajit commences now, with a condition that requires Lakshmana to stand by the side of Dharma, which he moments ago was ready to throw to the winds!

= Destruction of Nikumbhila =

Rama is very specific about the use of divine weapons. 'Indrajit might resort to the use of these weapons - Narayana-astra, Pasupatha-astra or the Brahmastra. Let it be very specifically understood that you are to restrain yourself in their use. 'vallana, maya vinjai vaguththana aRindhu,' Understand what all are he is capable of and what he proposes to do - either in a straight combat or illusory warfare - 'maaLa kalludhi' and you diffuse them. He may resort to unfair methods. 'dharumam ennum kaN,' But you stand by your Dharma. 'pal perum pOrum seydhu varundhalai.' Do not waste your time and energy in prolonged techniques. 'atram paarthuk kolludhi.' Wait for the opportune moment when Indrajit wears out and kill him that very moment. Do not resort to the use of warheads that carry the destruction of the world, just because the opponent does not have the self-discipline to control himself and takes that option in his hand. Your use of the same weapons should be just to limit the evil effects of the weapons that the enemy uses. May be the stipulation of Rama carries a message for the nations that are at loggerheads with the nuclear option open and may be He emphasises what is to be done in the most trying circumstances. Guided by Vibishana, the army of Lakshmana marched on to Nikumbhila, with Hanuman as the leading edge. Rows and rows of the rakshasa army stood guard around the banyan tree - Nikumbhila - under which Indrajit was offering the sacrificial fire. The condition that he was not to get up from the sacrifice until its completion was hanging over like a sword over the head of Indrajit. He heard the roars of the Vanara host, their war call and the thundering sounds of the kettle drums, conches and other such instruments rending the air, the air that was so still and noiseless, the air that carried mantra gosha alone, moments ago. The massive Rakshasa army was reduced to nothing in a trice by the quick flying arrows of Lakshmana supported by the rocks and blows of the Vanara host, with Hanuman at the lead. Indrajit was disappointed. 'maanamum paazh pada,' his personal pride stood effaced. 'vaguththa vELviyin mOnamum paazh pada,' the vow of silence that he undertook for the sake of the sacrifices stood nullified. 'mudiuvu ila muraN sEnayum paazh pada,' the endless army turned obliterated. 'sirandha mandiraththu Enayum paazh pada,' and the mantra gosha of the sacrifices went waste. Hanuman appeared before him and challenged him to come out and face Lakshmana. 'When did you come back from Ayodhya,' he chuckled. 'Did you meet Bharata? How do you remain alive, even after meeting Bharata and engaging him in a war?' he teased. Indrajit read his fate even now. But his warrior spirit would not let him get back. Though one can find fault with him for a hundred things, not even the most unsparing critic can pick out a fault as far as this aspect of Indrajit is concerned. Though one may question the modes adopted by him, one cannot ever be in doubt as far as his 'spirit of the soldier' is concerned. 'Show me where Lakshmana is!' he roared to Hanuman. 'The lion would fight the elephant and not the monkey. Show me Lakshmana, who can fight with me at least for a short time - 'siridhu pOr aatra vallaan'. However valiant those words were, it was Indrajit who could last only for a short time before the blitzkrieg issuing forth from the bow of Lakshmana. This was the bow of Narayana that sage Agasthya handed over to Sri Rama at the commencement of their exile. Sri Rama had given this bow to Lakshmana at the commencement of this third battle with Indrajit, with his blessings. His army destroyed, his shield broken, his torso drilled by thousands of arrows, Indrajit stood heavily bleeding. Vibishana walked over to Lakshmana and told him. 'piththan manam thaLarndhaan.' I can see this fool losing his heart. 'inip pizhayaan' and will not last long. But Indrajit defied even that candid and brilliant assessment of his paternal uncle. He did last longer than expected.

= Rama is my Dharma =

As the intensity of the battle was gaining and as Lakshmana could not be contained, Indrajit naturally thought of the option open to him. 'He cannot withstand the Brahmastra,' he thought. 'mudhar pOdhu than valaththaal mIttan alan.' I know it. I have used it earlier. When I used it for the first time, he did not counter it. 'thaduththaan alan.' He did not even do anything to stop it. 'mudindhaan ena vittaan.' So this is what I have to do. This is the end of him, so saying Indrajit once again set on firing the Brahmastra. 'If I don't counter it this time,' thought Lakshmana, 'he would take me for granted.' There of course was the condition of Rama, but still Lakshmana could play it according to the rules set down by his brother. He commenced his counter preparation. 'nandru aaguga ulagukku,' was what he chanted by way of initiation of the astra. 'Let all be well with the world.' And the remarkable thing about Lakshmana is the strength of character that he displays in specifying what the astra is supposed to do and also what not it is supposed to do. 'pindraadhavan uyir mEl selavu ozhiga,' is what he lays down as his instruction. 'You are not supposed to harm Indrajit - who stands his ground, who does not retreat - in any manner.' 'ondraaga im mudhalOn padai thanai maaikka.' Just do only one thing. Destroy the Brahmastra that he (Indrajit) is letting loose. Nullify its effect and do nothing more than that. And his weapon did just what it was commanded. This kind of controlling the divine weapon, as we have cited earlier a parallel incident from the Mahabharata, requires mastery of another kind and it is not easy for even great masters to achieve it. The celestials were overjoyed with what Lakshmana did. The fact that Lakshmana put the welfare of the world even before his own life is something remarkable indeed. And compare this with his use of the same weapon earlier in his battle with Atikaya, (See: '[http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_6#The_reason_for_his_rage The reason for his rage]' and [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_6#The_killing_of_Atikaya 'The killing of Atikaya']) where Lakshmana is advised by the Wind God that Atikaya could not be killed excepting by the use of Brahmastra. Lakshmana had no trouble at that time in putting the weapon to use. He did it unhesitatingly. As far as Lakshmana is concerned, he is more a warrior and a strategist than anything else, for he never worries anything other than the interest of Rama in this world. But when it comes to the word of Rama, his law giver, he is extremely careful about not violating it even to the letter. Observe his instruction: 'Do not harm the life of Indrajit.' Lakshmana, even if he has his own opinion in any matter, is not prepared violate the words of Rama even at the risk of death, for Rama is his Dharma.

= Lakshmana the Supreme =
<blockquote>‘Who could he be,’ Indrajit thought with awe. Is he the Lord, the Lord Supreme?’ surprise filled his heart… </blockquote>
Sometimes the description of the divine missiles does sound like the nuclear warheads of the present days. Kamban says this. After firing the Brahmastra to contain the force of a similar missile fired by Indrajit, Lakshmana didn’t stop with that. ‘padai angu adhu padraa vagai’ To stop the effect of his Brahmastra from spreading, ‘idai ondru adhu thadukkum padi sen thee uga erindhaan,’ Lakshmana fired another missile that went spitting fire so as to destroy his astra in the sky. Technicalities! Intercepting the missile in mid air! Look at the phrase ‘padaraa vagai’ Stopping it from spreading. If Brahmastra was a mere arrow, with supposed divine powers of course, this phrase cannot be employed. An arrow simply flies forward and does not burst. It is only when it bursts, one can call that the effect is ‘spreading.’ And also observe that the missile he shot went high in the air, ‘spitting fire.’

This is something that is seen again and again whenever such divine astras are used. And only when they are used. An arrow, when shot from the bow, is not described as spitting fire. May be we are taking these things lightly. May be we are not seeing them in the light in which they are to be seen.

Indrajit did not expect this quite. He was taken aback. But he persisted in his war efforts and aimed the Narayana astra at Lakshmana. ‘You stopped Brahmastra. If only you can stop this, I tell you, there can be not a single individual who can excel you in warfare.’ It is said that the Narayana-astra would not harm the person who bows down to it. The Mahabaratha gives an account of such an incident. The famed Erich Van Daniken in his ‘Return to the Stars’ compares the Narayana astra with the hydrogen bomb, whose gases remain about three feet above the ground and would be harmless if the persons in that area fall facedown on the ground.

Kamban mentions this. The celestials and others bowed down to the Narayana astra for it doesn’t harm the person who pays obeisance to it. But Lakshmana, being the very reincarnation of Vishnu, walked towards the astra that came flying towards him. ‘nEmith thani ari thaan ena ninaindhaan edhir nadandhaan.’ He realised that he is none other than Vishnu and walked towards it. This is the second time that Lakshmana realises the fact that he is the embodiment of Vishnu. (See: [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_5#His_divine_nature_I His divine nature I ]and[http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_5#His_divine_nature_II His divine nature II], for an account of the first time.)

‘mIch chendriladhu.’ The missile did not harm Lakshmana. ‘ayal sendru adhu vilangaa,’ It went away from him and ‘valam kodu mEl pOyththu angu adhu kanal maaNdahu,’ circumambulated him and went to the sky where its fire was spent and died. Indrajit was shocked beyond words. ‘avan annadhu kaNdaan.’ Indrajit saw this happening. He could not believe his eyes. ‘ivan aarO endru ayirththaan.’ ‘Who could he be,’ he thought with awe. ‘ivan annadhu mudahlE udai irayOn ena viyavaa,’ Is he the Lord, the Lord Supreme?’ surprise filled his heart. ‘Let that be so. If he is Vishnu, his own weapon would not harm him. But I have the Pasu-patha-astra with me. I received it after performing severe penance from Lord Shiva himself. What can he do, if I use it against him?’

But Lakshmana once again diffused it with his own Pasupatha-astra, as he did with the Brahmastra. Indrajit was totally confused. He vanished from the battlefield again. The Vanara army now knew very well what would happen if he vanishes this way. But Indrajit did not vanish for the purpose of attacking the army now. He had set an important mission for himself. He was worried about the safety of this father.

= Lakshmana the Supreme II =
<blockquote>'My dear father,’ said Indrajit, please do not think (and say) that I am afraid. If only you can wipe your heart of the desire for Sita, their anger would be pacified…’ </blockquote>
Indrajit had already expressed that Rama and Lakshmana are nothing but the Lord Supreme in human form. ‘sEgu arath theLindhadhu andrE.’ I am convinced of this. I have no doubts. I am very clear and have understood this fact now. (See: [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_8#Is_Vibishana_right.2C_after_all.3F ‘Is Vibishana right, after all?’]) But at that time, that is before setting for the sacrificial fire at Nikumbhila, he didn’t simply care. Though he was concerned, he did not care. His Rakshasa pride, his enormous self-confidence and the fact that Ravana, Kumbakarna – himself not excluding – have already established their victory over celestials by their might and their boons were providing them ample immunity against the Trinity as well.

But now, for the first time, Indrajit thought of reversing his stand. What he saw in battle that day was something new for him. If Narayana-astra could move away from a person and go around him in respectful pradhakshina, if a person could stop the mightiest of weapons, all the three of them that he had, then he must the Supreme one in human form. This realisation, for the first time, troubled him. He was not afraid about his safety. But he was concerned about the welfare of his father and his race as a whole.

He appeared before Ravana, vanishing from the battlefield at Nikumbhila. ‘I can see that your sacrifices could not be completed, by the number of arrows that are embedded on your shoulders. ‘azhivil yaakkai nadunginai pOla saalath thaLarndhanai.’ Your immortal frame seems to be shaking and you are weary. You wear the look of the serpent when Garuda approaches. What happened?’ asked Ravana.

‘He came over me when I was halfway through in my Yaga. Your younger brother has helped them in seeing through the illusions that I had created. A furious war resulted. I used all the three mightiest of weapons in my arsenal. But he stopped all of them.

‘nilam seydhu visumbum seydha nediya maal padai,’ ‘If the missile of He who made the earth and all the skies,’ ‘nindraanai valam seydhu pOyitru endraal,’ ‘would go around him, who did nothing but stand before it,’ ‘matru ini valiyadhu uNdO?’ ‘what else remains for us to depend on, to rely on as the source of our strength?’ His voice picks up an edge now. His anger shows through his tone. ‘kulam seydha paavathaalE kodum pagai thEdik koNdaai.’ You went in pursuit of and brought here the most potent enemy, may be because of the result of the sins of the Rakshasa race!

‘salam seyyin ulagam mUndrum ilakkuvan mudippan thane.’ If at all he is (sufficiently) angered, Lakshmana is capable of wiping all the three worlds clean. If at all I am standing before you now, it is because of the fact that he restrained from sending his Brahmastra against me. ‘vittilan ulagai anji; aadhalaal vendru mINdEn.’ He was afraid that the missile would destroy the world and because of his goodness I am standing before – as if victorious. He saved himself and his army from the best of all weapons. ‘innamum kiLara vallaan.’ He is capable of doing more.

‘My dear father, ‘anjinan endru aruLalai’ please do not think (and say) that I am afraid. ‘aasaidhaan ach seedhai paal vidudhi aayin,’ If only you can wipe your heart of the desire for Sita, ‘anayavar sItram thIrvaar,’ their anger would be pacified. ‘pOdhalum purivaar.’ They would go back, even. ‘seydha thImayum poruppar.’ They would bear with you and forgive you for all the wicked and cruel deeds done to them. ‘un mEl kaadhalaal uraithEn endraan,’ I am telling you all this out of my love, my affection for you, dad!

This is the same young lad, who in the war council, scoffed at Vibishana, chided him for suggesting that Sita should be returned, blamed him of cowardice and of being afraid of ‘puny humans.’ Look at the transformation. This is what happens to almost all the characters in the Ramayana. From wickedness to reformation. From darkness to light. From mortality to immortality.

= At least after my death… =

‘I am going now’ said Indrajit,' Be well. Let realisation dawn on you at least after my death.'

‘You are afraid!’ laughed Ravana. ‘You are afraid of humans.’ ‘pOrkku ini ozhidhi pOlaam.’ ‘So, you are not going to the battlefield again!’ ‘mayanginai manindhan thannai.’ ‘You are confused about this human.’ ‘anjinai.’ ‘And therefore you are afraid. You be here. Let me go now. I will bring victory home.’

Though Ravana speaks in this vein, one can very easily spot the change of tone in his rhetoric now. His pride is still strong. But his perspective is changing a little. For the first time, we see him uttering phrases like ‘even if I have to die.’ He sounds somewhat philosophical too, in his reply to his son. We will go into this more fully in our study of Ravana, later. It would be sufficient for now to know that he was in no mood to relent. He was not prepared to send Sita back.

‘You say that I have gone in pursuit of this most potent of enemies and invited trouble because of the effects of the sins of the race. My dear lad! I am Ravana. When I decided to bring her here, I did not have you or anyone else in mind to lean on for protection. I did not think that you or anyone else would come to my rescue when I am in trouble. ‘ennayE nOkki yaan in nedum pagai thEdik koNdEn.’ If as you say I invited trouble, I was dependent solely on myself and nobody else when I did so. Even if I have to die, I would give up this mortal frame but not Sita. I am Ravana and have twenty powerful shoulders, remember that. ‘pattanen endra pOdhum eLimayin padugilen yaan.’ Even assuming that I would die in the end, I would not give up that easily and would not die that easily!

Ravana knows how to encounter this kind of a situation and turn it to his advantage. Prick the other person’s personal pride and that is that. ‘I am going to war now, my dear son,’ he ends with a sarcastic note. ‘What is there for me to tell you now? Go, go to your palace. Pluck all the arrows from your body. Take rest. Sleep well. Let me go now, fight with them and return victorious!’ We have seen him in several earlier instances speaking in this strain! This was how he pushed Kumbakarna into the battle!

Indrajit was the very best of warriors after all! He could not take this kind of insult! He touched the feet of his father. ‘endhaai! ozhindhu aruL sItram.’ Stop being angry with me, father. ‘sonna urudhiyaip poruththi.’ Please bear with me for advising you of what is right for you to do. ‘yaan pOik kazhindhanen endra pinnar,’ (at least) after my going to the battle today and after my death, ‘nallavaak kaaNdi’ look at things in the right perspective and do them properly.

One can now hear the dejection that sounded in the voice of Kumbakarna. ‘I won’t say that I would come back victorious. It is fate that pushes me by the nape of the neck. I would die at their hands and at least after that turn a good leaf and send Sita back!’ These words of Kumbakarna and the words of Indrajit – quoted above – would have had some effect on others. But it was Ravana to whom they were spoken to! His desire for Sita was so enormous. Not only that. His pride stood between him and the folly of his deed. He was not prepared to retrace his steps and mend his ways, just because he was stronger, valiant, powerful and above of an incorrigible egotist!

= Slaying of Indrajit I =
<blockquote>Nor did Lakshmana. He admired his enemy. He did not hesitate to express his amazement at what he saw… </blockquote>
The battlefield was awaiting the arrival of Indrajit, for the last show of his life. ‘This is your last opportunity to annex victory to your side,’ advised Vibishana to Lakshmana. In the battle that ensued, Lakshmana broke his charioteer, broke his enormous bow and his quiver too. Left without a charioteer, Indrajit took hold of the reins, manoeuvred the chariot with one hand and with the other, he plucked the arrows that flew from the bow of Lakshmana and pierced his enormous chest and threw them back on Lakshmana and Hanuman who was carrying him and also others who stood by their side.

The Poet, who does not differentiate when it comes to praising chivalry, is so very liberal in his praise of Indrajit. ‘vIrar enbaargatku ellaam mun niRkkum vIrar vIran,’ he sings of Indrajit. The first of all warriors who can be classed as the most valiant. Chivalry is not just winning the battle. Chivalry is that quality by which the warrior does not give up even in the face of the stiffest of resistance and does not relent in the toughest of battle conditions. Though the cause for which Indrajit was fighting was not high and was not worthy of such a fight, the deed was so very valiant that the Poet does not hesitate to laud him for that.

Nor did Lakshmana. He admired his enemy. He did not hesitate to express his amazement at what he saw. ‘eydha van pagazhi ellam paRithth ivan en mEl eyyum.’ He is plucking the sharpest of arrows that I sent on him, from his chest and is aiming them back at me! ‘kai thadumaaradhu.’ His hands are not shaking! ‘uLLam uyir inam kalanga.’ And neither his mind nor the core of his vitality go awry in the least! ‘yaakkai moi kaNai kOdi kOdi moikkavum,’ Even though hundreds of millions of arrows are embedded in his body, ‘iLaippu ondru illaan’ he is not showing any sign of weariness. ‘ivanOdu enjum aaN thozhil aatral.’ When he dies today, bravery and manliness would die with him.

This kind of generosity and honesty in sincere praise is seen on all sides in the Ramayana, be it Ravana or Kumbakarna, or Indrajit, or be it Rama, Lakshmana or Hanuman, we see them very generous and sincere in their praise when they witness the display of best of soldierly bearing, even when the enemy does so. Once again, this is the case with the war scenes in Mahabharata also.

Vibishana turned his attention to the immediate work at hand. ‘Careful! He may once again vanish into the skies. He may adopt his illusory techniques once again. And most important. He can be killed only during the day time and not in the night.’ Right at that time, it dawned. The sun rose up. The strength of the rakshasas that increases with nightfall, dwindles to its original level in the day time. Lakshmana broke the chariot of Indrajit who had already ascended into the sky and was behind the clouds. Becoming invisible, Indrajit pelted an unending shower of rocks on the Vanara host and on Lakshmana. And Lakshmana could soon spot Indrajit and he severed his hand that was holding his bow, with an arrow that had its tip in the shape of the crescent moon. Down came that massive hand, holding the enormous bow and when it fell on the earth, says the Poet, it resembled Garuda when he swoops down on the earth holding an enormous serpent in his beak.

The last moments of Indrajit are nearing. It is worth devoting one more instalment on those moments. It is here that the celebrated ‘abhimantrana’ of Lakshmana occurs in Valmiki Ramayana. The invocation of Rama by Lakshmana to kill Indrajit. Not with any divine weapon; but with a simple, plain and sharp piece of steel.

= Slaying of Indrajit II =
<blockquote>If Rama is the Ultimate abode of Dharma, if he is the one whose nature could be seen only with the help of the Holy Books… </blockquote>
Not relenting even after losing his hand, Indrajit picked the trident that he had received from Lord Shiva and came out of his hiding. As his hand had been severed blood was flowing out from the wound and drenching his huge frame of dark complexion. He appeared in the sky like a dark cloud, painted red by the rays of the setting sun. Lakshmana fitted an arrow whose tip resembled the crescent moon, and charging it with a prayer on Rama, he let it loose.

‘maraigaLE thErath thakka vEdhiyar vaNangarpaala iRayavan iraamn ennum nal aRa mUrthi ennin,’ If Rama is the Ultimate abode of Dharma, if he is the one whose nature could be seen only with the help of the Holy Books, and if he is the one whom scholars pay their obeisance, ‘pirai eyitru ivanaik kOri’ kill this Indrajit of curved canine teeth resembling the crescent moon.

The parallel verse in Valmiki is celebrated as ‘abhimantrana.’ ‘dharmaathmaa sathyasandhascha raamO dasarathiryadhi| pourushE chaaprathi dwandha: sharainam jahi raavanim||’ “If Sri Rama, son of Dasaratha has set his mind on virtue and is true to his promise and is unrivalled in prowess, make short work of this son of Ravana.” (Valmiki Ramayana, Yuddha Kanda, Canto XC, Sloka 69)

There is a popular interpretation of this verse of Valmiki. Let’s listen to it from Right Hon’ble Srinivasa Sastri. “I once heard an interpretation of this ‘abhimantrana’ by a learned and popular reciter of the Ramayana at Bangalore which I may mention here though some of you may know it already. Lakshmana invoked Rama first as a ‘dharmaathmaa’ but the arrow did not respond because there might be some doubt as to righteousness of his act in killing Tataka. Then he called him a ‘sathyasandha’ but the dart stayed fixed because Rama did not keep his promise to kill Vali at sight. Lakshmana then called upon Rama as ‘Dasarathi’ still the arrow wouldn’t budge, as after all Rama was born out of a divine ‘payasa.’ Finally he said ‘pourushE chaaprathi dwandha:’ and directly he uttered those words the arrow flew and carried off the head off Indrajit. That was because it was an incontestable fact that in prowess Rama had no equal.”

This is however, one of those interpretations which, as Sastriyar himself remarks, is clever; but not convincing! There can be no doubt of whatever nature on the attributes of Rama as ‘dharmaathmaa’ or ‘sathyasandha’ or ‘Dasarathi!’ That may probably serve as an example of how we desecrate in the name of ‘intelligent interpretation,’ which if not properly handled turns out to be nothing more than a mere ‘show off.’

Whatever it is. Both the Poets vouch to one fact. That Lakshmana invoked the name of his brother, who came to the earth, lived and acted as a human being in all respects and nothing more than that till the very last moment of his mission on earth, and charged his arrow with his name to kill Indrajit.

With that, the head of Indrajit – dark as a cloud with the thick trusses of hair complementing the blackness – adorned with a huge golden diadem, a pair earrings shining in the sunlight of early morning, fell on earth from the sky like a cloud felled by cyclone on earth, with its lightning and thunder bundled up in it. And his body fell on another corner of the field.

Lakshmana picked up the head of Indrajit and walked to his brother.

= The greatness of the two =
<blockquote>It was a very difficult victory that Lakshmana had won. On the other side, the supreme sacrifice of Indrajit in fight for his father to the last cannot be taken lightly… </blockquote>
Thus ends the great part played by Indrajit in the epic. Indrajit in fact was the most powerful, though young, of all warriors that Ravana had to fight for him. He was the most dreaded of all rakshasas. Not without reason Rama is delighted at the victory of Lakshmana. He grabbed his brother to his chest, embraced him tight, smelt his head and told him “A feat which was supremely beneficial has been accomplished by you, whose exploits are difficult to perform for others. I account Ravana killed in combat now that his son has been made short work of. I am victorious today inasmuch as that evil-minded adversary (of ours) has been despatched. Luckily enough, O hero, has the right arm of the merciless Ravana been severed by you. Indeed Indrajit was his sheet-anchor.” (Valmiki Ramayana, Yuddha Kanda, Canto XCI, Sloka 13, 14)

It was a very difficult victory that Lakshmana had won. It was divine will that had preordained this victory, apart from the skill and bravery of Lakshmana. As Sri VVS Aiyar observes, “Lakshmana had now escaped from two disasters. Although he fought with a valour equal to that of his enemy, that latter’s magic powers and unscrupulousness were able to wrest victory out of defeat… … … and it was by miracles that he himself escaped with life. These two miracles, however, showed that the gods were on his side and that he would end by destroying the Rakshasa. But how great fights had again to be waged, through what great fire he had again and again to pass before he was able to bring the head of Indrajit to the ground.”

Lakshmana could have despatched Indrajit earlier. But he had the firm injunction of his brother not to use divine weapons in offence. Actually his self-restraint had led Indrajit to under-estimate his abilities. Only at such a time Lakshmana used the divine weapons, that too, after being permitted by Rama to do so, in defence and destroyed what Indrajit had used against him. The character of Lakshmana touches great heights here. It is simply amazing that he could desist from use of divine weapons, at the cost of his personal honour, and even at the cost of his very life, simply because Rama had instructed him against such use.

If we compare this with what Lakshmana did in the killing of Atikaya – using the Brahmastra at the right time – it clearly establishes one thing. That Lakshmana could have finished off Indrajit in a similar style. But he did not. In fact, he could not. Just because of the fear of having to violate the words of his brother. As we have mentioned earlier, Rama was his Dharma and he had no other Dharma to guide his steps, actions and life.

On the other side, the supreme sacrifice of Indrajit in fight for his father to the last cannot be taken lightly. Once again, Sri VVS Aiyar observes, “Indrajit had done all that he could to bring victory to his father. Young, brave, full of resource, and proud of the great record of his past achievements, he entered upon the war full of hope. He knew, of course, the valour of his enemies. But their courage and strength only gladdened him. For, their greatness would give a lustre to his victory while their feebleness would only have brought a paltry success.”

Indrajit did his best for the sake of his father. Of course, he did not understand whom he was going to face in the battlefield and chided Vibishana when he forewarned. But when once he understood the invincibility of his enemy, he did not hesitate to warn his father. He did not hesitate to retrace his steps when he realised that he – in fact the entire race – was playing with fire. If we keep aside the cause and go strictly by the deed, Indrajit – though dishonest at critical times – rises up in our esteem, especially when he tells his father to mend his ways, ‘at least after my death.’

It is now time to pay some attention to the much spoken about Nikumbhila Yaga.

= Nikumbhila I =
<blockquote>It is very strange that Ravana, who performed penance of the fiercest kind to reach the heights that he scaled, could not bear the sight of his son Indrajit performing penance… </blockquote>
The Asuras that our epics talk about fall under two categories. The first group has its origin in sage Pulastya, a major portion of them, so to say. The Uttara Kanda gives details of the origin of this group and traces their existence back to Madhu and Kaitabha, the earliest of all demons. Ravana comes from the family of Pulastya. We will go into the details when we take up Ravana for our study. The point that is to be observed here is that almost all the Asuras belonging to this category performed severe penance, led a very pure life in the early stages of their lives, pleased the Gods and attained boons. And having attained such boons, power went into their heads almost always and they had to be punished, indeed vanquished, for that was the only way to stop them.

But it cannot be said that all of them were bad. There were good Asuras as well, like Prahlada or Vibishana for instance. So they were a mixed lot. The second category of demons was no demons at all. They were all celestials and other such beings, highly evolved, but through their aberrations acted haughtily and passed through such a phase in their lives by one curse or the other, till they were released from the curse. There was no question of their performing penance or attaining power. They led a life of unthinking sacrilege till they served the cursed period and were released finally. Kabandha, Viradha and their likes fall under this category.

It is very strange that Ravana, who performed penance of the fiercest kind to reach the heights that he scaled, could not bear the sight of his son Indrajit performing penance – after of course, the initial efforts of Indrajit – and stopped him in the middle of his most important of all Yaga, the Nikumbhila Yaga.

Ravana at that time was away in his mission of testing his new found power, was extensively marching on all directions and establishing victories, killing incessantly and molesting any woman on whom he set his eyes. It was at this time that he had killed the husband of his sister Surpanakha, while he was engaged in a war with Kalakeyas. ‘I was intoxicated with my victories and did not notice my son-in-law,’ admits Ravana later.

When Ravana was away, wreaking terror all around, Indrajit was performing penance. There are seven such Yagas that are said to endow the performer with unlimited power. Agnistoma, Aswamedha, Bahusuvarnaka, Rajasuya, Gomedha and also the Yaga that was intended to propitiate Lord Vishnu. Indrajit, as we have already seen, (See: [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_8#His_exploits_and_boons His exploits and boons]) had received, right at the beginning of the sixth Yaga from Lord Mahadeva, a ‘lasting heavenly car’ that moved according to his will, on the earth and up in the air, bows and arrows and other divine weapons and also was blessed with the ‘Tamasi Maya’ which he employed over and over again in the battle with Lakshmana.

Indrajit was not satisfied with having performed six of the most important of all Yagas. He wanted to complete the seventh and the most difficult of them all, the Nikumbhila Yaga. The benefits that would accrue to him on completion of the Yaga were stupendous – invincibility by means of Brahmasiras and a chariot from Agni.

All the six Yagas that we mentioned above were performed in the absence of Ravana. So far so fortunate!

= Nikumbhila II =
<blockquote>And that puts Indrajit on a higher pedestal than his father, who had learnt all the Vedas and holy texts and was a master at them… </blockquote>
Several scholars have expressed their opinion about what they believe what Nikumbhila actually means. Some believe that Nikumbhila is the name of a Goddess. Some feel that it is a temple presided over by the deity Prathyankara, a deity who is known to bless one who propitiates Her with limitless powers and boons, irrespective of the person’s qualities and not going into his credentials and character. Some say that Nikumbhila Devi is different from Prathyankara.

But the fact remains that these ideas are not supported either by Valmiki Ramayana or Kamba Ramayana or even by the Uttara Kanda written in Tamil by the great poet OttakUththar. All of them simply say that Nikumbhila is a grove and it was under a banyan tree there that Indrajit performed this sacrificial fire. This is what Valmiki says in Uttara Kanda:

“Having handed over to Khara the command of that formidable army and having consoled his sister, Ravana, (the ten-headed monster) for his part felt rejoiced and at ease. ‘thadhO Nikumbhila nama Lankopa vanam utamam.’ There was an excellent grove in Lanka, Nikumbhila by name.” (Valmiki Ramayana, Uttara Kanda, Canto XXV, Sloka 1 and 2 {Part})

‘uNdaayadhu Or aal’ ‘There was a banyan tree there,’ says Kamban. ‘ulagu uL oruvan koNdaan uRaikindradhu pOl’ that was so big, wide and huge that in it can reside He in whose stomach resides the entire universe. Neither Valmiki nor Kamban nor OttakUththar give any detail more than this about Nikumbhila or the deity presiding over it. All that we can understand is that Indrajit performed this Yaga in this grove under a banyan tree.

Ravana, who had just returned from his exploits, capturing numberless virgins and even married women and taking them with him in the aerial car that he had in war took by force from his elder brother, Kubera, walked into Nikumbhila where Indrajit was performing the Yaga, under a vow of silence until its completion. Ravana did not perform this Yaga and he did not quite know anything about it. And that puts Indrajit on a higher pedestal than his father, who had learnt all the Vedas and holy texts and was a master at them. Ravana’s ignorance of this Yaga is seen from this Sloka:

“Then he beheld his son, Meghanada, wearing a black deerskin and a tuft of hair on his crown and holding a Kamandalu (a pot of the shell of a poisonous coconut) and a staff inspiring fear. Approaching him and folding him in his arms, the ruler of Lanka, forthwith said (to him), “Child, what is it you are doing? Speak truly.” ((Valmiki Ramayana, Uttara Kanda, Canto XXV, Sloka 4 and 5)

Since Indrajit was under a vow of silence, he could not answer and the preceptor – guru – of demons Usanä answers him detailing the six sacrificial fires that Indrajit had performed, propitiating Narayana, Mahadeva and others and explained the significance of the present one. Was it due to jealousy or was it due to what he could not tolerate, intoxicated as he was with his victories and newfound glories, Ravana was clearly displeased.

“This was not done well in that my enemies, whose leader is Indra, have been worshipped by means of offerings. Come now; that which has actually been done has been done well; there is no doubt (about it). Come, O my good child! Let us return to our abode.” (Ibid, Sloka 14 and 15)

‘You have offered worship and havis to these lesser creatures who are no match to me in prowess, strength and power. They are in fact my enemies. You cannot, and you should not worship them. But I see that you have already done it. Any way, what is done cannot be undone. Let us take it that it was done for good. I however do not approve of your persisting in continuing to perform this Yaga. Stop it and come with me. Let us go back to our palace.’

That is rather a queer stand indeed!

= Nikumbhila III =
<blockquote>That itself shows the great change that is coming over in the mind of Ravana though he is not prepared to accept it… </blockquote>
It was therefore Ravana who stood in the way of Indrajit becoming invincible. Had he permitted Indrajit to continue the Yaga, it would have been a different story altogether. Apart from the fact that he did not know what it was all about, it was the feeling that he had already reached an unshakable position and his pride that prevented Ravana from accepting anything from ‘lesser gods’ who were his enemies and that made him stop Indrajit completing the Nikumbhila Yaga.

This was the reason why Indrajit had to argue in extenso with his father to once again start the Yaga and complete it in secrecy, for he was not sure as to whether or not Ravana would permit him to undertake the Yaga once again. But Ravana had no difficulty in accepting the proposition of Indrajit. After all, he has seen that all the divine missiles in their arsenal were rendered ineffective and indeed did not have any effect on these human beings and monkeys alike!

That itself shows the great change that is coming over in the mind of Ravana though he is not prepared to accept it. Even at that time, even after losing all his kith and kin and left with just his son alone, his mind was still set around Sita and he was not able to send her back. It was not his lust alone that drove him this mad. It was his pride. Inability to reconcile to the turn of events and realise what was actually wrong with him and to mend his ways.

If it was Ravana who stopped the Yaga for the first time, it was Vibishana who master minded the attack, giving the most vital of information to Rama and Lakshmana to strike at the right time. “If he gets up after concluding the ritual undertaken (by him) know us all as killed,’ he says. He should not be allowed to complete the Yaga. He should be intercepted while he is at it, for it is one of the conditions that Brahma has stipulated that Indrajit should observe a vow of silence and should not move away from the fire until the Yaga is completed. More importantly, Brahma had warned that if a warrior marches in on him (Indrajit) before he could complete the Yaga, the chances of his survival are very bleak.

All these factors contributed to the killing of Indrajit, not denying the prowess and divine nature of Lakshmana. It is the law of nature that Dharma should triumph and it triumphed. And it created all the lacunae, in preparation of the ground for the final victory of Lakshmana. For as the favourite refrain of Kamban says, ‘aram vellum; paavam thOrkkum.’ Dharma will triumph and felony would fall.

Now, with the death of Indrajit, Ravana has lost the last of his most dependable fortification on whom he had unshakable faith. Left alone without a single blood relation now, he decided to push in the core army to the field the next day, hiding his shame, grief and disappointment. Death of his dear most son and the loss of his core army were the last things in this world that took him very close to shed his desire for Sita. And on the last day, Ravana the warrior entered the field and this was what Rama was waiting for.

Now, back to Lakshmana. We have yet to see a few more facets of this excellent brother – some noble, some brave and some heart-rending moments.

 Hari Krishnan

 

 

[[Category:Lakshmanan:Indrajit]] [[Category:Lakshmanan]]

Lakshmana - Part 8

2010-03-05T02:48:16Z

Hariki:

= Ravana sends Indrajit =
<blockquote>Here is a father, who dares to send his son on a mission from which he himself could not come back victorious! </blockquote>
On hearing the advice of wind god and as he was infuriated by the fact of Angada being attacked, Lakshmana used the Brahmastra for the first and only time without first seeking the sanction of Rama. This was not so when Lakshmana fought with Indrajit. We are going to see the difference in our later instalments when we study the battle scenes of Lakshmana with Indrajit.

Most important is that Vibishana – who had initially hesitated and had in a couched manner indicated his fears on the advisability of sending Lakshmana alone to meet Atikaya, a reincarnation of Kaidabha, the dreaded demon of yore – was delighted and was convinced very much about the prowess of Lakshmana. That was the reason why Rama sent him along with Lakshmana in the first place!

‘vem thiral sidhdhi kaNda vIdaNan, viyandha nenjan,’ Vibishana saw the victory of Lakshmana and was overtaken by wonder ‘andharach chiththar aarkkum amalayum kEttan,’ and also heard the celestials shouting out of joy (and exclaimed) ‘mandhira siththi anna silaith thozhil vali eedhu aayin,’ if this is the kind of mastery over archery that you have ‘indhirasiththinaarkkum iRudhiyE iyaivadhu,’ I am now more than convinced that it is not difficult for you to vanquish Indrajit as well.

This third day of the war was different in that it didn’t end with the fall of the main hero. The first day of the war ended with the exit of Ravana; the second day, with the fall of Kumbakarna. But the war on the day on which Atikaya fell did not stop with his death. It continued and Rama who was far, far away from the field and was alone had no information on what was happening in the field.

The agony of Ravana knew no bounds when he heard of what happened in the field. Naturally! Atikaya was his second son, handsome and valiant. But the ego of this person was so stout that even after the death of his endeared son – the youngest of whom (Akshakumara) was killed by Hanuman, when he came in search of Sita – did not change his mind. What impelled this person to retain Sita at such cost! What was working in his mind? Why he could not give her back at least at this stage, with the death of his sons – two of them at this point of time? When the writing is so large on the wall, what prevented him from reading the warning signals?

While his wife Dhanyamalini, the mother of Atikaya, was wailing and even while he was himself steeped in the agony of having lost his son, his most valiant and matchless warrior brother, having suffered the insult of being sent back in disgrace from the field, at the mercy of the enemy, the ego of Ravana does not lax in the least. He wants to persist in what he is doing. He wants to retain Sita at any cost. What could have motivated this person! Was he so lusty? Or was it due to some other reason? It is an interesting point to see. But these are questions for another day.

The point is, even before the mortal remains of Atikaya were removed from the field, Ravana was busy preparing his eldest son, Indrajit, to face the enemy. Here is a father, who dares to send his son on a mission from which he himself could not come back victorious! But Indrajit is not to be taken lightly. If the Book of War occupies one-third of Ramayana, the war with Indrajit occupies one-third of Yuddha Kanda. We will have to devote some time to this warrior, whom Kamban is not tired of praising for his prowess, chivalry and archery. Take a detour to study this wonderful character for sometime and come back to Lakshmana.

= Number one among warriors =
<blockquote>The name of Indrajit is intertwined with that of Lakshmana as far as the Book of War is concerned. One cannot be studied without a reference to the other… </blockquote>
The character of Indrajit is introduced in the Sundara Kanda, takes a quick shape in the War Council held by Ravana, convened as a sequel to the exploits of Hanuman in Lanka and holds the stage with high drama, in his war with Lakshmana, taking the reader through tense moments before his fall in about 1500 verses in Kamban. Indrajit brings Lakshmana to stupor and near death, twice. It was not an easy victory for Lakshmana against this warrior, ‘வில்லாளரை எண்ணின், விரற்கு முன் நிற்கும் வீரன்,’ ‘If one counts the best of warriors on one’s fingers, he (Indrajit) is the first name that he has to utter. And again, he says several hundred verses later, ‘ வீரர் என்பார்கட்கு எல்லாம் முன் நிற்கும் வீரர் வீரன் ’ ‘first among all that are known as warriors (worth the name).’

The name of Indrajit is intertwined with that of Lakshmana as far as the Book of War is concerned. One cannot be studied without a reference to the other, in isolation. We would therefore divide the study of this character into two portions, one that directly concerns with the study of Lakshmana and the other portions like the sacrificial fire at Nikumbila – the completion of which would have made Indrajit invincible by anyone – would be dealt with later, after we round up on Lakshmana. Now for a little background material.

The name Indra-jit is a title. He is known only by this title. One who vanquished Indra, the Lord of celestials. Hanuman is impressed with this person at the very first sight, when during his search for Sita he enters every house in Lanka and comes across Indrajit sleeping in his chambers. ‘He was so handsome and resembled Lord Muruga, excepting for the fact that the Lord has six faces and twelve shoulders’ says Kamban. ‘ வளையும் வாள் எயிற்று அரக்கனோ? ’ Is he the son of Ravana with the canine teeth like the crescent moon? ‘ கணிச்சியான் மகனோ? ’    Or is he the son of Lord Shiva? ‘ அளையில் வாழ் அரி  அனையவன்  யாவனோ ?’ Who could this person be who resembles a lion in the cavern? (Though I do not know the answer for this question, I know one thing for sure.) ‘ இளைய வீரனும், ஏந்தலும், இருவரும் பலநாள் உளைய உள்ள போர் இவனொடும் உளது ’ Both Rama and Lakshmana have to wage a war lasting many a day with this fellow.
<blockquote>“He is the only Rakshasa who dares to use hard words to Ravana,” observes Sri V V S Aiyar and calls our attention to the pick of the harshest of words that Indrajit utters against his father when he hears of the death of his younger brother Aksha, at the hands of Hanuman. “Thou weighest not the danger beforehand but rushest unthinking into it, and then thou sufferest. Even after seeing the prowess of that monkey, thou hast sent against him in batches those who could never hold their own against him. Is it not then thou that has killed them? … Thou hast in the days past broken the force of the elephants that hold the universe in its place, and conquered the three worlds and lifted mount Kailash itself with Shiva upon it. But what will wash this humiliation received at the hands of the monkey who has killed our Aksha?”                                                                                 (Kamban’s verses translated by Sri V V S Aiyar) </blockquote>
And that is what he is now asking Ravana, when he rushes to see him alarmed by the melancholy that is setting in on Lanka and when he comes to know of the death of Atikaya.

= His exploits and boons =

When the mind is obstinately set in an aimless pursuit, and eyes are bloodshot with rage and the personality is submerged by vanity and ego, wisdom takes a back seat.

Of the sacrifices Indrajit performed, the Uttara Kanda gives details. Usana, the guru of demons and Daityas, informs Ravana of the following when the latter walks into the hall in which Indrajit was performing the sacrifice at Nikumbhila. Not knowing what was going on, Ravana enquiries about it and Usana informs him thus.

“I shall tell you everything Your Majesty, (please) listen to it. Seven well-known sacrifices rich in numerous details have been performed by your son. (Six) sacrifices named Agnistoma and Aswamedha, the Bahusuvarnaka sacrifice, Rajasuya, Gomedha and the sacrificed intended to propitiate Lord Vishnu, had been performed; and when the sacrifice intended to propitiate Lord Maheswara, which is exceedingly difficult for the mortals to accomplish, commenced, your son received boons personally Lord Siva (the ruler of embodied souls in bondage, who are no better than beasts) here (on this very ground). (Valmiki Ramayana, Uttara Kanda, Canto XXV, Sloka 7-9)

Usana also mentions of the Tamasi Maya, the conjuring trick that Indrajit received from Lord Siva, which could bring about a spell of darkness in the ranks and files of the enemy. “By means of this conjuring trick, when employed in a conflict, O ruler of ogres, the movement of the employer cannot be known either by the gods or demons.” (Ibid, Sloka 11) With this boon, Indrajit had the power to move unseen before the enemy. And Indrajit was not like Atikaya, who would not resort to illusory techniques even if his enemies employed it. In fact, this is one of the most important boons that he employed against Lakshmana.

The six sacrifices that he had conducted had given him near invincibility and the seventh one, namely the Nikumbhila, was stopped by none other than Ravana himself. We will see the details later. Had he completed it at that time or could he have been able to complete it in his second attempt to do so before Lakshmana marched on him, there would have been none who could have ever vanquished him.

With such glories to his credit, and bestowed with the divine bow and an inexhaustible quiver – as did Rama and Lakshmana – Indrajit remained matchless right from the beginning. The Uttara Kanda speaks of his exploits in winning over Indra and his son Jayanta as well.

Indrajit heard the wails of rakshasa women and rushed to his father, anxious about the safety of his brother and just by looking at Ravana, before he could even complete his words, Indrajit understands what has actually happened and on enquiries ascertain the death of Atikaya at the hands of Ravana. ‘Lakshmana killed him,’ says Ravana ‘while the monkey that set fire to our grand old city and others killed our forces.’ Indrajit is enraged instantly at the folly of Ravana.

‘  கொன்றார் அவரோ? ’ Was it that they killed Atikaya? ‘ கொலை சூழ்க!  என நீ கொடுத்தாய்  ’ It was you who offered them (to the enemy, beseeching them) to be killed. ‘ வன் தானையர் மானிடர் வன்மை அறிந்தும், மன்னா ,’ My king! You know how powerful these human beings are, how skilled they are and how massive is their army. ‘என்றானும் எனைச் செல ஏவலை '  You did not ask me to go in war against them, knowing full well they are extremely powerful. ’இற்றது’ And it was thus that our army and my brother were given to death (by you).

‘Why did you not send me in the first instance? Why did you not summon me? How dare you send such youngsters, especially when you know that the enemy is powerful, when you have yourself seen it in the battlefield!’ All Ravana wanted was this kind of emotional agitation! When the mind is obstinately set in an aimless pursuit, and eyes are bloodshot with rage and the personality is submerged by vanity and ego, wisdom takes a back seat. Ravana is an example.

= First war with Indrajit =
<blockquote>The anger of Indrajit shot up multi-fold on seeing Hanuman. Here was the person who was responsible for turning Lanka into shambles… </blockquote>
‘How at all I can remain here!’ hissed Indrajit. ‘When my brother has been killed in the battlefield, how can I rest here without making that Lakshmana, a delectable feast to Yama? ‘ இருந்தேன் எனின், நான் அவ் இராவணி அல்லென் ’ If I stay here, I am not the son of Ravana.

Ravana, as if he was waiting for this moment, seized it. After his defeat on the first day, we see him avoiding the field until the very last of his forces is wasted, remaining in the background, chuckling and challenging, whipping up passions and emotions in his favour, in the fond hope of waxing that victory that eluded him. ‘ ஏகா, இது செய்து  எனது இன்னலை நீக்கிடு ’ Go now and (do what you vowed now) and bring an end to my sufferings. ‘   எந்தைக்கு ஆகாதனவும் உளவோ? ’ Is there anything that is impossible for my sire! ‘  எனக்கு ஆற்றலர் மேல் மா கால் வரி வெஞ்சி லையோடும் வளைத்த போது சேகு ஆகும் என்று எண்ணி ’ It was you of the banded bow that I thought of as the source of my strength against my enemies  ‘ இவ்வின்னலின் சிந்தை செய்தேன் ' 

’ and decided to send you against them to take me out of the deep sorrow in which I am submerged.

Though on the one hand Ravana appears to be rather unthinking in sending his eldest son to take revenge on the one who killed his other son, on the other hand, he had reason to believe in the dexterity and prowess of Indrajit. Indrajit marched on the enemy with an army of forty vahini strong on Lakshmana.

On the other side, Lakshmana did not leave the field. He had calculated that having heard the death of Atikaya, either Ravana or Indrajit would come to the war front immediately. For him it was another opportunity to prove his mettle. ‘It is Indrajit who is coming here now,’ warned Vibishana. ‘It is not advisable to fight against him without being guarded on all sides. ‘maaruthi, sambavan, vanarEndhiran, thaarai sEi, neelan endru inaya thanmayaar vandhu udan ura,’ With Hanuman, Jambavan, Sugriva, Angada and Neela surrounding you on all sides, ‘nee nedum pOr seyath thagudhiyaal’ venture into this long, long battle with him.

Even as the rakshasa army was marching on into the field, Hanuman who had earlier moved away from the presence of Atikaya to the western gate, saw Indrajit coming to the field. Having seen his might earlier when he was bound by the divine weapon of Brahma, Hanuman rushed quickly to the spot where Lakshmana was preparing himself to meet the foe.

The sea of the Vanara host that stood guard before Lakshmana was soon churned by Indrajit and his forces, making the lower rungs of the Vanara army flee from the spot, leaving only the commanders to stand their ground. Sugriva rooted out a tree and attacked Indrajit but lo! It was turned to pieces by the quick arrows that showered on from the bow of Indrajit.

The anger of Indrajit shot up multi-fold on seeing Hanuman. Here was the person who was responsible for turning Lanka into shambles. Here was the person who put Aksha to a gruesome death. Hanuman engaged Indrajit in a tough combat. But even the rocks and hillocks that Hanuman hurled at him were pulverised by the force of his arrows. Without exception, all the valiant soldiers of the Vanara army fought with Indrajit and could not stand the ground against him for long. Seeing the destruction that Indrajit was causing, Lakshmana moved in.

= There finally is a match =
<blockquote>For the first time in his entire life, Indrajit saw a person who was a match for him in all respects. He was soon overtaken by awe and respect… </blockquote>
Many of the top ranking Vanara leaders who appeared before Indrajit, including Hanuman, in order to weaken his force, if not contain him, could not virtually last long. The first rock that he threw at Indrajit was pulverised by his arrows. Hanuman hurled a hillock at his chest and it hit him, leaving him unharmed and falling to the ground, powdered by the strong torso of Indrajit. Hanuman was bleeding profusely by the virulence and swiftness of the arrows that showered on and on from the bow of Indrajit. He could not be weakened either by Nila or by Angada, who rushed in to support Hanuman.

Lakshmana saw the destruction from a distance and quickly moved in. The Rakshasa leaders who were furious against him for having killed Atikaya launched a concerted attack on him. Lakshmana, who had just waged a long and tough battled against Atikaya just hours ago, was just unstoppable and he moved like forest fire, devouring the legions of the enemy and reducing its numbers to a very great extent in a very short time. This time, Hanuman being available close at hand and his services not needed by Rama, (to recollect, Rama is not in the scene at all and is not at all aware of what is happening here) Lakshmana seated himself on the shoulders of Hanuman, at the latter’s request.

Another reminder. What we are now looking at is the version of Kamban, which is so totally different from what Valmiki has presented. In a parallel scene in Valmiki Ramayana, we see Rama is also present in the field. We have discussed the dramatic elements and effects of this difference to some extent when we were discussing the role of Vibishana in this very same scene.

Seated on the shoulders of Hanuman, Lakshmana faced the brute in a fierce encounter. The details and techniques adopted run to several hundred verses. The Rakshasa army was reduced to nothing, leaving Indrajit alone in the field. Sri VVS Aiyar so very beautifully puts it, taking the idea from the Poet himself, thus. The Rakshasa flood abated completely, but Indrajit stood his ground unabated like a rock rising sheer from the bosom of a dried-up sea.” The sea of Rakshasa army having been dried up, Indrajit was the sole rock that was left and he stood his ground most valiantly.

For the first time in his entire life, Indrajit saw a person who was a match for him in all respects. He was soon overtaken by awe and respect for this person whom he used to call ‘a puny creature’ before the war started and had begun to respect them with the series of victories that Lakshmana was establishing in his very own presence. ‘an naran allan aagin nAraNan,’ he mutters to himself. The person who fights now with me is sure a man. If he is not a man, he could be none other than Narayana. ‘anayan andrEl pin aran, biraman endru pEsuga.’ If he is not Narayana either, then he could only be compared with Brahma and with Lord Shiva. ‘mannar nam padhiyin vandhu,’ For what king has come to our city hitherto, ‘varisilai pidithha kalvi’ and (has exhibited his) training in archery to this extent?

This fellow has come to our den. He is in our land and is fighting with me in my country. He has destroyed the thousand lions that were drawing my chariot. He has killed my charioteer. My chariot has been broken. I have never been subjected to such an insult even at the hands of the celestials. If this man does such a thing to me, Indrajit, then there must be something wrong. He may probably be not a man. He most likely is Narayana himself, or one of the Trinity.

Not a single Rakshasa warrior worth the name, is not left with surprise, shock and awe with the skills of Lakshmana.

= Error of judgement I =
<blockquote>Lakshmana immediately destroyed the chariot of Indrajit for one more time. His idea was to kill Indrajit after destroying the chariot. But he erred. </blockquote>
Lakshmana with his swiftness and mastery in the art of archery was soon turning the situation to his advantage. Indrajit, had come to the field so fresh, at the end of a day that found Lakshmana and others a little worn out comparatively, having had to wage a long war against Atikaya and continuing to face Indrajit. Indrajit had struck terror all around initially but it was now his turn to be at the receiving end.

‘nUru vem kaNai maarbin nuzhaidhalin’ Because a hundred arrows sunk in his chest, deep, ‘Uru sOriyodu uLLamum sOr thara,’ his physical strength was wearing out with blood flowing out heavily together with his will power ‘thEral aam thuNayum silai UndriyE aaru nindranan’ he pressed his (lower end of the) bow into the earth and leaned over it spent and tired, resting on the bow for a while.

It was on a chariot that was drawn by a thousand lions that Indrajit entered the field. It was destroyed and he had changed over to a thousand-horse drawn chariot. Hanuman jumped over the chariot even as Indrajit was resting on his bow and with a kick of his strong foot, he broke the chariot to pieces, killing all the horses and the charioteer as well. Indrajit immediately switched over to another chariot drawn by a thousand ghosts. He did nothing that day, Kamban jokes. ‘Eri Eri izhindhadhu allaal igal vEru seydhilan veyyavan.’ The only thing Indrajit was doing that day was to descend from a broken chariot and climb into a fresh chariot. He was busy with switching chariots and had no time left for fighting with Lakshmana!

Hanuman, who was carrying Lakshmana on his shoulders, did not simply stop with playing that role alone. He assumed his massive form and trampled countless rakshasas under his feet, jumping over them, while at the same time enabling Lakshmana to continue his war with Indrajit.

This situation was quite new for Indrajit. He had never encountered such an enemy. He was used to seeing the backs of his enemies in a short time. He expressed his shock and amazement to Mahaparsvan, who was standing by his side ‘oru vilaan nandru nam padai naarpadhu veLLamum kondru nindrapadi!’ I am shocked to see that a single archer has obliterated forty vahinis of our army! The answer of Mahaparsvan shows the state of mind in which the rakshasa forces were, that day. ‘neeyum naarpadhu veLLa nedum padai maya vem kaNai vazhanginai’ You destroyed a forty vahini of the Vanara army as well. ‘Oiyvu il vem samam okkum.’ Your skills doubtless match that of Lakshmana! Without realising it, the rakshasa warrior had put Lakshmana a mark above Indrajit and was comparing the latter against Lakshmana!

The evening was coming to an end and sunset was nearing. ‘You do not have much time left,’ Vibishana told Lakshmana. ‘naagame anaya namba!’ My Lord who resembles the (angered) cobra! ‘naazhigai ondru naangu baagame kaalm aagap paduththiyEl pattan.’ Only one fourth of a nazhigai – six minutes – is all that you have to kill him. He can be overpowered only if you act very quickly. ‘vega vaaL arakkar kaalam viLaindhadhu.’ The rakshasas become more powerful with sunset. The night is the time for demons. ‘visumbin EgumEl velvan.’ If Indrajit, with nightfall, reaches the sky, he would be invincible and would win for certain.

Lakshmana immediately destroyed the chariot of Indrajit for one more time. His idea was to kill Indrajit after destroying the chariot. But he erred. He did not anticipate that Indrajit would not hesitate to adopt his illusory warfare.

= Error of judgement II =

All Lakshmana knew was a straight face-to-face battle. As far as he was concerned, the battle was over once the enemy leaves the battlefield.

As soon as the chariot was destroyed, Indrajit vanished into the clouds. He needed time to perform the rites that were associated with the loosing of the serpent noose – naaga paasa – and therefore hid himself in the skies behind the clouds. He became invisible too, shrinking his frame the size of an atom.

‘thaNivu aRap paNdu sey thavaththinum’ because of the strength of the penances that he had performed in the past many years, ‘dharumaththaanum,’ and because of his adherence to the principles of righteousness, ‘piNi aRuppavanil petra varaththinum,’ and because of the boons that he had received from Brahma, ‘pirappinaanum,’ and because of the nature of his rakshasa birth, ‘maNi niraththu arakkan seydha maaya mandhiraththinaanum,’ and because of the power of sorcery he had, ‘aNu enach chiriyadhu aangu Or aakkayum udayan aanaan,’ he shrank his body to the size of an atom.

Notice the words of the Poet. ‘Because of his penance and because of his past adherence to the principles of Dharma,’ he says. He makes no attempt to hide the fact that all the Rakshasa forces were good souls at least at one point of time and gained their power only because of it. And at the same time, we learn a lesson that even such person can go awry and therefore one has to be ever wakeful and ever watchful over one’s qualities.

And now, Lakshmana, poor thing, he had no idea about unfair tactics. All he knew was a straight face-to-face battle. As far as he was concerned, the battle was over once the enemy leaves the battlefield. He was not used to the methods of withdrawing and then attacking from hiding. This is where the warfare in Ramayana differs from that of Mahabaratha. The world had moved a long, long way, far, far away from what it had held high even between the period of Ramayana and Mahabaratha!

The monkey hordes shouted with joy with the impression that Indrajit had beaten a retreat. ‘naayagarkku iLaya kOvum annadhE ninaindhu nakkaan.’ Lakshmana also thought in similar lines and smiled. He jumped down from the shoulders of Hanuman, handed his bow to Angada, and started plucking all the arrows that his chest was buried with. It was an announcement of a temporary cease-fire. Lakshmana was gathering his tools to walk home back and was preparing for a rest.

‘vittanan arakkan veyya padayinai.’ It was precisely at that moment Indrajit let loose the naaga paasa. Valmiki shows both the brothers bounded by the noose. Kamban differs in that he shows Lakshmana alone being bound by the paasa. “Both the aforesaid gallant princes, Sri Rama and Lakshmana, were for their part pierced with serpents used as arrows in such a way that no part of their bodies remained unpierced. Blood flowed profusely from the passage of their wounds and they both appeared like two Kimsuka trees in flower. Thereupon Indrajit (son of Ravana) the outer corners of whose eyes had turned red (through rage) and who looked like a mass of collyrium, spoke as follows to the two brothers, while remaining still invisible: “Even Indra, the ruler of gods, will not be able even to discern me much less approach me, while I am fighting imperceptibly, how much less you two!” (Valmiki Ramayana, Yuddha Kanda, Canto XLV, Sloka 8-11)

The entire Vanara army and Lakshmana were on the ground in no time, bound by innumerable serpents that surrounded them held them hard. Just one person was found standing there. Vibishana. Indrajit had already left for his palace, having surveyed the result of what he did from the skies, victorious.

= The divine will =
<blockquote>It was due to divine Will that Lakshmana woke up from the numberless serpents that held him down in their powerful hold… </blockquote>
It was a very delicate situation for Vibishana, the sole survivor of the serpent noose attack. It was he who pushed Lakshmana into action against Indrajit and now there is nobody standing on the ground, excepting this poor soul. He was afraid of facing Rama. Guilt feelings overwhelmed him. We have discussed this earlier when we studied Vibishana. (See:[http://www.heritagewiki.org/index.php?title=Vibhishana_-_Part_3#A_faggot_burning_on_both_sides A faggot burning on both sides])

In the following scenes, we witness Rama’s anguish and the harsh and unkind words in which he censures Vibishana. ‘You should have summoned me immediately when Indrajit came to the war front! You kept quiet and it has resulted in such a great loss! I have lost my brother now!’

The unfolding of events on that day were such that Rama did not come to know of the arrival of Indrajit at all. Let’s see the observation of Sri VVS Aiyar here. “Rama had not come to the field this day, as he had the fullest confidence in Lakshmana’s strength and valour and as he desired to give him all the honours of the day.” And if we take a closer look at the epic, we will find that Lakshmana had the sanction of Rama only to fight against Atikaya and it was by force of circumstances that Lakshmana continued his battle with Indrajit, without the sanction of Rama.

The position of Vibishana becomes highly precarious in view of this fact. Naturally, suspicions of misleading Lakshmana into a war with Indrajit would lurk anyone’s mind and Rama’s allegations border on that when he says ‘ennaik keduththanai vIdaNaa nI’. You have ruined me Vibishana. But the narration of events by Vibishana pacifies Rama and when he seeks information on the nature of the noose that is binding Lakshmana and the Vanara host and the remedy for it, he learns:

‘thaan vidil viduvadhu allaal,’ If at all it loosens its grip, it has to be of its own ‘chadhu muguan mudhalvar aaya vaan vidil vidaadhu.’ It can’t be made to uncoil its hold even by Brahma and others of his kind. ‘Un vida uyir pOi nIngum vEru uydhi illai.’ This is a no go situation. It will uncoil only after the victim dies. (That is to say, the victim is still alive now; only he is not conscious.)

Rama rises up in anger to destroy all universe but the very next moment, he is overwhelmed by mercy, logic and reason. He finds no reason why the worlds should be destroyed for his personal loss. When the situation gets tense extremely, the divine vehicle of Vishnu, Garuda, whose very sight is a terror to all serpents, arrives on the scene.

“In the meantime there arose a wind – as well as clouds accompanied by flashes of lightning – which, having whipped up the sea-water, began to shake the mountains as it were. Their boughs broken by that mighty wind caused by the flutter of wings, large trees of the entire island (of Lanka) fell headlong into the water of the salt sea. The huge serpents inhabiting that island got alarmed, nay, all the sea-monsters (which had crawled to the shore quickly (re-)entered the salt sea. In an instant, all the monkeys saw Garuda (the king of birds and a carrier of lord Vishnu) son of Vinata, who is endowed with extraordinary might, and resembled a blazing fire (in brilliance). Perceiving him arrived (on the scene), those serpents for their part by which, serving as arrows ………fled away for good.” (Valmiki Ramayana, Yuddha Kanda, Canto L, Sloka 33-37)

The verses describing the arrival of Garuda in Kamban are par excellence. Not without reason the unsparing critic, Sri VVS Aiyar observes, “The magnificent stanzas in which Kamban describes the majestic flight and appearance of Garuda have scarcely a parallel in literature for the roll of their rhythm and the grandeur of the image that they present to the eye of imagination.” Aiyar planned to translate these stanzas into English. “Though conscious of the impossibility of giving an adequate translation of them, we feel bound to attempt a translation and give some idea to the reader of their grand swing.” But it is unfortunate indeed that he died in an accident before he could do so.

Now let us return to Lakshmana.

= A compliment from the enemy ranks =
<blockquote>The words of Mali clearly establish the name that Lakshmana had earned among the ranks and files of the Lanka army. ‘Why should these poor things be punished? Who is not afraid of them today?’ </blockquote>
The Vanara host having been unbound of the naaga paasa roared in glee that shook Lanka to its very centre. The tumultuous uproar was heard by Indrajit, who was apprising Ravana of his glorious victory in binding Lakshmana with the cobra noose and he was taken aback. Soon messengers brought the news of what had happened in the warfront. Ravana laughed, recalling his past victories over the Gods, when Garuda had to fly away with his arrows stuck in his wings.

‘INdu adhu kidakka.’ Let it be on one side. ‘mEnmEl iyaindhavaaru iyaiga.’ And let it happen as it had happened in the past. ‘enji mINdavar thammaik kollum vEtkayE vEtkkum andrE.’ You would now be full of the desire to return and kill those who have come back to life. ‘aaNthagai nIyE innum aatrudhi arumaip pOrgaL.’ Go back and resume the war. Kill those creatures and let Garuda who brought them to life be ashamed of his effort going waste.

But to the surprise – rather shock – of Ravana, Indrajit was in no mood to return that day. The victory he had established only hours back is running down from his fingers. He has a responsibility now to save his city, especially when his father desires him to do so. Earlier, when he started for the war on that day, he needed no goading. He seized the opportunity. He chided his father for having sent his younger and other lesser warriors, when he was there. Now he shows a reluctance, which he had not shown at all in his entire life.

‘indru oru pozhdhu thaazhththu,’ he says. Postpone it for one day. I am very tired. I need rest. ‘en igal perum siramam nIkki,’ let me rest and be rejuvenated in the morn. I will go to the battlefield tomorrow and with the Brahmastra, I would root out the cause of all anxiety in your heart. So saying Indrajit retired to his bedchamber.

Ravana is now left with no option but to summon his other trusted deputies. It may be observed that even at this juncture he does not think of undertaking the venture himself once again. He tries to avoid facing the warriors again. And when Mahaparsva and Dhumraksha, two of his five commanders offered to go themselves. Ravana had no alternative. These two were the guards of the chariot of Indrajit and had fled from the field, unable to stand the attack on them by Hanuman with the mace were censured by Ravana severely who ordered for the cutting of their noses and be paraded in the streets of Lanka, for their cowardice. But it was Mali – another warrior of Ravana – who saved the situation and changed his mind.

The words of Mali clearly establish the name that Lakshmana had earned among the ranks and files of the Lanka army. ‘Why should these poor things be punished? Who is not afraid of them today? ‘paasamum itradhu.’ The serpent noose did not hold. ‘padhiyin mElum naasamum utradhu.’ Our army has been reduced to a mere half of what it was. ‘nambi nadandhai.’ And my Lord! You walked back. (A couched hit on Ravana. The question that remains unasked here is, ‘If you propose to punish these two, tell me who will be left with a nose in Lanka? Would you not be one among them?’)

He says further. ‘In Lanka’s streets, let Lakshmana’s name be called aloud but once; alas! A panic wild at once does seize our people and they’d hear no more but shut their doors amain! Such terror inspires that dreaded name!’ (Translated by

Sri V V S Aiyar)

Though overpowered by scheming, Lakshmana had not lost his name even among the enemy ranks.

= To use or not to use =
<blockquote>The refusal of Indrajit that day to resume the war left Ravana with no other alternative but to send his commanders-in-chief and on their death, he sent Maharaksha – Maharak kannan, as Kamban would call him. Maharaksha was the son of Kara, who wanted to avenge for the death of his father in Janasthana at the hands of Rama. These battles did not last long and were fought by both the brothers and came to an end very soon. </blockquote>
Now Ravana was left with only one option, that of summoning Indrajit who was resting all the while. Indrajit had already promised that he would destroy the enemies by the use of Brahmastra. The second battle was in fact still more furious than the first one and initially Rama also was in the action front for a few hours. Lakshmana was fuming and was looking for the next opportunity to fight with Indrajit. With the kind of archery displayed by the brothers that day, the vast rakshasa army was turned to dust, leaving Indrajit alone.

Not beating a retreat, Indrajit advanced on his chariot towards Rama and Lakshmana. ‘iruvir ennodu porudhirO?’ he asked. Would both of you fight with me at the same time? ‘andru enin Etra oruvir vandhu uyir tharudhirO?’ Or would you come one by one and die at my hands? ‘um padayodum porudhu pondrudhal puridhirO?’ Or would you prefer to fight with me with all your army and die? ‘uruvadhu pugalum.’ Tell me what you desire to do. ‘tharuven indru umakku EtruLadhu yaan.’ I will give you whatever you want.

‘kumbakannan endru nIr ambidak kuraiththa thambi allan naan.’ I am not the brother of my father whom you killed with your arrows. ‘iRavaNan magan.’ I am the (proud) son of Ravana. ‘embimaarukkum en siru thaadhaikkum iruvir sem puN nIr kodu kadan kazhippen.’ Tell me soon, for I am desirous of performing the last rites to my uncle and my brothers who lost their lives at your hands, not with water but with your blood.

‘Allow me to fight the brute,’ Lakshmana requested Rama at that time.
<blockquote>“The serpent noose, my brother, that helpless bound My limbs, has cast a slur upon my name And men will point at me and say, ‘his friends He could not save from worse than death; nor could He stand against a valiant foe; and yet He lives! If Indrajitta’s head, my darts Do not remove, the lustre of my name Is gone forever….” </blockquote> <blockquote>(Kamban’s verses translated by Sri V V S Aiyar) </blockquote>
Rama therefore stepped back, allowing Lakshmana to take the field all by himself. The part played by Rama on that day in the warfront lasted only for the first few hours. Lakshmana fought with all his force and might and filled the field with severed limbs, blood and broken chariots, once again leaving Indrajit alone, standing by himself.

Indrajit, once again vanished into the skies, behind the clouds and from there reached his palace, this time to prepare for the firing of Brahmastra. It was Rama this time who thought that Indrajit had beaten a retreat and called the day off. ‘I perceive that he has not left as yet, my brother,’ Lakshmana told. ‘I deduce that he has gone for making preparations for shooting Brahmastra and for performing the rites that are associated prior to its use. I do not think he has run away from the field. He has bigger designs.’

And now we see Lakshmana playing his intuitive and insightful role once again.

= He is at it again… =
<blockquote>Indrajit was watching everything from yonder skies. He was waiting for the opportune moment. He did not stir. However, he started his preparations… </blockquote>
We will, for the sake of continuity, have a quick look at the events that took place on the second battle with Indrajit. We have seen a few portions of this day earlier, in our study of Vibishana. (See: [http://www.heritagewiki.org/index.php?title=Vibhishana_-_Part_3#A_friend_indeed.E2.80.A6 A friend indeed] and [http://www.heritagewiki.org/index.php?title=Vibhishana_-_Part_3#A_friend_in_deed_is_a_friend_indeed.E2.80.A6 A friend in deed is a friend indeed])

‘kaN imaimppadhn munbu pOi visumbidaik karandhaan.’ Indrajit vanished behind the clouds in a trice. ‘aNNal matru avan aakkai kaNdilan aagi,’ Lakshmana could not see his physical presence anywhere. ‘paNNavarkku,’ turning to Rama (he said) ‘ivan pizhaikkumEl padukkum nam padayai.’ If this fellow escapes, he would destroy all our army. ‘eNNam matru illai.’ I have set my mind firmly on it and I don’t have a second thought. ‘ayan padai thoduppen.’ I will use Brahmastra against him.

‘No. You are not going to do it,’ said Rama firmly. ‘It is the most powerful weapon of all.* If you use it against Indrajit, it won’t stop with killing him. It is not possible to contain its destructive energy. Do not resort to its use.’ (* The Mahabaratha refers to another weapon, Brahma Siras, which is more potent than the Brahmastra.) There is no greater Veda for Lakshmana, other than the words of Rama. He accepted his words and changed his mind.

The use and directing of the Brahmastra was the job of a master. Not all could handle it. We see Aswathama using the Brahma Siras after the conclusion of the Mahabaratha war and Arjuna preparing to stop it with a similar weapon. While Arjuna could recall his weapon just moments before it was shot, Aswathama could not do so for he lacked the training to do so. Vyasa turned wild at this and Aswathama had to lose his Siromani for his misdeed. Nonetheless, the weapon that he used was directed on the foetus in the womb of Uttara, but the almost burnt foetus was saved and grew up to be King Pareekshith, son of Abhimanyu.

Rama must have had a similar thought. The weapon should not be used for the sake of killing one person, when it needs to be directed properly. ‘oruvanaal aagadhu,’ he says. It is not possible for anyone to stop its destructive force. That decision proved to be fatal, though it was made in mercy, considering the welfare of the worlds, even at a most critical time. Lakshmana, no doubt, had mastered this art of directing the divine weapon, which he proves in a later instance in the war. But for the present, Rama was hesitant about it. It was his nature. In fact, he had himself, for a long time, observed restraint in using the weapon against Ravana and only after a prolonged persuasion by Matali, the charioteer of Indra he put it to use.

Indrajit was watching everything from yonder skies. He was waiting for the opportune moment. He did not stir. However, he started his preparations, without the knowledge of Rama and Lakshmana. Both the brothers happily called it a day. The food supplies were unusually delayed and Rama sent Vibishana to supervise the preparations. It was sunset and it was time for Rama to offer puja to his weapons. He moved aside, asking Lakshmana to guard the army. ‘ayya naan avai aatrinen varuvadhu Or aLavum,’ my Sir, until I come back from performing the rites, ‘kai kOL sEnayaik kaa’ you take charge of the army and protect it, he told Lakshmana.

But Indrajit needed some more time. He asked his father to send another detachment. A battalion headed by Mahodara engaged Lakshmana and his army for a long time, as it darkened all around. It was nightfall. Mahodara, who could not stand the fiery arrows of Lakshmana, had run away from the field, returned in the guise of Indra and his army masqueraded itself as celestials and sages.

= Killing from hiding =
<blockquote>Indrajit did not have the compunction that Rama and Lakshmana had in the use of Brahmastra. We do not question that. But Indrajit did not have the temerity… </blockquote>
Lakshmana was perplexed. He could find no reason why the celestials, headed by Indra should come in war with them. He turned to Hanuman. ‘anuman vaaL mugam nOkkinan, aazhiyai agatrith thanu valam koNda thaamaraik kaNNan thambi.’ Lakshmana, the younger brother of the One who left the Ocean of Milk and walked the earth with bow in hand, turned to Hanuman. ‘munivar vaanavar munindhu vandhu eydha yaam muyandra thuni idhu en kolO?’ What could be the harm that we had done to the sages and celestials that they have come to fight with us? ‘solludhi viraindhu.’ (I am not able to understand.) Do tell me quickly.

Even as he was speaking these words to Hanuman, Indrajit, finding the opportune moment when Lakshmana’s attention was totally diverted, fired the Brahmastra from behind the clouds. Like the bombs of the present days that are impregnated with thousands of splinters that are thrown out when the bomb explodes, innumerable arrows burst forth from the Brahmastra. ‘kOdi kOdi nUraayiram vem kaNaik kuzhaangaL mUdi mEniyai mutrurach chutrina,’ says the Poet. Arrows several hundred thousand crores in number burst forth and enveloped one and all, with Lakshmana at the centre. Lakshmana lost his consciousness and fell down on the ground.

Hanuman, who was listening to Lakshmana moments ago roared forth, shouting, ‘Why would Indra do this?’ and the very next moment he was overpowered by the enormous destructive energy that Brahmastra dispelled all around.

A question may arise - “Why is that when Indrajit strikes Lakshmana from above in the clouds it is seen as a bad thing, while Rama did the same thing in his battle with Vali?”

The reasons for killing Vali from behind the tree have been discussed very elaborately and they need no reiteration here and it won’t serve any purpose to go over the arguments once again, when they are readily available. In the first place, in the Vali incident, it was not a battle between Vali and Sri Rama. In the second place, these two incidents cannot be compared because, Rama did not vanish from the sight of his opponent in the course of the battle, giving the appearance of a retreat and then resorting to an attack when the enemy is totally unprepared. Indrajit did precisely this.

Indrajit did not have the compunction that Rama and Lakshmana had in the use of Brahmastra. We do not question that. But Indrajit did not have the temerity to resort to the use of the divine weapon, right in the presence of his enemy. He tricked Lakshmana into believing that he had retreated and then when the attention of Lakshmana was diverted, he employed the divine weapon. This is where the chivalry of Indrajit sinks low by any standards.

We are going to see in our later instalments how Lakshmana faced the use of the same divine weapon, Brahmastra, when Indrajit used it against him once again. Indrajit was not man enough to fight Lakshmana face-to-face even when resorting to the use of divine missiles. And when he did so, Indrajit became so totally a different personality. He went to the extent of pleading with his father to send Sita back. Kindly bear with me till we study those scenes.

= Is Vibishana right, after all? =
<blockquote>What Vibishana told is true, really. Rama is none other than Narayana. I have understood this fact (today) without an iota of doubt,’ said Indrajit… </blockquote>
On his return with food to the field, Vibishana was shocked to see the land literally littered with the bodies of all Vanara warriors. Rama too returns and finds his friends and most of all, his loving brother, is alter ego, Lakshmana lying on the ground. Lamenting for the state in which Lakshmana was lying, Rama wept bitterly, fell by his side and overcome by grief, he swooned.

When this news reached Ravana, he saw the wonderful opportunity he had to impress Sita. He ordered her to be taken in the Pushpaka Vimana to the warfront and be shown of the devastation in the midst of which both Rama and Lakshmana were lying, resembling the dead. He calculated that if Sita is made to believe that both the brothers have died, he might perhaps be accepted by her. In order therefore to impress her more properly, he ordered for the mortal remains of all rakshasas to be thrown into the sea, leaving only the bodies of Vanara army there.

Sita was taken on the Pushpaka Vimana and was shown an aerial view of the condition in which the brothers were lying. She is seeing them for the first time after several months. But she is in no condition to feel happy about this. Trijata, the daughter of Vibishana, however, very logically and lovingly showed the truth behind all this to Sita.

In the meantime, Hanuman, who was the first to wake up from the effects of Brahmastra, guided by Jambavan, brought the mountain of herbs bringing everyone on the field back to life, with their wounds healed and their original health restored. Unfortunately, Ravana had arranged for throwing of all the bodies of rakshasas into the sea and therefore that ensured that no demon is re-enlivened! We have already seen these scenes in our study of Hanuman. (See: [http://www.heritagewiki.org/index.php?title=Hanumaan_-_Part_3#Ravana.E2.80.99s_game_plan Ravana’s game plan], [http://www.heritagewiki.org/index.php?title=Hanumaan_-_Part_3#The_Divine_Design The Divine Design I], [http://www.heritagewiki.org/index.php?title=Hanumaan_-_Part_3#The_Divine_Design_II The Divine Design II] and[http://www.heritagewiki.org/index.php?title=Hanumaan_-_Part_3#Humility.2C_the_other_name_for_Maruti Humility, the other name for Maruti])

The fact that Lakshmana and his army were restored back to life shocked Indrajit. When he was asked to go back to war on the failure of Naaga paasa to hold Lakshmana and others in stupor until their death, he merely postponed it. But now, on hearing their restoration to life, and on listening to Ravana who still sticks to his empty arguments about his prowess and his determination to retain Sita, we see for the first time Indrajit’s mind wavering. ‘  உளது நான் உணர்த்தற்பாலது, உணர்ந்தனை கோடல் உண்டேல் ’ ‘I have to tell you something so that you understand things in their right perspective – if at all you want to listen and if at all you are willing to understand,’ Indrajit said, turning to Ravana.

‘ தள மலர்க் கிழவன் தந்த படைக்கலம் தழலின் சாற்றி அளவு இலது அமைய விட்டது ’ I fired the divine weapon – Brahmastra – given by the Lord who resides in the Lotus, utilising its full potential to kill, ‘இராமனை நீக்கி அன்றால் ’ and it was not to the exclusion of Rama. I did include him in its spell. ‘ விளைவு இலது ’ It did not have any effect on him. ‘ மேனி தீண்டில ’ It did not even touch his body. ‘ மீண்டது அம்மா ’ What a wonder! It returned without harming him.

‘ மானிடன் அல்லன் ’ He is not a (mere) human being. ‘ தொல்லை வானவன் அல்லன் ’ Nor is he one of the celestials. ‘  மேல் நிமிர் முனிவன் அல்லன் ’ Nor does he belong to the ranks of sages. ‘ வீடணன் மெய்யின் சொன்ன ’ (now I realise) what Vibishana told is true, really. ‘ யான் எனது எண்ணல் தீர்ந்தார் எண்ணுறும் ஒருவன் என்றே, ’ He is the one on whom people who have stopped thinking in the lines of ‘I and mine’ are setting their minds on.      ‘ சேகு அறத் தெரிந்தது அன்றே’ I have understood this fact (today) without an iota of doubt.

Indrajit is somewhere close to the realisation of the fact. But his warrior blood does not allow him to stop his fight against the ‘humans’. He felt the need to complete the half-finished Nikumbhila sacrifice. But he needed time to complete it. More time than is available to him. He had to play another illusory technique to gain the time that he needed.

= Towards fulfilment =
<blockquote>Brahma had granted Indrajit a boon that at the conclusion of the Nikumbhila Yaga, he would receive a chariot from Agni, drawn by horses that course anywhere… </blockquote>
‘I have a feeling that they are no humans and they must be the very Narayana in human form,’ Indrajit told Ravana. ‘But that doesn’t matter now. They may be or they may not be. ‘anayadhu vEru nirkka.’ Let that be on one side. ‘annadhu pagardhal,’ To call them as the reincarnations of the Supreme (and looking for an opportunity to stop the war now) ‘aaNmai vinayana andru’ does not befit manliness. ‘nindru vIzhndhadhu vIzhga.’ Let all those who have died (for our sake) be lost to us for ever. There is only one thing left for me to do now. ‘mUNdu yaan pOi nikumbalai viraivin eydhi,’ I have to reach Nikumbhila now quickly. ‘thuni aRu vELvi valli iyatrinaal mudiyum thunbam.’ ‘And if I continue the half-completed sacrifice and complete the Yaga, we will be ridden of all problems.’

As we have seen earlier, Indrajit had performed six yagjnas, and was performing his seventh – Nikumbhila – when Ravana entered the hall and stopped it, halfway through. Brahma had granted him a boon that at the conclusion of the Nikumbhila Yaga, he would receive a chariot from Agni, drawn by horses that course anywhere and everywhere that Indrajit desires, at his will. Apart from this, he would also receive the ultimate of all weapons, Brahmasiras, and by the strength of that missile, he would remain deathless until he fires the first arrow.

This is what Vibishana informs Rama in a later canto before Lakshmana sets out for his third and final war with Indrajit. “A (mystic) missile known by the name of Brahmasira (so called because it is presided over by Brahma) as well as horses coursing at his will has been well-nigh secured by that hero by virtue of a boon granted by Brahma (the self-born creator) pleased with his asceticism.” (Valmiki Ramayana, Yuddha Kanda, Canto LXXXV, Sloka 12)

‘But there is a problem. There are certain essential prerequisites that the Nikumbhila Yaga demands. When Indrajit sits for the Yaga, he should not get up until it is finished. If he completes the Yaga without being interrupted in any manner, he would become invincible. “If he gets up after concluding the ritual undertaken (by him) know us all as killed,” says Vibishana. (Ibid 13) But if there is an enemy of Indrajit who marches on him, before he (Indrajit) is able to reach the foot of the banyan tree (Nikumbhila, in other words) or before Indrajit is able to propitiate the fire – complete the Yaga with havis – that enemy of Indrajit would be the cause of the death of Indrajit.

That is, Indrajit should be able to complete the Nikumbhila Yaga without any external disturbance. In case there is such a disturbance in any form by – obviously – one of his enemies, before the commencement of the Yaga, or even if it is halfway through, then Indrajit had no chance of winning that enemy over. That enemy then becomes the superpower, to obliterate him.

Therefore, if Indrajit starts his Yaga now, it is very highly necessary that Rama and Lakshmana should not come to know of it. They should be rendered mentally unfit – rendering them physically unfit was impossible – so that they lose interest in everything. More than that, they should become panicky about the safety of their kith and kin and rush back to their own place. If that happens, then Indrajit would have purchased adequate time to complete the work in hand and that would be end of all the woes of rakshasas. ‘And then I have to do something in that direction to divert their attention and seed panic in their minds,’ thought Indrajit.

= Clever ploy indeed =

‘I will reach the battlefield today with an illusory Sita – maya Sita – then I will kill her in the presence of Hanuman,’ said Indrajit. ‘saanaki uruvamaakach chamaithu’ making the illusory form in the likeness of Sita, ‘avaL thanmai kaNda vaan uyar anuman munne vaaLinaal kondru maatri,’ and I will slay her in the presence of Hanuman who (is the only person who has seen her) ‘yaan nedum sEnaiyOdum ayOdhdhi mEl ezhundhEn ennap pOna pin,’ I will then tell him (Hanuman) that I am going over to Ayodhya with a large army ‘purivadhu ondrum illaar,’ they will be rendered inactive ‘avar thuyaram pUNbaar’ because they will be overcome by grief.

A clever plan indeed. Anybody else would have killed the maya Sita in the presence either of Rama or Lakshmana. But Indrajit chooses to do so before Hanuman. Rama or Lakshmana have seen Sita for years together and they would be able to see the utter falsehood that is happening before their eyes. But Hanuman has seen her only once and he would not be in a position to recognise that he is standing before an illusory form, as Indrajit would be taking this falsehood in an aerial car when Hanuman would be standing on the ground. The sheer distance would be sufficient to push him into the belief that what he is seeing is true. And when fear of her being killed envelopes the mind of Hanuman, even he, the very embodiment of wisdom would be dulled of his thinking, analysing and judging faculties.

That was what happened, precisely. Hanuman could not maintain his equanimity on seeing the maya Sita in the hands of Indrajit who slayed her, leaving Hanuman lamenting over his fate of witnessing this gruesome scene. 'I was the one who brought some solace to Rama. 'vanjiyai engum kaaNaadhu uyirinai marandhaan enna perum silai uravOn thEdith thirigindraan uLLam thEra,' As to embalm the heart of the great warrior of the massive bow, who had almost lost his life, 'am solaaL irundhaaL kaNdEn endra yaan,' I who told him that Sita is safe and has been seen by me, 'thunjinaaL endrum sollath thOndrinEn' has been fated to take him the news that she has been killed now!

Indrajit gave him another shock. 'I am going to Ayodhya now to kill Bharata, Satrughna and their mothers too, besides razing the city down. Do whatever you can. Protect them if you want.' So saying, he turned the Vimana in the direction of Ayodhya and vanished. The news reached Rama. Had he seen or had Lakshmana seen the gruesome act, they would have read through the ploy. But the situation is totally different now. They are listening to it through their trusted bank of wisdom, who believes in what he has seen. The whole purpose of the campaign stands defeated now. There is no purpose in continuing the war efforts. Added to it, Indrajit has gone to Ayodhya with a threat to destroy the whole land with their kith and kin. Though they had complete trust in the ability of Bharata to handle the situation, they were not able to remain a moment more in Lanka. Should they fly back on Hanuman to Ayodhya? Or should they remain there, sending Hanuman alone? Difficult decisions had to be made. And Indrajit had moved to Nikumbhila in the meantime.

 

Hari Krishnan

 

[[Category:Lakshmanan:Indrajit]] [[Category:Lakshmanan]]

Hanumaan - Part 3

2010-03-05T02:47:31Z

Hariki:

= The Tail of Vali =

‘Don’t be afraid. Vali is dead and his tail went with him.’ Hanuman’s special way of putting things across… As we saw earlier the name Vali made Ravana shudder. Just two verses earlier, his eyes were spewing fire. Now they mellow. An uneasy smile appears on his countenance. ‘Ah...I see… are you a messenger sent by Vali’s son? How is Vali? Is he well?’ Hanuman enjoyed this uneasiness. He slips more information in pieces and pokes at the shaken ego of Ravana. anjalai arakka Fear not O demon. Paar vittu andharam adaindhan. He left this world and reached the heaven. venjina Vali meeLaan. He will never return. vaalum poi ozindhandre! Nor will his tail. Don’t worry sire. Vali is dead and gone. He will not come back and his tail was also dispatched with him. It won’t return either. Hanuman told Ravana that the most powerful Vali was killed by a single arrow shot from the bow of Sri Rama, thus giving him the message that Rama was not to be underestimated. But that information helped to pacify Ravana’s troubled heart. Vali is dead. He was able to see only up to that and no more. His passion, folly and ego were too thick to be penetrated. He could not see the fact that if Rama killed Vali, who had overpowered him, it would not be difficult for Rama to put him to such an end.

== Ravana’s reaction ==

‘Ah I see. Your king is so meek as to worship the one that killed his elder brother. Your team leader Angada is brave enough to serve a person that slew his father. What a glorious way to follow! It seems you serve him because you are all afraid of him. Don’t be afraid of me. I won’t kill you. You may convey to me what you are supposed to.’ Putting up a brave face when the heart is confused. Few moments before, this same Ravana was fretting and fuming. Ravana was a person who could not tolerate the slightest protest. Here, he had lost a sizeable portion of his army and even his own son, Aksha Kumara in an attempt to capture this monkey. He could not contain his grief, anguish and anger. He was very particular to kill this monkey in revenge. Look at the words that he utters now. He reassures Hanuman – who is supposed to be afraid of Rama and serves him because of the fear he has for a person who killed his leader – that he won’t kill him as he was an emissary. He so magnanimously adds. ‘You came with the message of someone. But you caused untold damage by destroying my land and engaging in a battle with my army needlessly. Now that you are caught, you must be afraid. Don’t be afraid. I won’t kill you, as you are a messenger.’ That must have been the bravest of speeches! Imagine this Ravana. He was so angry moments ago. And he had valid reasons too. Loss of a handsome son in the most gruesome way would anger anyone. The proportion of anger in the case of a person like Ravana, with such power over the worlds, need not be emphasised. Now he tries to reassure the monkey that killed his army and his own son.

 The folly does not stop with that.

= Nothing kills passion faster… =
<blockquote>The greatest of maladies is not wrongdoing alone. But the inability to realise what one is doing is wrong… </blockquote>
‘I am saying these words by the order of Sugriva,’ said Hanuman. ‘You have violated Dharma. You are blindly rushing towards your death. The effects of penance you undertook – by conquering the baser desires of the senses five – are on the wane by what you have done now. The glory that you earned by your victories over the three worlds has diminished already by your misdeeds. A portion of whatever remained was wiped by me today. You are going to see your glory, your power and the strength of your boons moving away from you if you persist in what you are doing.’

‘What you have done is not worthy of a person, who has mastered the Vedas. The learned, the wise would never think of treading the path of destruction, like what you do. You have taken another man’s wife stealthily, by force and against her wish. Nothing can stop your destruction Ravana! Even if you have thousands of strong arms that can devastate the worlds, even if you are endowed with thousands of heads, that is not going to stop your end. They would just turn to ashes, just as a small flame of a lamp turning bales and bales of cloth to ashes. (kadung kanal ut podhi seerai jnuuru avai sEmam seluthumO’) Return Sita and live long, sparing your kith and kin of gory death.’

Nothing of the long peroration of Hanuman appealed to Ravana. All his twenty ears turned a deaf ear! He listened to only one sentence, however. That Hanuman says so by the order of Sugriva. He laughed like thunder. ‘A puny monkey existing on fruits and roots has advised me! And another monkey dared to enter my country and is standing before me!’ His anger surfaced again. That’s the trouble with all thick heads. They can never see what is really wrong with them. Just look at this Ravana. He performed great penance to gain power. He waged gory wars to reach this position. He established himself as the greatest in all the three worlds. He had the Devas, and even the elements, to serve him. He had the richest wealth in the universe that even Hanuman, at the time of his search for Sita, acknowledges as the result of unrelenting effort and his penance. He had the most beautiful damsels to serve on him. But to what avail? He could not see what was wrong with him! He could not realise that it was against all virtues to covet another man’s wife and retain her against her wish. He could not see the warnings written on the wall. He was deaf to all the good-intentioned advice. The greatest of maladies is not wrongdoing alone. But the inability to realise what one is doing is wrong. Valluvar says:
<blockquote>ஓதி உணர்ந்தும் பிறர்க்குரைத்தும் தானடங்காப் பேதையின் பேதையார் இல். (குறள் 834) </blockquote>
There is a man that is learned and subtle and a teacher of others, and yet continues to be the slave of his passions himself; there is no greater fool than he. (Tr. by Sri V V S Aiyar).

Does it not remind one of what Ben Elton, the British comedian, said? “Nothing kills passion faster than an exploding harpoon in the guts”. That was true in the case of Ravana. His lust for Sita did not die until Indrajit, his eldest son was killed and until he lost almost all of his army in the pursuit of a vain and vexatious desire.

= Goal setting and preparing =
<blockquote>The three important rules of working towards the goal of Jose Silva and Burt Goldman demonstrated by Hanuman… </blockquote>
Just two words are sufficient to infuriate Ravana and to make him lose his head. ‘Return Sita’. We see this happen whenever these words are uttered, whether by Malyavan, the grandfather of Ravana, Vibishana, Kumbakarna or Indrajit himself. It may be surprising. Even Kumbakarna advised him against the retention of Sita. Indrajit realised this much later, just a day before his death. Nothing changed Ravana’s heart, excepting the death of Indrajit. That desire for Sita died with the death of Indrajit. You may recall the embarrassed state in which Ravana was when he heard the name of Vali and how he mellowed. The information that Vali was dead rejuvenated his spirits. His ego was thick enough to obscure him from the other information that it was Rama who killed Vali. He ordered the killing of Hanuman. ‘He should be left alive,’ reasoned Vibishana, ‘at least to go back to those humans and inform them of what happened here. If you put him to death, you are losing the opportunity of letting them informed of our might.’

=== Hanuman’s humility ===

Hanuman’s tail was ordered to be set on fire and when it was done, he set fire to entire Lanka and after ensuring Sita was safe in the island, jumped back to join Angada and his team. The moment they saw him, they understood that he comes back with the good news. They jumped in glee, were jubilant and the air was filled with their joyous shouts. The poet says that they were as noisy as the fledglings in the nest, on the arrival of the mother bird.

They were overjoyed at the news of Sita’s safety and her message to all of them. The point is, while he gave an elaborate account of what Sita asked him to convey, he did not speak a word about his encounters, his victory over thousands of rakshasas, his meeting with Ravana, and his setting fire to Lanka. thaan than vendriyai uraippa velgi says Kamban. ‘He could not speak of his glory himself.’

In killing thousands of rakshasas, meeting Ravana and setting fire to Lanka, Hanuman gave a clear message. The humans are not puny. They have a very powerful ally. They can sieve the entire globe and find out Sita within a very short time. Just one monkey killed so many thousands of valiant rakshasas and set fire to Lanka, an incursion into which even Yama was afraid of. Therefore, when an army of monkeys comes to Lanka, it would not be easy to wage a war against them. What Hanuman did is an important beginning in goal setting and achieving. Jose Silva and Burt Goldman have this to say on Setting and Achieving Goals, in the Silva Mind Control Method of Mental Dynamics. “The seeding of cause for desired effect is quite simple and can be summed up with five rules:
<blockquote>1. Decide what you want to plant and acquire the seeds. (If you purchase carrot seeds you will be disappointed if you expect turnips to sprout.) 2. Prepare the ground. (Professionals take more time in preparation than they do in actual work. The amateur looks to cut corners and skip preparation. You must break up the soil, plough the ground, hoe it, scatter nutrition and water it if you expect a bountiful crop.) 3. Plant the seed. (Begin. The seeds will not sprout in their envelope or in your pocket. There is no need to concern yourself with whether or not they will germinate and grow, for if you do not plant them, they will surely not grow.)” The fourth and fifth rules, Tending and Harvesting are too premature to speak of now. </blockquote>
The entire episode is before you to go into it once again, and see how these rules have already been enacted in the epic.

= Communicator par excellence =
<blockquote>Hanuman, the Child of Eloquent Tongue (Sollin Selvan) shows his skills in non-verbal communication too… </blockquote>
On the other side, Rama’s distress was increasing. He had already received reports from the other three teams that went on the East, West and North sides. They could not find Sita anywhere. We see him in a depressed state of mind. ‘The allotted number of days has expired. Three teams have reported back. They could not find Sita. The fourth team has not yet arrived. What could be the reason Sugriva? What do you think? Would they be safe and alive?

Or would it be that Sita is dead and they have come to the conclusion that it would be better to give up their lives rather than informing me of her death? Would they have been imprisoned by Ravana? Or are they afraid of returning because their timeframe has expired in futility? Are we doing the right thing Sugriva? Is this the right direction to move? Or are we going to end up in a mess? While Rama was thus speaking to Sugriva, they saw the search team that went south returning. It was not led by its original leader, Angada. Instead Hanuman was spearheading the Vanaras. It was Angada and other monkeys that asked Hanuman to lead them, as he had the happy message with him. Just visualise this scene. Rama and Sugriva are seated on some high rocks. Hanuman and the team are coming at a distance. A long distance. The Vanara warriors are in sight but are not within a distance that could make verbal communication possible. Hanuman gauged the situation quickly. His sharp intellect told him the state of mind in which Rama would be. He knew for certain that all the other three teams would have returned. He knew it beyond doubt that the other teams have returned with empty hands – for it is he who has seen Sita. He knew intuitively that a report of failure by three teams would have caused tremendous agony in the mind of Rama. He also knew that Rama was eagerly waiting for the fourth team to report. He would have been under great mental stress since the timeframe set for them has already elapsed. Hanuman is a brilliant observer. His instincts and intellect are sharp beyond our perception. As he was walking towards Rama, he envisioned the thoughts that would have been running in his Lord’s mind. The time that would take for him to come within earshot of Rama was considerable. Hanuman knew that these last minutes of suspense are too much for anyone to bear. Let us think of a situation. A close relative of ours is in the army, fighting in the warfront. Think of the moments between the telephone ringing and our picking the receiver up. Think of the moment of the ringing of the doorbell, with the postman with what looks like a telegram in his hand standing outside, and the time that takes for us to sign and receive the telegram and open it. Don’t these moments expand themselves into tension filled aeons and aeons of time? Are we able to stand that stress? The tension of the moment?

The wonderful thing about Hanuman is that he understood the condition in which Rama was and he did a brilliant thing. Rama and Sugriva were sitting, facing south, as it was the direction from which the team was coming. If Hanuman had to prostrate before them, he has to face north and prostrate. Instead, he turned around, faced south and fell on the ground, flat in obeisance. It was against convention. One should not prostrate facing south, as that direction is ruled by Yama. But that conveyed the entire message to Rama! He understood why Hanuman did so! He was delighted. ‘kandadhum uNdu avaL kaRppum nandru’ he told himself. ‘He has seen her. Since he is prostrating, she is respectable. Her chastity has not been violated. She is unblemished.

A small act. Thoughtful act. Done in time. With deep understanding, empathy, love and innovation. Hanuman shines out here as communicator par excellence.

= The art of report making =
<blockquote>A report should start with the result first. Elaboration comes later. Maruti shows the best way of reporting… </blockquote>
Precise reporting is a skill that many people lack. Senior Managers know this and would acknowledge it immediately. For, how many times they would have yawned through tour reports of say sales personnel. It would start with the difficulties that the person encountered – right from the time he boarded a bus, train or aircraft – would emphasise the trying circumstances in which so-and-so was met, how the market conditions dog the efforts to sell and all blah blah blah… After three pages the person would state the result. ‘I could not get any orders this time. The conditions are improving and we hope to do better…’ A report should start with the result first. Elaboration comes later. Maruti shows the best way of reporting.

He reached the spot where Rama and Sugriva were waiting, after communicating the most important message by body language. Rama was eagerly waiting for the words to fall from the mouth of Maruti who was wisdom incarnate. ‘kandanen karpinukku aNiyaik kaNgaLAl’. The very opening word starts with the result. ‘Saw I the very jewel of purity, with my own eyes.’ It does not make one to wait even for a trice. The sentence is pregnant with information. The first word starts with the action and not the subject, ‘I’. The words ‘jewel of purity’ put Rama’s mind to peace. Rama knew his Sita. He was positive beyond any doubt Sita would prefer death to amoral ways. But the assurance was most important nevertheless.

‘If Rama was so sure, why then,’ one may wonder ‘did he subject her to agni pravesa?’ A careful reader of the epic would notice the mental turmoil that Rama went through when he uttered those words, and without difficulty see the two different roles that Rama was playing at that moment. The role of a husband and that of a king. He had to establish the purity of Sita in the eyes of the world. Ravana was no Publius Clodius and Sita was not Pompeia. Yet, ‘Caesar’s wife must be above suspicion.’ That is a discussion for another day. Let us come back to Hanuman.

By the words ‘jewel of purity’ Hanuman conveyed the unswerving loyalty of Sita. And he affirms ‘with my own eyes.’ I have seen her. Don’t think I am reporting on hearsay. I met her and I know it. A long narration follows. Hanuman tells his Lord how Sita is imprisoned and the miserable condition in which she has been spending her days, with Rama in her heart. He informed how Ravana has been tormenting her, though he could not touch her. ‘umbi pullinaal thoduththa thooya saalayil irundhaaL aiya’. She is living in the hut made by your brother.

Kamban differs from Valmiki’s version here. When Ravana took Sita to Lanka, he did not touch her. But he took her with the hut that she was living in. ‘She lives there like a sage, my mother, my goddess’ Hanuman continues in twenty-one enthralling verses. He gives out the final message. ‘She has set a timeframe of just one month, beyond which she would give up her life.’

Did you observe that Hanuman did not mention a single word about his exploits, his stunning victories, his glorious deeds and his dare-devilry in Lanka? Rama in fact did not know of any of these deeds, until Vibhishana told him at the time of his taking refuge in him. Great men do not speak about their accomplishments.

= Exploits of Hanuman heard through Vibhishana =
<blockquote>Hanuman did not inform Rama of his own successes and the way he has created terror in the minds of the Rakshasas. It was not in his nature to do so. </blockquote>
We saw Hanuman giving a graphic account of Sita and the conditions under which she was waiting for the arrival of her Lord. He clearly mentioned that she had laid a time limit of a month. Immediately Rama’s mind went on the preparations of reaching Lanka. They started working on that and Hanuman did not inform Rama of his own successes and the way he has created terror in the minds of the Rakshasas. It was not in his nature to do so.

==== Speaking of one’s own achievements ====

It is not possible for the great of mind to speak about themselves. For them action is the most important thing in life. What is to be done next is more important than what has already been done. They cannot even think of bragging. Actually when the mind is under control and wisdom rules supreme, a person does not feel the necessity to do so. Of course, there are times when a person has to give an account of what he has achieved. At the time of an interview, for instance. He or she cannot remain silent on his or her achievements because it is said in the books that great people do not speak about themselves. The same great books insist that a person should about himself or herself under specific circumstances. But it was not such an occasion and Hanuman was busy with the arrangements. It took them twelve days to reach the southernmost tip of the continent says the poet. Vibishana reached the spot when they were engaged in the task of building a bridge across the ocean. We saw the happenings in our earlier articles (Of Councils and Counsels). Rama granted the refuge to Vibishana and added him as a brother. When he met Guha, he said ‘we were four brothers till now and we become five now’. He added Sugriva as the sixth brother and Vibishana was added as the seventh.

Sri V V S Aiyar says this about the different ways in which this episode is treated in Valmiki and in Kamban.
<blockquote>‘Valmiki motives Rama’s acceptance of the rakshasa to a large extent on the tantra of Bheda – i.e., the policy of taking over to his side the person who has become the enemy of one’s enemy. For although – as Valmiki tells the story – Rama tells the war council that he will never turn out any person who comes to him as a friend even though he may have many faults, yet when Sugriva objects to him as a traitor to his brother, and therefore unworthy of faith, he says, ‘The Rakshasa desires sovereignty; and people of this stamp are usually very clever… He fears for his fate in his native country and that is why he takes refuge with me, giving up his brother.’ </blockquote>
Sri Aiyar, quotes other places from Valmiki and says,
<blockquote>‘These words, taken along with Rama’s quoted before, make of Vibishana little more than a common traitor who has had the good fortune of having foreseen in time the sure ultimate victory of Rama. And this should explain the bad odour that surrounds the name of Vibishana among modern critics of Ramayana in Bengal’. </blockquote>
Kamban treats the scene differently and makes it flow naturally. It is not that one epic is superior to the other. The greatness of Valmiki’s work cannot be questioned. However, Kamban had the advantage of learning the criticisms on the epic too and had the opportunity to improve the drama. How Hanuman’s deeds came to be known to Rama? Let us see that in our next.

= Exploits of Hanuman heard through Vibishana II =
<blockquote>Hanuman – the great communicator – fumbled for words. He did not speak anything for he was too shy, says the poet. </blockquote>
The reader would recollect the Ravana Durbar and the way Hanuman portrayed the picture of Sri Rama there. ‘Why should he have taken so much pains,’ one might wonder, ‘to speak so high of Sri Rama in the Durbar of Ravana, knowing fully well that he would not listen!’

Hanuman knew that in the entire Durbar there was one heart that was listening to him. He had searched the houses of almost all the residents of Lanka. He had been to the palaces of Ravana, Kumbakarna, Indrajit and all others, including that of Vibishana. When he entered the palace of Vibishana, he sensed a difference. That place unlike all the other houses in Lanka was devoid of meat and liquor. Hanuman was so impressed by this fact that he recalls this fact when he speaks in favour of Vibishana, in the council of Rama. To him, Vibishana was ‘oLiththu vaazgindra dharumam annAn’. He was like the very Dharma itself, surviving in the hiding, unseen by others in Lanka. For there was no place for Dharma in Ravana rajya! All his words were being listened to attentively by a single heart in that Sabha. Vibishana acknowledges this later. This happens when Vibishana gives Rama gives an elaborate account of Lanka and its defences, he tells Rama about how Hanuman killed armies and armies of Rakshasas, including the valiant son of Ravana and how he set fire to Lanka.

==== Why I sought you ====

‘I sought refuge in you, O glorious one, not only because I heard of your chivalry and that you killed Kara, Dhooshana, Vali et al; but also because I saw the way Hanuman fought with the mightiest of rakshasas and killed them,’ says Vibishana.

Rama was surprised to hear these words. ‘O you did so, did you? You never told me!’ He says. ‘You have killed more than half of the army of Ravana, Vibishana says. What am I supposed to do on reaching Lanka, Maruti? Is there anyone left for me to fight with in Lanka? Now I understand. You have not brought Sita back by yourself, because you wanted to leave at least that job for me; because you wanted to show the might of my archery to the entire world!’ Remember when Rama came to know of this, a period of two weeks had already elapsed.

Hanuman – the great communicator – fumbled for words. He did not speak anything for he was too shy, says the poet. As we have been emphasising time and again, humility was one of the greatest qualities of Maruti. It is really amazing to find that it was possible for someone not to feel the urge to speak of oneself, in the face of splendid achievement. The sanjeevini parvadha episode stands out as another incident that shows out Maruti’s swift action, valour, strength and humility. We will move on to the incidents leading to that episode.

= Brahmastra Padalam =
<blockquote>The Brahmastra Padalam (Canto) is a very important juncture in the epic. It puts almost all chief characters of the epic under test </blockquote>
Hanuman saw Indrajit for the first time, in his search for Sita in Sundara Kanda, sleeping in his bedchamber. Indrajit was known to be the most handsome, the most brave, the most valorous of all rakshasas. When looking at the sleeping Indrajit Hanuman thinks, ‘vaLayum vAi eyitru arakkanO’ Is he a demon with teeth curved like the crescent moon ‘kaNichiyAn maganO’ or is he the son of Shiva (Lord Muruga). Indrajit was so handsome. The next moment Hanuman thinks ‘iLaya veeranum Endhalum iruvarum pala naaL uLaya pOr ivanOdum uLadhu’ Both Lakshmana and Rama have to wage a war that would last for many days with him. He was so valorous.

He was skilled at all the weapons of destruction and was an archer par excellence. His skill in the illusory techniques of warfare (maya Yudha) made him the most dreaded of all. It was he who for sometime stopped Hanuman in the Sundara Kanda though it has to be accepted that Hanuman willingly subjected himself to his assault so that he could have an opportunity to see Ravana.

When the war started, Indrajit entered the arena after the death of his paternal uncle, the valiant Kumbakarna. At the end of his first war with Lakshmana, he disappeared in the skies, making Lakshmana believe that he went away from the battlefield. Lakshmana was preparing for his return to Rama at the end of the day, when Indrajit let loose the serpent-noose (naga paasa) and bound Lakshmana and the entire army of Vanaras by the powerful serpents. Finally Garuda appeared in the scene, making the snakes slither away. We have discussed this scene in an earlier instalment too. (When the very purpose of the war is nullified I)

On the resuscitation of Lakshmana, the war continues. Indrajit comes back to the scene after the death of their commanders in chief. The Brahmastra Padalam ensues.

The Brahmastra Padalam (Canto) is a very important juncture in the epic. It puts almost all chief characters of the epic under test. Test of physical strength; test of moral strength test of intellectual strength; and test of loyalty. We see Lakshmana restraining himself from using the Brahmastra against the order of Rama. We see Rama, untouched by the Brahmastra, crestfallen over Lakshmana who is unconscious and in a near-dead condition. We see Ravana indulging in a peculiar kind of design that puts him at a disadvantage later. We see Vibhishana in a battlefield where every single one of the 70-vahini strong vanara host was lying motionless, alone in a battlefield, away from his kith and kin, none to speak to and none to share his sorrow with. We see Sita who was shown the battlefield from the pushpaka vimana, looking at the motionless forms of her husband and his brother.

We also see Vibhishana initiating action. Jambavan giving a solution and Maruti once again swinging into action to bring the mountain of panacea (Sanjivi Parvata) and emerging as the mountain of faith; mountain of strength and above all as the very reincarnation of humility.

We will see the events that pushed Lakshmana into a stupor.

= Brahmastra Padalam II =
<blockquote>Rama restrains Lakshmana from using the Brahmastra against Indrajit. As is wont of him, he would not swerve from the path of rectitude… </blockquote>
Indrajit was ordered by Ravana to go to the battlefield once again. Rama asked the entire army to stand at the back while he and Lakshmana occupied the foreground. When they showered their arrows, even Indrajit was taken aback for a moment. ‘Choose your death the way you want!’ he roared. ‘Are you both going to fight with me together or do you prefer to be killed one by one?’ That was a clever way indeed to stop at least one of them for some time! Lakshmana insisted that Indrajit must be left to him and that made Rama move aside.

Within a short time, Indrajit lost his chariot. Lakshmana soon broke the locks that held the breastplates of Indrajit in place, leaving him unprotected, exposed and vulnerable. In a trice Indrajit vanished from the war-field and hid behind the clouds. The Vanara army once again misconstrued that he backed out from the field. Lakshmana’s experience told him that he would not have left the place and he should be around somewhere, to continue his fight from his hiding. He immediately sensed that Indrajit would be making preparations to launch the Brahmastra.

Scholars who have studied the intricate details of asthras (these are different from arrows) as narrated in the epics have opined that the descriptions, to a very large extent remind one of the modern day missiles. Erich Van Daniken, (who wrote Chariots of Gods) in his ‘Return to the Stars’ gives a vivid account of the Narayana asthra as described in Mahabaratha and compares it with the hydrogen bomb. The epic says that the asthra would not harm anyone who falls supine on the ground and pays obeisance to it. Erich Van Daniken feels that this must be due to the fact that the effect of the asthra – as in the case of hydrogen bomb – would not be so intense within a space of two or three feet above ground level, as the gas tends to move upwards.

Intricacies apart. The fact remains that whenever an asthra is launched there is a mention that whoever proposed to shoot it ‘started making preparations for it’.

Lakshmana felt that Indrajit would be getting ready to shoot the Brahmastra. He knew how to parry it. He was also equipped with the Brahmastra to counter it. But, you know Lakshmana. He would not act on his own in such matters. He would need the ‘go ahead’ of Rama. Therefore he turned to Rama and said ‘The fellow vanished into skies before I could wink. I am unable to find him anywhere. If he were surviving my arrows he sure would come back with the mightiest of weapons and destroy the entire army. eNNam matru ilai ayan padai thoduppen endru isaindhaan. I want to use the Brahmastra. I don’t see any other option.’

‘No,’ said Rama. Being the very embodiment of Dharma, it was so very natural of him. He would not think of using such superpowers unless driven to the extremes. Actually, he was to be coaxed, cajoled and forced by Madhali, the charioteer of Indra, to use Brahmastra against Ravana.

‘Do not use the Brahmastra, Lakshmana, for its use would annihilate all the three worlds. Nobody can stop its destructive force.’ That was the test for Rama’s moral strength, just one of many. As is wont of him, he would not swerve from the path of rectitude. Now the test of Lakshmana’s loyalty begins.

= Brahmastra Padalam III =
<blockquote>For Lakshmana, the order of his brother was supreme. He accepted the word of Rama not to use the asthra. And he did not use it, at the cost of his very life. </blockquote>
Indrajit went to Ravana, immediately after his disappearance from the battlefield. As the evening had already set in, Rama, Lakshmana and the entire Vanara army were moving away from the field. Indrajit told Ravana of his intention to use the Brahmastra. ‘I need time to perform the necessary rites before the asthra could be used. Send a large army and engage them in battle till I return.’ Ravana ordered Mahodara to march with an army. He did so, with a multitude of them to continue the battle during the night.

On the other side, Rama, unaware of the arrangements of Ravana ordered Lakshmana to stand in guard to defend the Vanara army and went aside to perform the rites for the evening. Before moving out, he assigned Vibishana the task of fetching food for the army. ‘arundhudharkku uNavu varavu thaazndhadhu VeedaNa vallayin Egith tharavu vENdinEn’ ‘The arrival of food is getting delayed. You go personally to make arrangements.’ Vibishana moved away from the scene with his team. Rama and Vibishana were away from the field at the time of Mahodara and his army sweeping in.

==== The launching of Brahmastra ====

Lakshmana was manoeuvring his army and was fighting back when Mahodara switched over to the illusory techniques. He marched in, masqueraded as Indra and his army as the battalions of Devas and rishis. That caused confusion for a while and Lakshmana was pondering the reason why the Devas should be up in arms against them.

Indrajit was waiting for this opportune moment. He took advantage of this moment of inaction of Lakshmana. He fired the Brahmastra from his hiding. Millions and millions of sub-missiles showered out from that mightiest of weapons. ‘kOdi kOdi nooraayiram kodung kanaik kuzangal moodi meniyai mutrura chutrina’ Countless nooses flew and wrapped up the entire area, covering all the Vanara host and Lakshmana. Lakshmana fell down unconscious. Hanuman, who had the boon from Brahma – the creator – who was also the creator of the mighty weapon, protecting him from its effects, swooned on a massive heap of the mortal remains of elephants. Should one elaborate the condition of the army, when the two of the most powerful heroes of the epic were lying on the ground? Lakshmana was most affected of the lot, as he was the target of the asthra. My hands tremble as I attempt to write that he was breathless. But that was the fact.

The entire scene, as painted by the poet, is gruesome with millions of Vanaras lying on the ground, blood just flooding the area. Rama returned to the field after performing his puja, only to find the pathetic situation. His grief was beyond words. He lifted the body of Lakshmana in his hands, put him in his laps and wept. He could not control his agony. He decides to give up his life, for what is life to him, without Lakshmana? Overcome by grief, he fainted and fell down by the side of Lakshmana.

And for Lakshmana, the order of his brother was supreme. He sensed Indrajit’s intention to use the asthra. He was equipped to defend it. He need not have sought the permission of Rama to use the weapon. He accepted the word of Rama not to use it. And he did not use it, at the cost of his very life. You may recall his words when Rama was asked to leave for the forest. Lakshmana with a bent and drawn bow was getting ready to fight Dasaratha when Rama stopped him saying he should not do so against his own father. Lakshmana said
<blockquote>‘You are my father (நல் தாதையும் நீ). You are my master (தனி நாயகன் நீ). You are the mother that bore me (வயிற்றில் பெற்றாயும் நீயே).’ </blockquote>
And that was Lakshmana. Never disobeying the word of Rama – even in the face of death.
<blockquote>Power in the hands of those void of wisdom leads to a bloated ego. A bloated ego leads to lust. Lust leads to anger. Anger leads to… </blockquote>
Brahmastra Padalam is a Canto, as you may recall, that is full of moving scenes surcharging the atmosphere with high emotions and high drama, leading to action and solution. You must have heard of the saying. There is none in the world who faced suffering, dejection, despair and driven to the extremes than Sri Rama. He faced all these problems. He went through all these emotions; all these tough situations and reacted how we react. He was overpowered by feelings at times. And, he came out successful from every single one of them setting an example to any of us. He shone like a beacon, wiping all the darkness that surrounded him in the end. By the word ‘end’ I do not mean the end of the epic. I mean the end of each incident.

Now it was one such occasion. Rama was aggrieved for it was Sugriva, Nala, Nila and the entire lot of the army that had been rendered lifeless. And, it was Lakshmana, his alter ego – the poet says ‘the mind of Rama functioning outside his body’ – which was lying motionless. He feels that he should have been there to save them; take it upon himself and faced the brute, instead of leaving them alone. But it was not fault of his. He was not aware of it. In his dejection, he is unable to see this. For a person like him who had the deepest faith in Dharma, was it possible to conduct the war any more at such a loss and regain his Sita? ‘No. I cannot!’ wails Rama to himself. By that moment, he could not take it any further, lost his consciousness and fell by the side of Lakshmana.

= Ravana’s game plan =

Power in the hands of those void of wisdom leads to a bloated ego. A bloated ego leads to lust. Lust leads to anger. Anger leads to… Brahmastra Padalam is a Canto, as you may recall, that is full of moving scenes surcharging the atmosphere with high emotions and high drama, leading to action and solution. You must have heard of the saying. There is none in the world who faced suffering, dejection, despair and driven to the extremes than Sri Rama. He faced all these problems. He went through all these emotions; all these tough situations and reacted how we react. He was overpowered by feelings at times. And, he came out successful from every single one of them setting an example to any of us. He shone like a beacon, wiping all the darkness that surrounded him in the end. By the word ‘end’ I do not mean the end of the epic. I mean the end of each incident. Now it was one such occasion. Rama was aggrieved for it was Sugriva, Nala, Nila and the entire lot of the army that had been rendered lifeless. And, it was Lakshmana, his alter ego – the poet says ‘the mind of Rama functioning outside his body’ – which was lying motionless. He feels that he should have been there to save them; take it upon himself and faced the brute, instead of leaving them alone. But it was not fault of his. He was not aware of it. In his dejection, he is unable to see this. For a person like him who had the deepest faith in Dharma, was it possible to conduct the war any more at such a loss and regain his Sita? ‘No. I cannot!’ wails Rama to himself. By that moment, he could not take it any further, lost his consciousness and fell by the side of Lakshmana. 

== The plan takes shape ==

The news of both the brothers and the vanara host lying on the field reached Ravana. Needless to say, he was so happy. Any good father in the position of Ravana would have first called Indrajit who earned this victory – a victory that even he himself could not gain – exchanged pleasantries with him, congratulated him, thanked him if he were magnanimous enough, celebrated it with his son who was at the root of all this. Not so for Ravana. He ordered drummers to go around the island to make announcements asking the people to celebrate it. Immediately, his mind saw the opportunity. Sita must be taken to the battlefield and shown how her husband and the entire army were lying dead. But there was another thing in the way. There were too many carcasses of rakshasas lying in the battlefield. When Sita surveys the battlefield, she should not be able to spot a dead rakshasa anywhere. That would add to the jolly good feeling. ‘See how I defeated your folk without losing even a single one of my warriors.’

Arakkan maruththanaik koovi – He called a rakshasa by name Maruththan. mundha nee poy arakkar udal muzudhum kadalil mudukkidu – you go first and throw all the dead bodies of rakshasas into the sea. nin sindhai oziyap pirar aRiyin siramum varamum sindhuvEn – if anybody else, other than your mind, comes to know of this, I will behead you besides nullifying all your boons. That is the problem with people. They do not know what they lose when they adopt underhand methods. And it was a loss that Ravana did not realise when he passed the order in glee and in haste.

Power in the hands of those void of wisdom leads to a bloated ego. A bloated ego leads to lust. Lust leads to anger. Anger leads to hasty decisions. Hasty decisions complicate the situation. And that leads to hell. Ravana is an example. Or call him ‘a warning written on the wall’. For what is not right cannot be called an example.

= The Divine Design =

Sita was ordered to be taken in the pushpaka vimana for an aerial survey of the field. She was unable to see the sight of both Rama and Lakshmana lying motionless on the ground. A closer look would have made her understand that Rama was still breathing. But it was from a flight that she saw them – a long shot, as our cameramen would call it. ‘All because I wanted to have a deer. And I did not have the wisdom to listen to Lakshmana’s words,’ wailed Sita. The shock that the scene would have caused on her mind could well be imagined. The scene is brimming with pathos, intense and immense.

Trijata, who was by the side of Sita, points out the fact that there were no arrows embedded in Sri Rama’s body and that he is uninjured and unharmed. That pacifies Sita. Trijada adds, ‘Maruti is siranjeevi. He could not be harmed. He is unconscious because of the effect of Brahmastra.’ Sita regains here composure by the soothing words of Trijada.

The plan of Ravana did not bear any fruit. He planned to impress her with his victory. Poor thing, he did not know that that was not possible. He could not create a feeling of loneliness in her. That was diffused by Trijada. Above all, his efforts in throwing the corpses of rakshasas into the sea did not make its mark. Apart from this, the attempt denied him of a golden opportunity of reviving the dead. We will see that presently.

In the meantime, Vibishana came back from his errand of organising food for the army. When the Brahmastra was fired, he was not in the scene. That left him unaffected by the asthra. Apart from that, Vibishana is also a Siranjeevi like Hanuman. He could not believe it. He was filled with grief. The scene was beyond comprehension. All these friends were so alive and he was supposed to feed them on his return. None is left now to inform him of what had happened in the meantime.

Earlier in the Naga Pasa episode, he was filled with feelings of guilt. Rama had sent him along with Lakshmana. He remained unaffected while the entire army together with Lakshmana was bound up as if by ropes of death. He could not face Rama. The situation was not that bad for him now. He started looking for evidences and understood what had actually happened. He found Rama and Lakshmana. He reasoned that Rama was untouched by the asthra and is only unconscious.

On seeing Rama, though in an unconscious condition, he regained his composure. He knew what is to be done now. He has to find Hanuman somehow. Maruti would not have been affected by this asthra or if it had affected him, the effect would not lost long. Who else other than an immortal like Vibishana could reason this out that Hanuman, another immortal would remain safe!

Vibishana soon spotted him on a pile of dead elephants, just waking up. Vibishana fetched water for Maruti and helped him to regain his self.

The divine design is present everywhere. It sure will send timely help and assistance, somehow and from somewhere. Why should Vibishana be sent to fetch food just moments before the episode! Who knew what would happen and how was it that he was sent away and was left untouched, to initiate action! What happened in Ramayana happens in the life of everyone. This is a universal fact. That’s why Robert Browning wrote in Rabbi Ben Ezra -
<blockquote>Should not the heart beat once “How good to live and learn”? Not once beat “Praise be Thine! I see the whole design I, who saw power, see now love perfect too: Perfect I call Thy plan: Thanks that I was a man! Maker, remake, complete – I trust what Thou shalt do!”</blockquote>
= The Divine Design II =
<blockquote>It is amazing that the epic refers to time zones when describing the flight of Hanuman in search of the herbs… </blockquote>
It was so very typical of Maruti, when he regained his composure to enquire about the welfare of Rama. His second question was about the condition of Jambavan, for only he knew the names of the herbs that would remedy the situation. Both Vibishana and Hanuman search him and find him soon, in a semiconscious state.

Jambavan right at the outset, even without verification, says ‘The asthra would not have had any effect on Rama, who is the Veda of all Vedas. I know he would be safe.’ Indrajit would acknowledge this later, in aghast. ‘dhala malark kizavan thandha padaikkalam’ the weapon that was given by the one who rules the lotus (Brahma) ‘thazalin saarthi’ was ignited (or was honoured with the burning of camphor) ‘alavu iladhu amaya vittadhu’ and launched with unlimited energy ‘iraamanai neeki andru’ not excluding Rama. ‘vilaivu iladhu’ It had no effect on him. ‘mEni theeNdila meendadhu’ did not touch his body and returned.

Jambavan then mentions three herbs – to resuscitate the dead, to restore severed limbs and to extricate the pieces of weapons that are embedded in the body – and elaborately gives the location. Hanuman was to bring the herbs before sunrise to use the herbs for good. ‘These herbs’, said Jambavan ‘came out of the ocean of milk when it was churned for elixir and are preserved in a mountain beyond the Kailash.’

Hanuman flew to the mountain. One important verse that deserves attention has not been discussed much to this date. It says Hanuman, when he reached Uttaraguru felt so bad, when he saw the sun above him in the sky. And then he pacifies himself saying ‘kadhirin selvan mEtrisai ezuvaan allan’ The sun never rises in the West. ‘vidindhadhum andru’ This is not sunrise (this must be sunset). ‘mEru maatrinan vadapaal thOndrum enbadhu maraigaL vallOr saatrinar’ Those well versed in the holy books have remarked that the Sun would appear on the Western sky to those who are on the north of Meru. This reference is obviously to the time zone. This deserves to be studied by deeply by scholars as this may hold a clue to the location of the hills that were mentioned in the epics.

This observation that the sun would be setting on the one side of the world while it is still night on the other side needs to be examined, if we remember that this fact was written by Valmiki thousands of years ago and by Kamban, a thousand years ago, much before the West realised this fact.

When he reached the mountain of herbs, Hanuman was in such a hurry that he was impatient to look for them. Many interpret the verse to mean that he forgot the description of the herbs. It was not so. He says to himself ‘ingu nindru innana marundhu endru eNNinnAl singumaal kaalam’ If I look for those three herbs (in this forest of shrubs, bushes, trees and other forms of vegetation) I will lose considerable time. Better lift this mountain and take it there. Let Jambavan identify them.

= Humility, the other name for Maruti =
<blockquote>Maruti’s character is beyond compare. He symbolises wisdom, strength, valour and above all, humility. </blockquote>
With the appearance of Maruti in the sky with the mountain of herbs, the air was filled with the good effects of the herbs and the army rose up again. Lakshmana stood up as fresh as he was before the battle started. All the Vanaras breathed again, all their wounds healed and limbs restored. Happiness filled the air, as the army became so euphoric. Shouts of joy were heard everywhere. Rama was once again his own old self. His gratitude towards

=== Maruti was just immeasurable. ===

Rama was extending his brotherhood to Guha, Sugriva and Vibishana. Hear what he says to Hanuman. ‘ennin thOndriya thuyarin eeru sEr mannin thondrinOm’ We were born to the King (Dasaratha) who died because of the sorrow caused by me. ‘munnam maaNdulOm’ We died anon. ‘ninnin thOndrinOm neriyin thOndrinai!’ Now we are born to you, the very embodiment of virtues.’ Rama is so moved, that he includes himself in the multitude that fell on the ground by the effect of Brahmastra, though he was untouched by it.

And once again we see Hanuman standing there, touching the feet of Rama and giving only such information that is relevant and no more. While the entire army is ecstatic, Hanuman is not in any way affected. He is the same old calm and composed self. Neither his attitude nor his activities show him in a frame of mind that feels so high about his achievement, though it was no small feat. His mind is preoccupied with the next step – that of putting the mountain back in its place!

Have you seen what Ravana lost in the bargain? When I think of this incident, I am reminded of the words of Jawaharlal Nehru, (in his address in Panjim, Goa on May 22, 1963) ‘There can be no victory or defeat in a nuclear war. It brings common destruction for all’. If nuclear war would bring common destruction for all, the reverse is true of the mountain of herbs. It brings common welfare for all.

Remember that Ravana ordered that the dead bodies of all rakshasas should be thrown in the sea, before Sita was brought to the scene? Had he left those bodies on the field as they were, the rakshasas would have also regained their lives! The fact that those were dumped in the sea stopped the effect of the herbs bringing about the common good!

Maruti’s character is beyond compare. He symbolises wisdom, strength, valour and above all, humility.

He was privileged to bear the throne of Rama, on his coronation - ’அரியணை அனுமன் தாங்க’

The throne was borne by Hanuman. ‘அங்கதன் உடை வாள் ஏந்த’ Angada bore the sword of Rama…

and thus was Rama crowned, goes the verse  -
<blockquote>அரியணை அனுமன் தாங்க அங்கதன் உடை வாள் ஏந்த பரதன் வெண் குடை கவிக்க இருவரும் கவரி பற்ற விரி கடல் உலகம் ஏத்தும் வெண்ணெய் மன் சடையன் வண்மை மரபுளோன் கொடுக்க வாங்கி வசிட்டனே புனைந்தான் மௌலி. </blockquote>
[[Category:Hanuman]]

Sita - Part 10

2010-03-01T08:37:11Z

Hariki:

= Playing with fire =
<blockquote>Your desire is like the desire to bundle up the blazing fire in a piece of cloth… </blockquote>
Well, it was Ravana’s way of looking at what comfort means, what pleasure is and how knowledge is to be applied to attain ‘the best of things.’ Attended upon by thousands of maids, adorned by gold and diamonds, remaining in the most spacious and luxurious palace et al. But Sita is above all this. Life in a palace was not something new for her. She is the daughter of an emperor and the daughter-in-law of another emperor. She indicates right at the beginning of her address to Ravana thus:

“A daughter of the high-souled Janaka, king of Mithila, Sita by name, I am the beloved consort of Sri Rama. May all be well with you! Having lived for twelve years in the palace of the kings of Ikswaku’s line and enjoying the luxuries available to humankind, I lived in the midst of an abundance of all (kinds of) enjoyments.” (Valmiki Ramayana, Aranya Kanda, Canto XLVII, Sloka 2 – 4)

‘I lived in the palace of Ayodhya for twelve long years, enjoying the best of things that is available for humankind. And then, when my husband was asked to give up everything and go on exile, he did so gladly. I followed him.’ Ravana should have understood the heart of this woman at that very moment. If it was gold, diamonds and the luxuries of life in palace that were important to her, she would have very well stayed back in the palace of Ayodhya. She was not exiled after all, and her husband did not insist that she should accompany him! It was she who gave up everything so readily, willingly and followed him because ‘her heaven lies where he is.’ Could she be tempted with gold and diamonds! They were mere metal and stones for her. Could the promise of ‘loads and loads of metal and stones’ move her away from her Rama !

She is enraged by the desire of this ‘sage’ (who has not yet shed his camouflage and emerged in his original form). ‘I am devoted to my husband,’ she declares. Look at the love, admiration and devotion that drip through every epithet that she uses to describe Sri Rama.

“I have taken a vow to follow (the mind of) Sri Rama, my husband, who is unshakeable like a big mountain, who is a compeer of the mighty Indra, and who is imperturbable like the ocean. I have taken a vow to follow (the wishes of) the highly blessed Sri Rama, who is richly endowed with all auspicious bodily marks, who affords shelter to all like a banyan tree and who is true to his promise. I am devoted to the mighty-armed Sri Rama, a lion among men, who is distinguished by a broad chest, who walks with the proud gait of a lion and resembles a lion (in prowess). I follow the vows of the mighty armed Sri Rama, whose countenance resembles the full moon, who delights all, who is the foremost of kings, who has mastered his senses, and who is of wide renown. Nevertheless, you, a jackal, covet me, a lioness (so) hard to win here. I am incapable (even) of being touched by you as the glow of the sun.” (Ibid, Sloka 33-37)

I am like the glow of the sun, which can only be perceived, but could not be touched. Is it possible for anyone to pick up a handful of that immense light flooding the earth? And if you still try to do so, know this. ‘ அக்நிம் ப்ரஜ்வலிதம்  த்ருஷ்ட்வா  வஸ்த்ரேண  ஆஹர்த்தும்  இச்சஸி ’ Your desire is like the desire to bundle up the blazing fire in a piece of cloth, even after knowing that it is fire. Do not play with fire. I will burn you down.

= Carrying her away =
<blockquote>Ravana burned with rage on hearing the challenge. This is something that none has dared utter in his presence… </blockquote>
‘You say you are the younger half-brother of Kubera. I wonder how your mind goes astray even though you are born in such a noble family.’ “How after calling god Kubera (son of Visrava), who is hailed by all good, your (half-) brother, do you seek to perpetrate a foul deed?” (Valmiki Ramayana, Aranya Kanda, Canto XLVII, Sloka 21) ‘Do not think that it is possible for you to survive, after, as you say, carrying me away. “”It may be possible to survive on abducting Saci, the consort of Indra (the lord of paradise); but none can remain in peace after carrying away me, the consort of Sri Rama. Having laid one’s hands on Saci, the consort of Indra (the wielder of the thunderbolt) of peerless beauty, one may survive long; but on treating with indignity a woman like me there is no escape (from death) for you even though you have quaffed the drink of immortality, O Ogre! (Ibid, Sloka 23 and 24)

Ravana burned with rage on hearing the challenge. This is something that none has dared utter in his presence, after the Vedavati incident. He clapped his mighty palms in mock appreciation of what she warned him against. The real Ravana burst forth from the sanyasi-exterior. He stood there with his ten heads and twenty mighty shoulders, his twenty eyes reddened, blood-shot and burning like pieces of coal. Not giving up his attempt at arguing his case even at that stage, he once again craftily tried to persuade Sita. Valmiki calls him ‘vaakya kovidaH’. A wordsmith. A master of expression.

Finding that neither the desire for gold and luxuries, nor power, nor the promise of a prosperous life nor even a threatening and menacing appearance shake her strong will, he decided to carry her away. “Having spoken as aforesaid to Sita (the princess of Mithila) who spoken kindly (to all) and deserved kind words from all), and approaching her, the ogre, Ravana, who was extremely vile of disposition and was infatuated with passion, caught hold of Sita (who was like a mother to him) as Budha (the deity presiding over plant Mercury and son of the moon-god) would seize Rohini) would seize Rohini (the principal consort of the moon-god and the deity presiding over a constellation of that name).” (Ibid, Canto XLIX, Sloka 13 – 16)

He caught her like Mercury seizes the constellation Rohini. Now, according to the legend Budha is the son of Moon and Rohini is the wife of Moon. Drawing a parallel, it is deduced from this simile that Ravana caught hold of Sita, who is to be held as his own mother.

“With his left hand he caught hold of the lotus-eyed Sita by her locks, while with his right hand he clasped her by her thighs.” (Ibid, Sloka 17)

The interpretations of this Sloka vary widely and wildly. Devotees are not able to digest the statement that she was physically touched by Ravana. We should, however, remember that these are the words of the Poet who envisioned this scene. Let us go into a few of the most popular interpretations of this Sloka.

Kamban’s version of this scene is entirely different. We have seen his version while studying Ravana. We will go into that as well, briefly.

= Helpless I am =
<blockquote>The Lord and His Consort are playing their human roles now and let us look at them from that perspective… </blockquote>
Just imagine a situation like this in our lives. I live with my husband for a long number of years; he loves me and I love him. Suddenly, it so happens that a stranger appears at my doorstep and declares that he would make a better husband and that I should discard my husband and live with him, that moment onwards. He is not willing to listen to reasons; he is not willing to think of what is right and what is not. To top it all, he is not prepared to reckon that I have an opinion of my own at all! Appearing from nowhere, all of a sudden, he is forcing his decision on me!

Let us for a while forget that Maithili is none other than Mahalakshmi herself. The Lord and His Consort are playing their human roles now and let us look at them from that perspective, for that is how they want us to see them, and derive strength from the example that they have set for us, to face the much smaller and petty ‘mountains’ that nag us every moment. The most excruciating moments they have encountered and passed through, going through every moment exactly as how we would, but emerging gloriously from them and remaining unscathed, by strength of character, patience, tolerance, chivalry and all that goes to elevate an ordinary soul into a Mahatma. These are the moments that are to be held in the right perspective, if at all we intend to benefit from the study of the epic.
<blockquote>வாமேந  ஸீதாம்  பத்மாக்ஷீம்  மூர்தஜேஷு கரேண  ஸ: | ஊர்வோ:  து  தக்ஷிணேந  ஏவ   பரிஜக்ராஹ பாணிநா     || </blockquote><blockquote>                                                                                  (ibid  49 / 17)</blockquote>
says the Poet. As we saw in our last post, the English rendition of the Sloka would be: “With his left hand he caught hold of the lotus-eyed Sita by her locks, while with his right hand he clasped her by her thighs.”

I have heard scholars, in a hushed voice, describing the impossible angles by which she would have been carried. Maheshvara Tiirtha says that Ravana, an expert in all sciences, caught her by the shadow of her hair and the shadow of her thighs. Rama Tilaka, who sees a devotee of Mahalakshmi in Ravana, feels that he caught her by her feet, as she was his personal deity. There is another theory that states that Sri Rama left a Maya Sita before he went after the golden deer. This Maya Sita was in the prison of Ravana until the end of the war and performed self-immolation and the real Sita emerged from the pyre. Far fetched theories! Valmiki did not intend that! The third theory, especially, the Maya Sita theory needs some more discussion and we will take it up presently.

The description is very simple. We should remember that she was in a helpless condition, semi-conscious, or nearly unconscious, with the ogre catching her by her tresses. She is falling down on the ground; but is held by her locks. Ravana held her by the nape of neck, and lifted her off the ground while she was falling semi-conscious, with his hand underneath her legs. She was carried across the chest as babies are carried. The picture is quite simple. ‘I was helpless at that time,’ says Sita, of this moment. She uses the word ‘ விவசா ’ helpless, thrice, referring to this moment, on three different occasions.

= Was he a devotee? =
<blockquote>If Ravana carried her off because he was her devotee, then we should find other suitable explanations for his behaviour; his attitude to her… </blockquote>
The uncanny ability of many a commentator to unearth unseen explanations, hidden meanings and often, esoteric interpretations has always baffled me. For example, I came across this interpretation of a Sloka that is a part of the speech of Ravana, when speaking to Sita, just moments before the abduction.
<blockquote>கை:     குணை:   அநுரக்தா      அஸி    மூடே   பண்டித மாநிநீ   ||</blockquote><blockquote>ய:  ஸ்த்ரியா  வசநாத் ராஜ்யம்  விஹாய  ஸஸுஹ்ருத்  ஜநம்| அஸ்மிந்      வ்யால       அநுசரிதே       வநே    வஸதி    துர்மதி: ||                                       (Valmiki Ramayana, Aranya Kanda, Canto 49, Sloka 14 and 15 (Part) </blockquote>
A simple and direct translation of the Sloka reads as follows: What are the merits of that Rama that justify your passions for him? You are illiterate, but seem to consider yourself widely read. That mindless Rama gave up the kingdom and its kind-hearted people and is dwelling in this forest where predators are on the prowl.”

The commentator, of course an ancient commentator, who is enthusiastic about calling Ravana a devotee of Mahalakshmi, gives the following interpretation.
<blockquote>‘  மூடே பண்டித  மாநிநீ  மயி  பாவ  ப்ரணீயதாம் ’ Although I am an unread stupid, grace me too because I am your servant for a long time. Further, Rama is ‘ ராஜ்யாத்  ச்யுதம் ’ 'not fallen from kingship, but he has contempt for kingly pleasures, he thrusts these small things back with his foot...' why because  அ + ஸித்த  அர்த்தம் -  அஸ்ச அஸௌ ஸித்த  அர்த்த: ச  ' Vishnu is one with His purposes fulfilled... thus He does not care for a petty kingdom, when He is the King of Kings...' </blockquote>
The allegation that ‘you are illiterate’ is skilfully polished to mean ‘I am ignorant’. The commentator goes on: You are in passionate love with him because of his shiila indefinable, illimitable auspicious merits. ‘  அநுரக்தா  அஸி ’ you are impassioned for such a Vishnu, and I have no objection for that, but bless me too. ‘ துர்மதி: துஷ்டேஷு அபி மதி: - அநுக்ராஹிகா புத்தி ’ He is not a mindless person, but he has a mind for the mindless and bad-minded persons like me. So please come with me and let your husband follow you to Lanka and accord salvation, as planned by you all.

In short, Ravana is inviting Sita to his palace, so that Rama can follow and kill him as planned. The commentator cites the story in the Bhagavata Mahapurana that Ravana and Kumbakarna are originally Jaya and Vijaya, the doorkeepers of Lord Narayana, and therefore Ravana must naturally be called the devotee of Mahalakshmi. The arguments have their validity, of course, in their own way. That Jaya and Vijaya wanted to be liberated from their present birth and return to their original posts soon, sounds plausible in that the interpretation testifies to the ingenuity of the commentator to find what is unseen and support it with the Text. But such interpretations, clever, skilful and scholarly though they are, change the entire tone of the epic and make us lose sight of the very purpose of the avatar and help only to lead us astray, necessitating us to find far-fetched and rearranged explanations at every other step.

If Ravana carried her off because he was her devotee, then we should find other suitable explanations for his behaviour; his attitude to her and the lusty and lewd words that he uttered to her. That takes away the purpose behind the way in which the characters are structured. That makes the Text laboured besides coming between the Epic and what it stands for.

Let us now see the Maya Sita theory in brief.

= Clever but not convincing =
<blockquote>Either way, it is a clever invention. It serves to save Janaki from the ‘disrepute’ that clouds her. But that ‘disrepute’ is what the pundits have perceived… </blockquote>
The Maya Sita theory has a minimum of two versions. According to one version, it was Rama who made the real Sita disappear and placed an illusory Sita in the hermitage. It was this illusory Sita that was abducted by Ravana; remained imprisoned in the Asoka Vana and performed self-immolation in the Agni Pravesa scene and from the fire emerged the real Sita.

Right Hon’ble Srinivasa Sastriyar narrates the story with a minor difference. ‘The real Sita entered Agni and disappeared when Ravana entered Janasthana,’ he says, quoting the other version of it. Therefore, it was Janaki herself who disappeared from the scene, to reappear from the pyre at the end of the scene of her repudiation and Rama had no role in it, as suggested by the other version.

Either way, it is a clever invention. It serves to save Janaki from the ‘disrepute’ that clouds her. But that ‘disrepute’ is what the pundits have perceived, what they believe has occurred to her since they look at the incidents of the great Epic through coloured glasses. It is not real and does not exist. And this theory serves to ‘protect’ (!) Rama from the hard-hearted image that he is projecting of himself. Because, it was an illusory Sita, after all, you see that he questioned and sent into the pyre. He needed some excuse to send this illusory Sita back and bring his darling out of the fire, did he not!

This Maya Sita theory, as we said, is clever no doubt; but is not convincing. It is another thing if the drama is changed and the events were developed with this as the base. That happens with every other version of the Epic. Every Poet or author had his own vision and narrated the epic – be it Ramayana or Mahabharata – in his own way. We are not questioning that. Every person endowed with creativity has a different vision. Only, the degree of excellence varies. But the Maya Sita theory is a mere concoction as it tries to interpret Valmiki Ramayana, on the basis of other works. Listen to Right Hon’ble Srinivasa Sastriyar:
<blockquote>“Let me at the outset dispose of two points raised by students entitled to reverence. One is somewhat extraordinary, not justified by Valmiki’s text at all but based on other works of lesser authority, claiming however to interpret the incidents of the Ramayana faithfully. The story according to them is that when Ravana appeared in Janasthana to carry away Sita, the real Sita disappeared entering Agni and the Sita who figures in the subsequent Kandas right up to the repudiation by Sri Rama and the ordeal by fire, was a Maya Sita. This has been vouched for by great authorities and there are large numbers of people among us who like to believe this story.” </blockquote>
As Sastriyar points out, this theory takes all the interest away from the Epic. If it was an illusory Sita that Rama placed in the hermitage – or who resided there, with the real Sita having disappeared herself – then why should Rama lament? Why should he go delirious with the pangs of separation? Why should he stop before every bird, tree, plant, river, mountain et al and ‘speak’ to them in sheer desolation? Was it for this ‘maya Sita’ that he entered into friendship with Sugriva, and then threatened him of dire consequences later, for being inactive! Was it for this mere ‘illusory woman’ that he constructed a bridge across the ocean and fought valiant battles to obliterate that which is not right? That makes all the other developments pointless.

As Sastriyar puts it, ‘why would people at all be interested in the agony of isolation and the strength of character that Janaki displays in the Asoka Vana, if they accept the ‘invention’ that it was an illusory substitute who suffered there! “I think it is extraordinary,” he says, “that any people should believe that the Sita of the greater part of the tragedy was a counterfeit Sita and should still interest themselves deeply in her fortunes, elated when she rejoices and grieved when she suffers. That, I think, is an impossible position. I therefore discard the Maya Sita story as entirely unfounded and calculated to take away our interest in the whole of this drama.”

= This is what she has to say =
<blockquote>If expert opinion differs and interprets this moment variedly, what has she to say? </blockquote>
If expert opinion differs and ranges anywhere from getting hold of her by her shadow, to a purported but not supported theory of her illusory form, what has she to say about the moment?

As Ravana caught hold of her, the sylvan deities fled from that spot, endowed as he was with sharp teeth and mighty arms and resembled Death himself – ‘ ம்ருத்யு ஸங்காசம் ’ – and suddenly there appeared the Pushpaka Vimana, drawn by mules. Ravana, uttering harsh words, picked her up, placed her in the aerial car. ‘She was unwilling and wriggling like the consort of King Cobra,’ says Valmiki. ‘ பந்நக  இந்த்ர  வதூம் இவ  விசேஷ்டமாநாம் ’ She was writhing, wriggling like the wife of the Lord of Serpents, obviously struggling and resisting from her being carried off. But her slender arms were no match to those mighty arms that shook Mount Kailas. Once again, let us confine her to her human role, without bringing her divine nature and confusing ourselves too much, for this is the way in which the Poet paints the picture. We are not, at least for the present, going into questions like ‘was she capable of handling the situation herself, and could she have stopped Ravana,’ et al. More over, speaking of strength, there are two different planes to be considered, namely, physical and mental. We will go into these questions one by one.

Let us now restructure what happened at this moment once again. He caught her by the plait and carried her away when she was falling down, as indicated by the description that ‘he held her by the locks (nape of neck) and thighs’. She was semi-conscious at that moment. Of this, there can be no doubt because that is what she says not once, but thrice, on three different occasions.

As the aerial car rose up into the skies, she wailed the name of Rama. The very next moment, she called the name of Lakshmana. ‘  ஹா  லக்ஷ்மண  மஹாபாஹோ  குரு சி்த்த  ப்ரஸாதக ’, ‘O Lakshmana of mighty arms, the delighter of the mind of elders (or, the delighter of Rama’s mind) you do not perceive me being carried away by an ogre who is able to assume any form at will.’ (Ibid, Sloka 24)

A rough elaboration of the Sloka would read as follows. ‘I am being carried away by this demon who assumes any form at will. I have seen that ability of his with my own eyes. He walked in the form of a Brahmin, old and withered, chanting the Vedas and now he walked out of our hermitage with the most terrifying of forms. What are you doing O mighty-armed Lakshmana, when he is carrying me away! Is it not your duty to protect me! Did you not see him carrying me away!’

That, once again, is a confirmation of what we have already seen, on what she really thought of Lakshmana and how he held him in her heart. (See: [http://www.heritagewiki.org/index.php?title=Sita_-_Part_9#Here_lies_her_heart Here lies her heart]) She wails to the river, birds, mountain, plants and trees, pleading with them to convey that she has been carried away. She asks them to mention to Rama the state in which she was carried off.
<blockquote>“Nay I offer salutations to (all) those deities who dwell in this forest, full of various trees, and pray to them: ‘(Kindly) speak to my husband of my having been borne away. I seek the protection of all the animals of different species, the herds of deer and the flocks of birds, which actually dwell in this forest and pray: ‘Kindly tell my husband of his beloved spouse, more valuable (to him) than his very life being borne away and add the following: ‘ விவசா  அபஹ்ருதா ஸீதா  ராவணேந இதி  சம்ஸத ’ Your Sita has been carried away by Ravana, helpless as she was.” (Ibid, Sloka 32 – 34) </blockquote>
Tell him that she has been carried away by an ogre and lay stress on the point that she was helpless. She was not in control.

This is what she would tell Hanuman and Rama himself, later.

= This is what she has to say – Part II =
<blockquote>This is one of the most beautiful and most moving scenes in the epic. It is not without reason that those in distress and destitution are advised to recite the Sundara Kanda… </blockquote>
She would tell Hanuman the same thing, later in the Sundara Kanda. After identifying her and consoling her, Hanuman offers to take her to Rama, on his back. “You will be united with Sri Rama as Rohini with the moon-god, the very moment as it were, you say that you wish to be so united. (Pray) climb up my back and reach beyond the vast sea through space precisely as I came here.” (Valmiki Ramayana, Sundara Kanda, Canto XXXVII, Sloka 27)

‘I will take you back as swiftly as I came here. You will be with Rama, even before you complete the expression of your wish that you want to be with him,’ he consoles her and assumes his viswa-rupa in order to inspire confidence in her. This is one of the most beautiful and most moving scenes in the epic. It is not without reason that those in distress and destitution are advised to recite the Sundara Kanda. This is the portion that describes the jewel among women, who was lonely, who was suffering, who was undergoing trauma of the extreme kind, was restored to her confidence, re-instilled and reinvested of her faith and came out of the cloud, blazing and shining, with the restoration of her dwindling strength. We will go into details later. Let us now come back to her answer to Hanuman.

‘The life of Rama is dependent on my survival,’ she tells him and very calmly gives out logical and convincing reasons to justify why she prefers not to go with him, seated on his back. Among the other reasons, which we would go into later, she cites one point to justify her preference to endure the sufferings for some more time to come, and be liberated by Rama and none else. “Keeping (as I do) devotion to my lord in the forefront, O monkey, I do not wish to touch of my own free will the body of anyone other than Sri Rama, O jewel among monkeys!” (Ibid, Sloka 62)

‘Eru sEvagan mEni allaal,’ says Kamban’s Sita. ‘But for Rama, the lion among warriors, ‘idai aaru aimpori ninnayum aaN enak kUrum,’ (the world would say that) you are a male, though I know that you are in absolute control of the five-senses and are above all that is petty ‘iv vuruth thINdal kUdumO?’ (and therefore) would I be able to touch you? Would I be able to remain seated on your back?’ But Kamban’s treatment is different because he moves away from Valmiki and depicts her abduction differently. We will see that presently.

Even as she utters these words, she is quick to see another point. ‘I am telling him that I won’t touch any male other than Rama. He might think that I was brought here by Ravana.’ Before Hanuman could even think on that line, she tells him,  ’அநீசா   கிம் கரிஷ்யாமி  விநாதா விவசா  ஸதீ  ’ (Ibid, Sloka 63). Notice the repetition of the word, vivasha. “That I was forced into contact with Ravana was because, being helpless, without protector and having lost control of myself, I could not do anything.”

And once again, when Rama alleges her at the end of the war, moments before the fire ordeal, she tells him, ‘  யதஹம் காத்ர  ஸம்ஸ்பர்சம்  கதாஸ்மி  விவசா  ப்ரபோ ’ (Ibid, Yuddha Kanda, Canto 116, Sloka 8). The same word vivasha occurs once again in her description of this moment. “I was helpless when I came into contact with the person of Ravana; I did not act of my own free will on that occasion. My adverse fate (alone) is to blame on that score, my lord.”

Of course, the discussion on this scene is for a later date. But the point is, she states consistently, whenever she recollects of this moment that she was, ‘helpless and semi-conscious.’ I was not under my control. Listen to her in the very next Sloka in the above scene. “That which is under my control, viz., my heart (ever) abides in you.” (Ibid, Sloka 9)

We will now take up what Kamban has to say.

= Ore and Ornament =
<blockquote>Draupadi was subjected to humiliation worse than this. She was brought to the hall where the royalty had assembled. She was pulled to the dais by her plait… </blockquote>
The debate over this point of Ravana holding her physically has been going on for a very long time. As we have seen, there have been numerous clever interpretations and inventions of Valmiki’s version to defend her against the ‘slur’ that has been caused by the act of Ravana. I don’t see that there is any need for going on the defensive on this particular point. A person is judged not just by actions, but by the intentions behind such actions.

Even if one goes by actions, what the Poet depicts is the action of Ravana and it is his action and his intention behind that action that needs to be weighed and is to be taken to testify his character. Janaki is not at fault. She remains like a solid rock. Why should she be defended? When there is no fault of intention, why should one think at all of going on the defensive?

Draupadi was subjected to humiliation worse than this. She was brought to the hall where the royalty had assembled. She was pulled to the dais by her plait and we know what else had happened to her that day. Do we hold her responsible for what had happened to her? Do we not judge her by intentions? If the onus for the action vests with Dhussasana in her case, the burden of responsibility lies on Ravana in this case. And not on her. She cannot be held in any other light.

We have been speaking about the interpretations of the incidents of Valmiki Ramayana. Valmiki had no difficulty in recording the drama as he envisioned. Going by what is recorded in the Uttara Kanda, this version none other than Rama himself listened to it and accepted it.

As we have been emphasising repeatedly, when Kamban retold the story, several thousands of years had flown in the majestic river of Time, with all eddies, tides, swirls, whirls and whirlpools. The general body of opinion had undergone tremendous change. The most important change being the elated state that the divine couple occupied in the minds of all. They were no longer the king and the queen with lofty ideals and loftier ways of living, when Kamban undertook to retell the epic. As a dramatist, he had the onerous responsibility of weaving the characters in a manner that did not give room even for the slightest shade of supposed darkness to cloud them. For him, Rama and Sita were not just a king and queen – of course a king and queen who are unparalleled.

In fact, when Valmiki began his epic, he started with the question on whom to write about. He just wanted to know who the best among men was. When Narada answered him, he simply mentioned that ikSvaaku vamsha prabhavo raamo naama janaiH shrutaH ‘One who is born in the family of Ikswakus and is known to people by the name Rama’ best suited the detailed description of the ‘most ideal man’ of that time, whose life deserves to be recorded. Narada even states ‘viSNunaa sadRisho viirye somavat priya darshanaH’ (Valmiki Ramayana Bala Kanda, Canto I, Sloka 18) ‘Rama is comparable with Vishnu, in valour.’ That does not reflect the idea that Rama was an avatar of Vishnu. He was just comparable to Vishnu. The idea that Rama is the reincarnation of Vishnu is absent here, at least for now. The idea of course, is then presented and emphasised by Valmiki in several later instances.

But it is not so for Kamban. For him, his Rama and his Sita were not just human beings. They were his worshipful Lord and His Consort, in human form. His treatment of the characters, his way of development of the drama, his portrayal of events et al, revolve of course round the theme that he is narrating the story of Rama the king; but always with the emphasis and reverence that it is an Avatar of his Lord that he is singing about. That is why, he does not fail to mention ‘ennai aaLudaya ayyan’ ‘the Lord who has me as His slave; His servant’ right in the beginning, in the Bala Kanda, when narrating the scene of Lord Vishnu makes it known that He would be born as Rama. This is a kind of expression that we are not able to listen from the mouth of Valmiki.

This basic difference in approach made it impossible for Kamban to follow the footsteps of Valmiki in this scene. For him Sita was none other than his own Mother. He could not portray the scene as it were in Valmiki. As Shri VVS Aiyar would put it, “In Valmiki what we find is gold, but gold in its native state of ore. But Kamban beautified this ore and presents it in an ornamental form.”

= Ore and Ornament Part II =
<blockquote>Kamban develops the drama convincingly and in consonance with the dramatis personae and the respective roles that they play… </blockquote>
We have discussed this scene in Kamban, in passing, when we were studying Ravana. Kamban goes in line with Valmiki to a great extent. Kamban’s Ravana, however, is more sober and wears a more convincing appearance of a sage. His opening speech does not put Janaki to embarrassment and shame. “He wants to conquer Sita’s heart and win her willing love,” observes VVS Aiyar. He says, “He does not desire to force her hand. There is indeed the story and Kamban speaks of it in more than one place, that there is a curse on him that, the moment he tries to unite with a woman against her will, his head would burst into a hundred fragments. But our poet depicts Ravana as if he genuinely, and not for fear of the curse, desire the willing affection of Sita. And so the words he addresses to Sita are always full of a rare delicacy, taking every circumstance into consideration.”

This was the reason why Kamban makes his Ravana to observe restraint in his speech. Once again, VVS Aiyar observes, “At the first meeting with Sita in the forest of Dandaka, Valmiki makes Ravana speak bluntly to her like a vulgar wooer of her beauty. …… His speech also lacks consistency with itself. For while very soon, without any further ado, he is going to announce himself as Ravana the words,
<blockquote>Leave lady, leave this lone retreat In forest wilds for thee unmeet Where giants fierce and strong assume All shapes and wander in the gloom What led thee to so dire a place? </blockquote>
are more calculated to injure than help his cause.”

That is why Ravana does not announce that he is Ravana, as he does in Valmiki Ramayana. He introduces himself as a sanyasi, living under the care of Ravana and uses the opportunity to pay rich encomiums to the demon king. He cleverly slips information on Ravana to entice her heart. (See: [http://www.heritagewiki.org/index.php?title=Ravana_-_Part_3#Cow_in_tiger.E2.80.99s_skin_II Cow in tiger’s skin II]) Janaki is not able to digest this inconsistency. She, for the first time, hears a sanyasi speaking so very richly of a demon. She asks, ‘How can you, who have given up attachments of all kinds, who does not have attachment towards your very own frame and consider it an unnecessary burden and would shed it without hesitation at the right time, reside under the protection of an ogre?’

Ravana sanyasi realises that he has committed a mistake by praising him so openly. ‘vallOr iyarkayin nirpadhu allaal, iyatral aam neri en?’ he asks. ‘What can one do? One has to adapt oneself to circumstances. That is the way of the world. One has to conduct oneself in accordance with the nature of the demons, when one lives under their benevolence.’ This leads Sita to console the sanyasi saying that her husband has vowed to blot out all demonic forces from the face of the earth and therefore the ‘sanyasi’ need not be worried. The conversation moves with Ravana telling her that it is not possible for anyone to overpower Rakshasa might. When that being so the puny two-handed human creature that Rama would ‘fly off like the petals of a dainty flower when blown away by storm, beaten by the force of wind that those mighty twenty arms of Ravana would set off, when he moved about.’

Janaki, who is still under the impression that the sanyasi is mistaken about the prowess of her husband, reassures him, citing the Tataka, Viradha, Kara Dusana incidents. Ravana’s pride is slighted at that description and he bursts forth, with ten heads and twenty mighty shoulders, from the thin and emaciated sanyasi’s shell. We have narrated this scene and the essence of their conversation, earlier. (See: [http://www.heritagewiki.org/index.php?title=Ravana_-_Part_3#Dog_desiring_the_divine Dog desiring the divine])

Kamban develops the drama convincingly and in consonance with the dramatis personae and the respective roles that they play at this particular moment.

= A count of shoulders =
<blockquote>Your Ravana was imprisoned by Karthaviryarjuna. That Karthaviryarjuna was killed by Parasurama. Swamiji, you do not seem to know… </blockquote>
‘You must be joking,’ laughed Ravana. ‘If as you say it is possible for a human being to kill the mighty Rakshasa race, you should as well accept the surmise that ‘yaanayin inaththai ellaam iLa muyal kollum,’ a rabbit would wipe away the entire race of elephants; ‘kUn ugir madangal Etrin kuzhuvai, maan kollum’ a single deer would blot all the lions from the face of the earth. Janaki does not relent. She does not take notice of the fact that the ‘sanyasi’ is getting agitated by her speaking highly of her husband. She comes out with a lively repartee. She rearranges the allegory of Ravana Sanyasi.

‘You are right. A deer cannot of course kill lions. ‘vaaL ari vaLLal.’ ‘Do you know? Rama is the lion.’ ‘sonna maan kaNam nirudhar.’ ‘The demons are the deer that you mentioned.’ She is still under the impression that this ‘sage’ who had just now spoken highly of Ravana did so because he is afraid of the ways of Rakshasas. She tells him reassuringly, ‘annaar kELodu madiyumaarum, vaanavar kiLarumaarum, naaLayE kaaNdi.’ ‘Just wait until tomorrow. (Relax here. Rama and Lakshmana would be back soon. They will put your mind at rest.) Once they come back, they will immediately swing into action. You will see for yourself the death of the Rakshasa hordes with all their kith and kin, when Rama (and Lakshmana) the lions move into action.’

‘navai ilir,’ she addresses Ravana. O sinless one, O impeccable, ‘uNargilIrO?’ ‘Don’t you realise?’ Until this very last moment, she very sincerely and truly takes the sanyasi to be a real sage and feels that this sage needs to be pulled out of his fear for demons. ‘mILa arum dharumam thannai vellumO paavam endraaL.’ Have you ever heard that sin would emerge victorious against righteousness? Would vice be victorious, ever? You are a sage and you should have known this. Instead, you are expressing things in praise of Ravana; you seem to take delight in singing his glory just because you are afraid of him. Now, don’t worry. Rama and Lakshmana would obliterate the entire race of Rakshasas.

That hit him very hard. ‘uru kezhu maanam Undra,’ his pride was slighted. Those words sounded like a challenge to his self-respect. ‘maanidar valiyar ennum maatraththaal sItram vaiththaan.’ He was angered by the statement that humans are stronger (than demons). His voice picked up an edge and he said, ‘Rama would be blown off like a dainty flower by the mere wind set in motion by the twenty valiant shoulders.’

We do not find the slightest trace of fear even at this moment, in Janaki. ‘So what?’ she quips. ‘araN tharu thiraL thOL saala uLa enin aatral uNdO?’ Numbers do not matter Swamiji! What if Ravana has rows and rows of hands! In what way does it signify that he is powerful? You don’t seem to know his story. ‘karaNda nIr ilangai vEndhaich chirai vaiththa kazhar kaal vIran,’ That Ravana, whose land is surrounded by sea gulls, was imprisoned by a person (known as Karthaviryarjuna). ‘thiraNda thOL vanathai ellam,’ He had a forest of hands. He was endowed with a thousand hands. ‘siriyadhu Or paruvam thannil,’ And you know what happened? There was a slip of a boy (Parasurama). ‘iraNdu thOL oruvan andrO mazhuvinaal erindhaan?’ He slaughtered all those thousand shoulders (that imprisoned the mere twenty-shouldered Ravana you are speaking about). He (Parasurama) had only two hands. Not more than that!

Your Ravana was imprisoned by Karthaviryarjuna. That Karthaviryarjuna was killed by Parasurama. Swamiji, you do not seem to know that the pride of Parasurama was slighted by my husband, hardly a few days after our marriage.

Unlike the Janaki of Valmiki, she sounds very lively and exhibits all her skills with words. She is as fresh as a frolicking youngster. This is not to deny that thoughts of Rama were troubling her in the back of her mind. Kamban gives evidence for that too. But the moment she speaks about the valour of her husband, her mood changes entirely. She is teasing the sage with facts, without still realising that it is the demon that is standing before her.

 

Hari Krishnan

 

 

 

[[Category:Sita]]

Sita - Part 9

2010-03-01T08:23:39Z

Hariki:

= Sacred trust =
<blockquote>I won’t move away because that is how Rama has commanded me. I cannot go against his words nor throw the trust that is vested in me to the winds. </blockquote>
We have studied this scene already to an extent from the perspective of Lakshmana when we were discussing him. (See: [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_3#The_urgent_and_the_immediate_I The urgent and the immediate I] and [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_3#The_urgent_and_the_immediate_II II]) ‘There is no need to be panicky,’ reassured Lakshmana. ‘I no doubt see that it is the conjuring trick played by the ogres and I was the one who said so even at the very beginning. But there is absolutely no reason to believe that Rama is facing danger or that he has been killed. Rama will return soon, after killing that ‘deer.’ Do not attach much importance to that incorporeal voice that you heard just now. It was neither his voice, nor that of any deity.’

‘More over, it is not possible for anyone, even if it is Indra or all the celestials put together, to conquer Rama. Are you not aware of his prowess? I cannot move away from this place, because ‘  ந்யாஸ பூதா அஸி வைதேஹி  ந்யஸ்தா  மயி  மஹாத்மநா ’ you are a sacred trust placed in my charge by that mahatma, my brother, Sri Rama.’ I won’t move away because that is how Rama has commanded me. I cannot go against his words nor throw the trust that is vested in me to the winds.

Lakshmana even explains that they have earned the enmity of all ogres after the destruction of Khara, Dusana and his army and therefore it is only natural that they are bent upon creating confusion in their minds by playing various conjuring tricks. “On the score of extermination of the ogres’ colony in Janasthana at the time of Khara’s death we have been made into enemies by these night stalkers, O blessed lady! Ogres who indulge in destruction of life as a recreation simulate diverse voices in the huge forest, O princes of the Videha kingdom! You need not (therefore) feel anxious.” (Valmiki Ramayana, Aranya Kanda, Canto XLV, Sloka 18-20)

‘ ஹிம்ஸா  விஹாரா: ’ They take delight in killing. They take pride in killing and they brag about it. They mimic various voices and what we heard now is just another of their trickery. ‘ வைதேஹி, ந சிந்தயிதும் அர்ஹஸி’   You are a brave woman and this kind of bemoaning does not befit you. Do not be worried.

As we have seen earlier, her mind was troubled; her soul was weak and her physical energies were not as sound as they used to be. We have already studied her ‘anxiety state neurosis’ in The urgent and the immediate II and III and therefore I refrain from going into it once again here. I, however, would quote only one paragraph here, for the sake of convenience and emphasis.

‘But such words do nothing but to fan the anxiety and consequently the anger of Sita. Anxiety is the mother of most of the woes. It gives birth to vain and pointless anger, which needs to be expended on some direction that one is not very sure of. It is directed – or is thought of as being directed – in one direction with some seeming purpose. But as it is born of anxiety, it never makes it mark. It may sometimes achieve the purpose that the person who uses it wants to achieve. However, it always lands the person and others around him or her in trouble. Anger born of anxiety.’

 All that we need to understand is that those words of comfort that Lakshmana uttered did not pacify her. Instead of putting her mind at rest, they only served to increase her nervousness. ‘I know this fellow is devoted to Rama’s words. He can’t be moved away from here, unless he is left with no option but to move away from here.’

It was a risk, great personal risk that she was taking. But she would take any risk, go to any extent when she perceives danger to her Rama, or even Lakshmana for that matter. We have seen that quality in ‘In motherliness she pleads.’

= “marathirkkum ahdhe thunai” =

It is only fools who think that love is behind virtuous deeds only…
<blockquote>‘The jungle is not a different place for her, for she does not think of anything else when she is with Sri Rama,’ says Sumantra when he returns to Ayodhya and speaks to Kausalya, reporting the happenings in the jungle. “The charming and virtuous Sita, whose countenance shone like the full moon and who was (ever) undepressed in spirits, surely found delight as a girl, even in the lonely forest in the presence of Sri Rama. Devoid of Sri Rama (however) Ayodhya too would be no better than a forest to Sita, whose heart is intent on him and whose life is dependent on him.” </blockquote>
                                                        (Valmiki Ramayana, Ayodhya Kanda, Canto LX, Sloka 10 and 11)
<blockquote>‘She was as happy in the jungle as she was when she lived in the palace of Ayodhya. She seems to feel that she is on a pleasure trip, since Rama is with her,’ Sumantra says. ‘With him even the jungle is Ayodhya and without him, even Ayodhya would be a jungle.’ </blockquote>
This is a moment in her life when she apprehends that that very light of her life is flickering in a storm and might be blown off. Lakshmana, however, is smiling her fears away. Apart from not going in search of Rama, he is saying that Rama does not need the help of anyone else and is capable of handling any situation. She was aware of it completely. Has she not seen how he obliterated the legions of ogres in Janasthana? But that voice that called their names was soaked in pain, sheer agony and indicated that the person was in the throes of death. She wanted information on the safety of her Rama that very moment, for, as Sumantra had observed, ‘her heart is intent on him and her life is dependent on him.’

She has seen over the years that it is not possible for anyone to make Lakshmana go against the order of Sri Rama. If he is to be moved from this place, there was only one option left for her. He must be blamed. But Lakshmana’s heart is made of steel in respect of such blames in such a situation. No fire is strong enough to turn it red so that it can be beaten and bent. That is why, in an attempt to push Lakshmana to go in search of the very source of her life, in fit of rage, in a helpless and hapless state of mind she broke down, lost her composure and her sharp intellect retired to the remotest corner of her heart. Emotions overtook her. She spoke these words to Lakshmana, which she would not have even dreamt of speaking to this loyal and devoted soul, and would regret it sincerely in the loneliness of Asoka Vana.
<blockquote>“O ignoble and merciless Lakshmana of cruel deeds, O disgrace of your race, I believe Sri Rama’s great adversity is dear to you. That is why you complacently utter such words even on seeing the distress of Sri Rama. It is not at all strange, O Lakshmana, that a sinful propensity should exist in (the mind of) cruel enemies like you, ever moving in disguise. With your motive cleverly concealed you have followed in the forest Sri Rama, who was without a male companion, alone for my sake or because you were engaged by Bharata (as his agent). (But) that object of yours or even of Bharata will not be accomplished, O son of Sumitra! Having served as my husband Sri Rama of lotus-like eyes and dark-brown as a blue lotus, how can I covet an ordinary man (like you)? I shall undoubtedly give up the ghost in your presence, O son of Sumitra! I shall certainly not survive on the surface of the earth even for an instant without Sri Rama.” </blockquote>
                                               (Valmiki Ramayana, Aranya Kanda, Canto XLV, Sloka 21 [part] to 27 [part])

‘ அறத்திற்கே  அன்பு சால்பு  என்ப அறிவிலார்,’ declared Valluvar. It is only fools who think that love is behind virtuous deeds only, ‘ மறத்திற்கும் அஃதே துணை ,’ sometimes people tend to indulge in unworthy acts, just because of love.

Now, please do not come to any judgement. We are speaking of a very critical and helpless moment in the life of the very embodiment love, the very embodiment of righteousness and the very embodiment of all virtues. It is not for us, mere weaklings, to take this moment of agony and look at these words as ‘the true feelings that flow at the moment of pain.’ No. These words expressed against Lakshmana and even Bharata are not born out of her hatred or suspicion that she has for them. Her intention is not that.

= A mind lacerated =
<blockquote>Lakshmana’s balance is destabilised obviously. If not, would he have uttered these words? </blockquote>
It shocks us, readers, to listen to these words of Janaki. Of course, she was pushed to the extreme and blaming Lakshmana was the only choice left for her to turn the actions of Lakshmana in the desired direction. It was the desired direction. Was it the desirable direction is another question. If it shocks us, what have we to say on the condition into which Lakshmana was flung! His mental faculties were destabilised for a moment. ‘No! I can’t bear this any more!’ he says.
<blockquote>“I dare not make a reply (to you) since you are a deity to me. It is no wonder at all for women to utter words which are not worthy of them, O princess of Mithila! For such is the nature of women, which is observed in these worlds. Women are (generally) such as have cast decorum to the winds, are fickle, hard-hearted and disposed to create discord. Surely, I cannot put up, O princess of the Videha territory and daughter of Janaka, with such words as penetrate into both my ears like a heated steel arrow. Let all the denizens of the forest listen to my words as (so many) witnesses. Since I who have spoken what is right have been castigated by you in harsh words, fie upon you, who are going to perish inasmuch as you distrust in this way through feminine nature and a wicked disposition me, who firmly abide by the words of my elder brother. I leave for the spot where Sri Rama (a scion of Kakutstha) is. May all be well with you, O lady of charming countenance! Let all the sylvan deities protect you, O large-eyed lady ! The fearful evil portents, which appear before my eyes, indeed make me doubtful whether when come back with Sri Rama, I shall be able to see you.”                                                     </blockquote><blockquote>                  (Valmiki Ramayana, Aranya Kanda, Canto 45,Sloka 28 [Part] to 34) </blockquote>
Lakshmana’s balance is destabilised obviously. If not, would he have uttered these words? ‘ திக்  த்வாம் அத்ய ப்ரணச்யந்தீம்  யந்  மாம்  ஏவம்  விசங்கஸே ’. ‘Fie unto you! May you be lost in desolation (when I am away). You are going to perish in a few moments.’ It cannot be his intention. He could not be blamed for what he uttered. Though he says, ‘be lost in desolation,’ did he wish for that? No! The very next moment he corrects himself, the devoted soul that he is and says ‘ ஸ்வஸ்தி  தே அஸ்து  வராநநே ’ May you be blessed, you of beautiful countenance! I am going. May the natural forces around you in the jungle protect you until we come back.

Though he recovers quickly, it is a fact that he was hit very hard by those unkindly allegations levelled against him. It is not part of wisdom to take his remarks on Sita and his remarks on women in general, verbatim. We should see the situation in which he is making such statements and should recognise the fact that he is speaking out of agony and does not mean what he says. If as he says, ‘women in general are fickle and hard-hearted and create discord,’ men are equally capable of being so and doing so! Ravana was a man after all! Therefore, these words uttered in anguish and agony, are not to be taken – as some critics cleverly interpret – as the judgement that Lakshmana pronounced on women in general.

He could not stay there for a moment longer there. His self-respect did not permit him to do so. He prayed to the jungle-deities to protect her and walked away, ‘turning back and looking at Sita anxiously, at every other step he took,’ says Valmiki. Is it not interesting to note the celebrated ‘Lakshman-reka’ is absent here! Nor does Kamban mention about it in his version.

It appears that there was no option left for her but to roast Lakshmana alive by her castigating remarks. That was the last straw that broke the camel’s back. That was the only way left for her to break the stance of this stoic.

Or was it the only option left for her? Kamban moves far, far away from the picture of Valmiki. He avoids all the allegations that Janaki levels against Lakshmana, and spares us of the agony of having to be singed by the spitfire of her words. Kamban creates another kind of situation to bring pressure on him. If Valmiki’s Sita achieved her purpose with words, Kamban’s Sita does so with deeds.

= The other fire ordeal =
<blockquote>Kamban skipped all the taunts. He made his choice from one of her threats, the closest that she could do. She lit a fire there and attempted to jump into it. </blockquote>
‘Why are you still standing by my side,’ is the only question that Kamban’s Sita puts to Lakshmana. ‘Should you be guarding me here when he is overpowered by the Rakshasa maya?’ (See: ‘[http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_3#The_urgent_and_the_immediate_I The urgent and the immediate I’] for the verse and interpretation) The allegation that Lakshmana is not moving from that place because he has designs about her is absent. She does not call him ‘an enemy in the form of a friend,’ either. The question just stops with ‘what is the purpose of guarding me – me remaining safe – when he is at danger?’

Kamban adopts the answer of Lakshmana by which he pacifies Janaki, to a very great extent as it is as in Valmiki. The essence of his answer is detailed in ‘The urgent and the immediate II’. ‘parakka en pagarvadhu?’ he tells her. What is the need to elaborate it? ‘ பகழி பண்ணவன் துரக்க,’ Rama has shot his arrow. ‘ அங்கு அது பட,’ and it has hit its target. ‘tholaindhu sOrgindra arakkan av vurai eduththu aratrinaan,’ it is that demon who had come in the form of the deer who has been hit by Rama’s arrow, who is losing his vital energy and is giving up the ghost, is mimicking Rama’s voice. ‘adharkku irakkam utru irangalir,’ Do not be swayed into sympathy and be worried, because this is another trick that the demon is playing. ‘iruththir INdu endraan.’ Remain calm and unaffected here, he said.

And Janaki is seized of anger instantaneously. At this point, we heard her elaborating on her initial remark and telling him that she is devoted to Rama and would not even think of living with another person, in Valmiki Ramayana. Sita simply accuses Lakshmana of a nonchalant attitude. ‘oru pagal pazhaginaar uyirai Ivaraal,’ she fumes in fury. Anyone who has moved with Rama for just one day would be ready to shed his life for Rama’s sake. ‘perumagan ulaivuru petri kEttum nI veruvalai.’ You are unaffected even after hearing his distressed voice. ‘ நின்றனை ’ And you are standing here! ‘  வேறு என் இனி ?’ What else remains for me (to do)? When the very source of my life, the light of my life seems to have gone forever, what else is there for me to do? When you, who are supposed to take care of him, refuse to budge, what else remains for me to do? I am left with just once choice. ‘eriyidaik kadidhu vIzhndhu iRappen INdu enaa.’ I will light a fire here and now and would jump into it (if you do not move from here).

This was the threat after the taunt that Sita adopted in Valmiki. “Bereft of Sri Rama, O Lakshmana, I shall take a plunge into the Godavari or hang myself or cast off my body by climbing up a precipice (and falling from it). Or I shall drink a strong poison or enter the fire. But I shall never touch any other male than Sri Rama (a scion of Raghu).” (Valmiki Ramayana, Aranya Kanda, Canto XLV, Sloka 36 and 37)

Kamban skipped all the taunts. He made his choice from one of her threats, the closest that she could do. She lit a fire there and attempted to jump into it. (See: [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_3#The_urgent_and_the_immediate_IV The urgent and the immediate IV] for verse and interpretation) Lakshmana could not do anything now, but to listen to her. The pressure on him is brought in a more direct and simpler manner. ‘Why am I living now? Why death does not take me away this very moment!’ wailed Lakshmana, in his heart. ‘If I remain here, she would harm herself, and it is beyond me to stop her. If I go there, I know it for certain that it would bring untold misery into our lives. But I have no choice now. Let Dharma save her. Let me go!’

If Sita does not allege him of intentions, nor does Lakshmana speak ill of her or womanhood in general, in Kamban’s version. He circumvents all difficulties effortlessly, the master craftsman that he is.

This modification has another dramatic impact. Lakshmana moved away because he wanted her from falling into fire. But events were so ordered that it fell on him to make the pyre and light the fire, when she decided that she would undertake the fire ordeal, later.

= She wipes her tears =
<blockquote>She was sitting in the hermitage, hoping to receive her husband and her brother-in-law safe. Her thoughts were moving around them. She was in tears. </blockquote>
The plan is very well executed as far as Ravana was concerned. Every single step went on exactly as he had planned and as he had desired and predicted even as he pushed poor Märïca the hardest to assume the form of a deer. Sita remains alone now. ‘She could be enticed by words,’ was what he believed. Who would not prefer him, the ‘most handsome male’ ever born or walked the earth! If that was not sufficient, well there is the promise of a life to ‘live happily ever thereafter’. Just take her in pushpaka vimana. Won’t she be enamoured just by the vimana! Or take her around the palace and show the riches of Lanka. Who would say no to gold? Who would say no to wealth? Who would say no to luxuries, comfort and the richest of lifestyle that even the demigods could not dream of! In the remotest possibility of her saying no to all of these, then make her the queen of all the three worlds. Who could resist the temptation of power?

It is going to be an easy game, thought Ravana. Her husband has been exiled. They are living in the forest. She is lying on the dust. She would be an easy prey. She could be won by my manliness, or wealth or power.

It was not something new for Ravana. He had enticed hundreds of women in the past. He had even taken so many of them – young wives and young mothers – by force to Lanka. We have seen his exploits when studying his character. (See: [http://www.heritagewiki.org/index.php?title=Ravana_-_Part_1#Curse_of_celestial_maidens Curse of Celestial maidens]) No doubt, it was a thing of the past for him now, after the curse of Vedavati and Brahma, to touch women who were unwilling. But then, his gynaecium was full of women who were really in love with him and not a single one of the women that he had already taken by force could be seen there as ‘unwilling’ member of the gynaecium. This, as we have seen already, is acknowledged by Hanuman who scours through Lanka, in search of Sita.

‘It might happen soon, or it may take some time. But there is no doubt that she would prefer a life with me,’ was what he believed. Though he had seen numberless battles and though he had emerged victorious every time, with the exception of Karthaviryarjuna and Vali, he had contempt for Rama, because he was a mere human being. It was this contempt for a fight with ‘weak little things’ that impelled him to carry her away stealthily. ‘It is not only that,’ says Right Hon’ble Srinivasa Sastriyar. ‘He had a taste for doing such things stealthily’. He says, “Surpanakha wants Rama and Lakshmana killed in battle. Ravana did not venture so far. He was keen on getting Sita, but not on fighting Rama and Lakshmana. When Rama and Lakshmana had been taken away after Märïca, Ravana goes into Sita’s presence in the guise of a sanyasi.”

It is the opinion of great scholars that life in those days permitted the moving away from wedlock and it was not against their lifestyle to prefer a better mate, if there was such a desire and decision. Right Hon’ble Srinivasa Sastriyar says, “We must remember that in those days there was no rule against polygamy. What he offered to Sita was, according to the notions of the time, fair and honourable marriage. Sita’s rejection was unreserved.”

Her stubbornness, her love, her devotion to Rama gains a new dimension in the light of the above. She was sitting in the hermitage, hoping to receive her husband and her brother-in-law safe. Her thoughts were moving around them. She was in tears. Someone stood at the doorstep. It was a sanyasi. Her culture had taught her that guests should be received with a bright smile. It was in her very core. The Poet says that she turned aside quickly and wiped her tears away.

What an irony! She wipes her tears away to receive this ‘sanyasi’ who is going to be the very reason for her tears for a long time to come.

= A well surrounded by grass =
<blockquote>He stood like ‘த்ருணை: ஆவ்ருத கூப:’ says Valmiki. A well covered and hidden by the thick growth of grass. </blockquote>
Receiving guests and serving them is one among the foremost of duties that the Books specify. Valluvar ranks guests third in specifying the duties of a householder. ‘ தென்புலத்தார்,’ he says, ‘Your first concern and duty should be lie with the Manes, ‘ தெய்வம் ’, second should be with the God, ‘ விருந்து ’ third comes Guests, ‘ஒக்கல்’ fourth is to the peers and ‘தான்’ and fifth comes your concern for the self. Of these five, the first two are not physically present with the householder, though they permeate the heart and the soul. Valluvar ranks Guests first among the other three who are present in the world around us, physically.

‘athithi upacharam,’ or ‘virundhu Ombal’ is the prime duty of a householder. This is something that the couple is supposed to do together, playing their parts individually and jointly. Sita has all along been as enthusiastic and as joyful as Rama in receiving guests and serving them. In fact, when ruminating in the isolation of Asoka Vana, Janaki’s mind goes to Rama. ‘arundhum mel adagu aar ida arundhum endru azhungum,’ How would he have his meal? Who is there to serve him his food? Kamban says ‘azhungum’. She was distressed by this thought. But there was Lakshmana who could take care of that job. Therefore, that stops with distress. Then the next thought occurs to her. ‘virundhu kaN urum kaal en urumO ena vimmum.’ What would he do when guests are at the doorstep! Receiving guests is a dharma, which should be observed by the couple. What would he do and how bad he would feel, how troubled and distressed he would be when there are unexpected guests, when I am here! That very thought breaks the limits and the Poet says ‘vimmum.’ She wept. Tears rolled down her cheeks.

She was in tears. ‘ ஆஸீநாம்  பர்ணசாலாயம்  பாஷ்ப  சோக  அபிபீடிதாம் ’ says Valmiki. She was tortured (by the thoughts of Rama) and was lamenting tearfully. Ravana sanyasi stood at the doors. He stood like ’த்ருணை: ஆவ்ருத கூப:’ says Valmiki. A well covered and hidden by the thick growth of grass. It resembles level ground by grass that hides what lies under it. When the unwary traveller puts his foot over the grass, having no reason to suspect and sincerely believing it to be firm ground, the grass gives way and he falls into the well and is entrapped. ‘ த்ருணை: ஆவ்ருத கூப: ’. Just three words. Packed to the brim and pregnant with what the Poet wants to convey and lay emphasis on. This fellow stands there like that well, covered by grass, resembling a firm ground. The poor Sita, already torn and tortured by the thoughts of her husband, who quickly gets up impelled by her culture and upbringing to receive the guest takes this ‘kuupa’ (well), for firm ground and places her foot over the grass.

Here was the woman with whose verbal picture painted by his sister, Ravana fell in love, for whom he schemed so elaborately and executed it precisely. He was eyeing her for the first time. He is unable to move his eyes from her. She took no notice of it. ‘aaNdayaan anayan unni,’ He (who stood there) was full of such (lustful) thoughts ‘aasai mEl mUNdu ezhu sindhanai’ whose mind was in flames, fuelled by his desire, ‘murai ilOn thanai’ who had the least regard for righteousness ‘kaaNdalum’ on seeing him ‘kaNNin nIr thudaiththa karpinaaL’ Janaki wiped her tears quickly, the epitome of purity that she was, and ‘INdu ezhundhu aruLum endru iniya kUrinaaL’ ‘Please do come in and grace this place’ she told him pleasantly.

Ravana Sanyasi stepped in. Valmiki and Kamban have their own vision, their own individual ways of envisioning this moment for us.

= A string of lotuses =
<blockquote>If she is the Lakshmi who left her abode of a lotus let that be so, the Poet seems to suggest, this Mahalakshmi is a string of lotuses, herself. </blockquote>
She resembled Lakshmi without lotus, says Valmiki. ‘ தாம் உத்தமாம்  த்ரிலோகாநாம் பத்மஹீநாம்  இவ ச்ரியம்’ That excellent one in all the three worlds (shone brightly like) Lakshmi; only, Sita was seated on lotus, the abode of Lakshmi. It is not by sheer accident that the Poet makes Ravana call her ‘a bunch of lotuses’ in the very next Sloka. “O lady possessing the hue and splendour of silver and gold and clad in yellow silk, and having (in your person) a cluster of lotuses (in the guise of eyes, countenance, hands, feet and so on) like a lotus pond, are you Hri (the deity presiding over modesty), Sri (the goddess of elegance, Kirti (the deity presiding over fame) the blessed Lakshmi (the goddess of fortune), or a celestial nymph Or Bhuti (the goddess presiding over the mystic powers) or Rati (the consort of Love) acting according to her own inclinations, O lady with a charming countenance and other comely limbs?”

                                                (Valmiki Ramayana, Aranya Kanda, Canto XLVI, Sloka 16 and 17)

If she is the Lakshmi who left her abode of a lotus let that be so, the Poet seems to suggest, this Mahalakshmi herself is a string of lotuses. ‘ கமலாநாம்  சுபாம்  மாலாம் ’ says Ravana. With your face resembling a lotus, eyes resembling lotuses, hands resembling lotuses, feet of lotuses you are nothing but a string made of lotuses.

The approach that Ravana Sanyasi adopts in Valmiki Ramayana is more direct. Ravana, who appears in the garb of a Sanyasi, does not talk like one even at the very beginning. He does not even attempt to hide his true colours at least for sometime and wait for the supposed ‘opportune’ moment. He starts is words rather skilfully and praises her richly – but not undeservedly – right at the beginning. Not a single limb goes unmentioned in his opening piece of the conversation.

The conversation between Ravana and Sita was discussed earlier, when Ravana was studied. (See Cow in tiger’s skin, Cow in tiger’s skin II, Dog desiring the divine and Special distinction!) It need not be gone into once again. Let us just stop with recapitulating that it starts with Ravana opening his conversation as above, Vaidehi preparing food for him, Ravana – as if he was unaware of it – casually asking for information on how they happened to live in the forest, Janaki narrating the past events and Ravana, unable to listen to the praise of another person, indulging in boasting, leading to Sita’s strong protests and Ravana taking her by force. We had even seen the differences in the approaches of Valmiki and Kamban in respect of this scene in our above instalments.

What remains to be seen in this scene is one very interesting piece of reference to Lakshmana in the narration of the past events that Vaidehi is giving to Ravana. Just moments ago, we saw her speaking ill of Lakshmana. We heard her calling him an enemy of Rama in the shape of a friend. We even heard her accusing Lakshmana of motives on her. We also saw the happy critics describing her act as the ‘true colours of womanhood displayed in a distressed moment.’ They should listen to her words on Lakshmana now. If what she told him moments back came from the bottom of her heart, she would not be uttering these words about him now, to the guest.

She has been blamed of harsh behaviour. Let us see her heart through the eyes of the Poet, on Lakshmana. ‘புருஷவ்யாக்ர:’, she says. Lakshmana is a tiger among men.  தர்மசாரீ, த்ருடவ்ரத:

That only shows that people either do not know where to look for Truth, or are happy about focussing on what suits them or what is convenient to them.

= Here lies her heart =
<blockquote>Something prevents her from speaking to him. It must have been the embarrassment that he caused when he opened the conversation. But she answered… </blockquote>
When Ravana in the hermit’s garb asked for the name of the person who occupied that hermitage feigning innocence, Sita started narrating the past events to him. ‘irundhavan, yaavadhu iv irukkai? Ingu urai arum thavan yaavan, nIr yaarai’ Seated on the mat offered by Janaki, Ravana asked her, ‘What is this place? Who is the sage that occupies this hermitage? Who are you?’ ‘ endralum’ so questioned by him ‘virundhinar iv vazhi viragu ilaar ena,’ Janaki thought that the guest must be an innocent stranger who is not aware of anything about them ‘perum thadam kaNNavaL pEsal mEyinaaL,’ and she began recounting past incidents.

Her demeanour in Valmiki suggests that she is quite uneasy with the situation. After inviting him for a meal, Valmiki says, “Then looking out for her neatly dressed husband, who had gone a hunting with Lakshmana, and casting her eyes round, Sita only saw at that moment that vast green forest but not Sri Rama and Lakshmana.” (Valmiki Ramayana, Aranya Kanda, Canto XLVI, Sloka 38)

She desired the arrival of Rama and Lakshmana soon, so that they can look after the guest while she can be at peace. She looked out over there, but could see only the forest and not even the sign of their return. Quite naturally so, because Ravana Sanyasi in Valmiki is not as self-restrained as he is in Kamban, in the initial stages. Ravana opens his enquiries with such a detailed description of her beauty, limb by limb, that would make anyone embarrassed. Despite that, she did whatever she could just because she held sages in high esteem. Valmiki indicates that in the following Sloka. “Questioned by Ravana, who though disguised as a wandering recluse, intended to carry her away, Sita (a princess of the Videha territory), for her part, spoke (to him) about herself of her own accord.” (Ibid, Canto XLVII, Sloka 1)

There is another interpretation of the phrase ‘shashamsa aatmaanam aatmanaa’ (spoke (to him) about herself of her own accord). She spoke in soliloquy, from aside. Her words sounded as though she spoke to herself and not to the sanyasi. This appears to be a better interpretation, bringing out what lies deep in her mind. She was not willing to talk to this stranger, because he is too lewd in his praise of her beauty. But there was another thing that made her think, made her hesitate. This fellow came and stood at their doorstep, chanting Veda. A person who is trained in Vedas, a person who wears the semblance of a sage must be a good person, obviously. In the very next Sloka, Valmiki suggests that she was not ready to speak to him; but did so only because he was a sage. “Reflecting awhile being a Brahmana and an unexpected guest, he might likely curse her if not told about herself, Sita for her part spoke (to him).” (Ibid, Sloka 2)

Something prevents her from speaking to him. It must have been the embarrassment that he caused when he opened the conversation. But she answered him because he is an unexpected guest, trained in the Vedas, appeared to be a sage and might even curse her if she didn’t answer. She does not have such difficulties in Kamban for Ravana Sanyasi is a refined person initially. He does not pass any lewd remarks and makes his speech sound vulgar.

She narrates him their story in detail. She speaks about her husband, Dasaratha, Kaikeyi and her scheming, how her husband accepted the order of his parents with a smile, et al. She refers to Lakshmana when she speaks of their exile. ‘When we started on our exile, he accompanied us,’ she says.

‘ ராமஸ்ய  புருஷவ்யாக்ர: ஸஹாய: ஸமரே அரிஹா ஸ ப்ராதா லக்ஷ்மணோ நாம ’ Rama’s younger brother, a tiger among men, slayer of enemies, companion of Rama, Lakshmana by name came with us. ‘ தர்மசாரீ த்ருடவ்ரத:’ He is a practitioner of virtues; observer of continence; a celibate person. And he is steadfast in his commitment (to Rama).

Critics who researched into her mind and discovered the dark ideas that resided there, moments ago when she pressured Lakshmana to leave her side in search of Rama, and attributed it as the weak-mindedness of women in general, prefer to remain silent here.

If at all anything, it was these words that she uttered about Lakshmana to Ravana, were born from the bottom of her heart and this is how he holds him in her heart. Otherwise, it would not have been possible for a person, who only moments back accused him of disloyalty, to praise him readily, sincerely and unconditionally.

= All that glitters… =
<blockquote>I handpicked them. But now I realise that their beauty is nothing before you! You glitter like gold… </blockquote>
Even as she is speaking to this stranger, an ascetic, Sita’s mind, though shattered by the voice called their names just a while ago, is gaining its sharp edge back. ‘My husband and brother-in-law are out there, hunting, and would be back any time now,’ she assures the ascetic. “Having killed Rurus (a species of deer), iguanas and boars (by way of sport) and taking all (kinds of) wild products fit for the consumption of ascetics in abundance (for repast), my husband will come back very soon.” (Valmiki Ramayana, Aranya Kanda, Canto XLVII, Sloka 23)

‘ ஸமாச்வஸ  முஹூர்த்தம் து  சக்யம்  வஸ்தும் இஹ  த்வயா ’ she says. It won’t be long. They would be coming back any time now. Make yourself comfortable, be relaxed and rest here until they come. Though she is embarrassed by the artless way in which the ascetic indulged in a limb-by-limb description of her beauty, she still believes that this mendicant might feel uncomfortable to remain there, since she was alone. She assures him that Rama and Lakshmana would return soon and that he can relax there, in their hermitage, until such time.

The next moment something else strikes her. Her sharp intellect is at work now. This person appears to be a mendicant. He came to their doorsteps and chanted Vedas. That is the way of mendicants. That is an indication to the householder that he is hungry and needs food. What is this mendicant doing in a jungle, where there is not a single household excepting theirs! Did he come all the way into the jungle just to beg at their doorstep! What is he doing in the forest, where he can’t expect to survive on alms!

‘ ஸ:  த்வம்  நாம  ச  கோத்ரம்  ச குலம் ஆசக்ஷ்வ தத்வத: ’ she asks him. Would you please let me know your name, your Gotram and Kulam – family name – the names of your parents, in short? ‘  ஏக: ச  தண்டகாரண்யே கிம் அர்த்தம்  சரஸி த்விஜ ’ For what purpose are you wandering in the forest of Dandaka, O Brahmin! Who is there to feed you in this lonely forest? How can you survive without food? When there is none to support your survival around in this jungle, what are you doing here?

‘I am Ravana, the lord of all ogres, whose name strikes terror in the minds of gods, demons and human beings,’ says the modest mendicant, whose frame appears to be worn thin and emaciated. ‘  பஹ்வீநாம் உத்தம ஸ்த்ரீணாம் ஆஹ்ருதாநாம் இத: தத:’ There are hundreds of excellent and comely women who have been carried away by me from ‘இத: தத:’ here and there. I have so many wives. Almost all of them have been carried away by me by force, from wherever I saw them. Ravana is letting her know that he is in the habit of carrying women from anywhere and everywhere for a long time and he has ‘collected’ a good number of wives. A connoisseur! He has good taste for picking up good-looking women. And if so, why would he say that to her now?

‘ த்வாம் து காஞ்சந  வர்ண ஆபாம்  த்ருஷ்ட்வா  கௌசேய வாஸிநீம் ‘ On seeing you glittering like gold, attired in silk ochre (in colour) ‘  ரதிம்  ஸ்வகேஷு  தாரேஷு ந  அதிகச்சாமி  அநிந்திதே ’ I do not derive pleasure any more from them, O faultless one! ‘anindite’ he says. There is nothing in you that could be termed as a fault. You are impeccable.

I have wandered about, collecting a good number of beautiful women. ‘ ஆஹ்ருதாநாம் இத: தத: ’ I have taken them away by force. I have appropriated them. I have picked them up. From here, from there, from anywhere. ‘I don’t care who it is and from where it is,’ is what is suggested. ‘What appeals to me is their beauty. If they are beautiful then it goes without saying that they belong to me. And I carry them away. I acquire them.

Let’s go a step further into that. ‘I take them away by force. I have appropriated many women of beauty in the past.’ It suggests, ‘almost always they were not in love with me, they were not ready to come with me initially. I carried them away. I am used to this kind of abduction. I have done so hundreds of times in the past.

The information is cleverly slipped in, while he praises her beauty. ‘Yes. I handpicked them. But now I realise that their beauty is nothing before you! You glitter like gold even if you are clad in what the hermits wear!’

He did not realise all that glitters is not gold. It may be fire as well. He was capturing fireflies until then. What he intended to capture now was nothing other than Fire.

= Of what avail is knowledge… =
<blockquote>The purpose of education, what Ravana suggests, is to know and understand what gives comfort to a person – wealth, power, luxury… </blockquote>
That rude and shocking revelation of the intention of the wandering mendicant enraged Janaki. This person, who came to their doorstep and stood there, begging for a meal, is now begging her to give him the place of Rama. “Become the foremost queen among all the numerous excellent women carried away from here and there by me,” is what he says. ‘ஸர்வாஸாம் ஏவ’ among all of them ‘ பத்ரம் தே ’ O blessed one ‘ மம அக்ர மஹிஷீ பவ’ become my prime-queen. (Valmiki Ramayana, Aranya Kanda, Canto XLVII, Sloka 28) May you be the first among all the women that I have in my gynaecium. My splendid city is set in the midst of the ocean. There, you will wander in woodlands along with me. Forget this life in the forest.

Ravana very casually slips another information. ‘ பஞ்ச  தாஸ்யா:  ஸஹஸ்ராணி  ஸர்வ ஆபரண  பூஷிதா:’ Five thousand jewel-bedecked maidens would attend on you. They are not mere maidens. ‘ ஸர்வாபரண பூஷிதா:’They are adorned with all kinds of ornaments. Even maidservants in the palace of Ravana are jewel-bedecked. Five thousands of them would attend on you. If Ravana loads them, very ordinary servants, with jewels, imagine how he would treat you, the queen of all his queens!

The conversation is quite long and runs to more than two cantos. He tempts her with wealth; comfortable and luxurious life; he tempts her with power; he tempts her with abundance and points to the ‘life of poverty’ that Rama had given her in the dreary and deserted jungle. He tells her that she deserves the best in life and the best could be found only in the wealth and power of Lanka and in him. Ravana takes the opportunity to tell her that he is he half-brother of Kubera and has deprived him of his kingdom of Lanka and his aerial car and that he is the son of sage Visrava. If Rama could not protect his own kingdom, he (Ravana) deprived his brother of his kingdom. He must be valiant indeed!

Who can be a better protector than Ravana, the ruler of the three worlds? What did Rama rule over after all! He was a very ordinary human being, who was deprived of his kingdom and sent on exile by a woman. He was not able to protect his own interests. And how do you expect that he would protect you!
<blockquote>“If you desire a husband well-known throughout the three worlds (heaven, earth and the intermediate region) betake yourself to me, O lady with charming limbs! I am a husband worthy of you. Serve me for a long time! I am a husband worthy of praise for you. I shall certainly do anything unpalatable to you, o good lady! Let your affection for a human being be given up and let it be placed on me. Due to what virtues do you feel attached to the silly Rama, who has been banished from his kingdom (nay) who has failed to achieve his object and whose days are numbered, O deluded woman accounting yourself wise, and who, having given up the throne (of Ayodhya) as well as his kith and kin at the instance of a woman, is dwelling in this forest frequented by beasts of prey! (Ibid, Canto XLIX, Sloka 11 to 15) </blockquote>
‘ கை குணை: அநுரக்தா அஸி மூடே பண்டித மாநிநீ,’ he says. In what way is that Rama better than I? If you are not able to see that I am a better choice in all respects, of what avail is your education! You are nothing but muuDhe an illiterate woman. And you seem to think that you are paNDita maanini a widely read person. The simple and innocuous phrases contain deeper connotations. The purpose of education, what Ravana suggests, is to know and understand what gives comfort to a person – wealth, power, luxury and the life in a palace of a king who was the terror of celestials. What good is there in the life in a hut and that too in a jungle, with a weakling for protector!

‘Looking at the world through coloured glasses,’ is what the West would say. ‘The world appears yellow to the jaundiced eye,’ is what the East says. Even the best of education cannot serve the real purpose, if the vision is coloured. Education endows a person with knowledge. Knowledge does not automatically endow one with wisdom. Wisdom has to be distilled from knowledge, through the strength of character.

That is what Janaki indicates in her answers.

 Hari Krishnan 

 

[[Category:Sita]]

Sita - Part 8

2010-03-01T08:13:41Z

Hariki:

= For the sake of Love – Part I =
<blockquote>‘You would be happy. Bharata would be happy. Kausalya, Sumitra and Kaikeyi would be happy. </blockquote>
The words of Lakshmana did not have any effect on Janaki. This was something very special for her and she was not in a mood even to think of the prospect of any reason whatsoever that may preclude Rama from going for it. She wanted the deer so badly. As we mentioned earlier, she was the child, the delightful child that she was on that day. The possibility of a denial increased her passion. She was afraid that Rama ‘might listen’ to Lakshmana. As we have seen, she loved birds and animals. This deer had instantly become her dream animal, a pet that she yearned to keep with her in the hermitage and take along with them to the palace, when they returned to Ayodhya.

She interrupted Lakshmana and spoke with a bright smile. ‘Herds and herds of deer of various species like Camaras and Sramaras have wandered across our hermitage. It is not only deer, monkeys and other animals have roamed about in the jungle, around our hermitage. Nothing has charmed my heart like this particular deer. "Diversely coloured, amazingly limbed, and dappled with gemlike dapples it is [moving] before me, nonchalantly... and it is glistening and enlivening up the forest like the moon...” (Valmiki Ramayana, Aranya Kanda, Canto XLIII, Sloka 14)

‘It captivates my heart, it has stolen my heart,’ she says. hRidayam harati iva me. It has robbed my heart away. ‘I would be very happy if you can catch it alive and if you can bring it here for me. It would be my pet not only here in the hermitage. “When we have concluded the term of our exile and are installed on the throne again, this deer will serve as an adornment to our gynaecium.” (Ibid, Sloka 17) It would be my playmate here in the hermitage and also in Ayodhya. I would take it with me when we return to our palace. It would be an ornament in our gynaecium. It is not that the joy would then be limited to me. Just think of the joy that this wonderful deer would give to everyone there. “This weird and excellent deer will cause wonder, my lord, to Prince Bharata, to yourself, to my mothers-in-law as well as to myself.” (Ibid, Sloka 18)

‘You would be happy. Bharata would be happy. Kausalya, Sumitra and Kaikeyi would be happy. And, finally, I would also be happy. This animal would bring happiness to all of us. Won’t you fetch it for me? I would be very happy if you can catch it alive. But I know that it would be a difficult task. This deer runs faster than any other in the herd. If it is not possible to bring it alive, I would be satisfied with its skin. “If (on the other hand) the jewel among the deer does not allow itself to be captured by you alive, its skin itself will afford delight, O tiger among men! When this animal has been killed by you, I long to sit with you on its golden skin spread on a mat of young grass.” (Ibid, Sloka 19 and 20)

‘Pardon me, my darling,’ she says - 
<blockquote>காமவ்ருத்தம் இதம் ரௌத்ரம் ஸ்த்ரீணாம் அஸத்ருசம் மதம் |    </blockquote><blockquote>வபுஷா   து    அஸ்ய   ஸத்வஸ்ய  விஸ்மயோ ஜநிதோ    மம || </blockquote>
“This sort of unruly self-seeking is an unbefitting custom to women. I know that it is unbecoming of a woman to pester her husband for little things. But the wonderful animal, by its beauty has won my heart. It has, by its beautiful body, induced astonishment in me. “(Ibid, Sloka 21) Sita pleaded with him. She pleaded like a child. She was overwhelmed by joy and desire. But it is not right that she pushed Rama into capturing the animal. She pleaded. She asked for it again and again. But she did not apply pressure on him or did not leave him the choice of denying her request. Once again, it is sad and  unfortunate that her act has been misinterpreted to mean that Rama was left with no choice but to follow the deer. There is no evidence in the text, in either Valmiki Ramayana or Kamba Ramayana to justify such an interpretation.

= For the sake of Love – Part II =
<blockquote>But even before Rama speaks to Lakshmana in this manner, Valmiki makes another thing abundantly clear. That is the second reason why Rama decided… </blockquote>
Two things impelled Rama that day to go in pursuit of the golden deer. Number one: It was the desire of his beloved that she yearned to have this very special deer as her pet. If it was not possible to catch it alive, she had expressed her desire to have its skin at least. ‘I would like to use the skin as a mat for us to sit on,’ she says.

Recall her words once again: ‘shaSpa bRisyaam viniitaayaam icChaami aham upaasitum’ With the golden skin spread on Kusa grass, I desire to sit on it, by your side. It is not a mere desire to sit on the golden skin. It is the desire to ‘sit on it, by your side.’ ‘I want you to enjoy the best of things and would want to share that enjoyment with you. I want you to be seated on this splendid skin spread on tender grass and be seated by your side.’ Her words are suffused with love and it is love that drips out of every single word that she utters. Is there a husband who would turn such a request down? Would he have the heart to deny that pleasure to her, she who has borne all the difficulties of life in forest for his sake, so very willingly, lovingly and joyfully?

And that is why Rama turns towards Lakshmana, who has so very precisely judged that this is nothing but trickery; an illusory trick played by Märïca, and tells him thus. ‘pashya lakSmaNa vaidehyaaH spRihaam ullasitaam imaam’ Look at the way in which Vaidehi is delighted and enthused, O Lakshmana. (Valmiki Ramayana, Aranya Kanda, Canto 43, Sloka 25) She is delighted at the deer. That obviously means, ‘I have no heart to deny her this simple pleasure, even if what you say is right; even if I give credence to what you say; even if this is a trickery played by Märïca. She is delighted and that is reason enough for me to fulfil her desire.’

But even before Rama speaks to Lakshmana in this manner, Valmiki makes another thing excessively clear. That is the second reason why Rama decided to go behind the golden deer. ‘babhuuva raaghavasya api mano vismayam aagatam’ says Valmiki. (Ibid, Sloka 23) Even Raghava was awe-struck by the golden deer. Even his mind was filled with curiosity. It was heightened by the way his beloved Janaki pleaded with him. He was impelled by love, his limitless love for Janaki and a desire to fulfil her simple request. And added to it, he was himself filled with awe and curiosity by the beauty of the deer.

‘It is not surprising that she has fallen in love with it, Lakshmana,’ he says. “Behold the tongue, burning like a flame, shooting forth from its mouth when it yawns, like a flash of lightning darting from a cloud. With its mouth resembling a cup made of sapphire and its belly shining as a conch-shell or pearls, whose mind will that deer, which baffles description, not lure? Whose mind will not be struck with wonder to behold this celestial beauty shedding a golden lustre and freckled with numerous jewel-like spots?” (Ibid, Sloka 28 – 30)

‘You may tend to think – because of your notion that it is Märïca who has come in this form – that she desires for something that is unusual, something that is dangerous and something that is too risky to pursue. But think for a while and tell me, who would not be charmed by such a wonderful creature?’

Rama makes it explicit, most obvious in more than abundantly clear terms, that he is one of those who are charmed by the deer. ‘Even if it is accepted that what you perceive is true, Lakshmana, I have a reason to go behind it,’ he says.

= Dhevar seydha baakiyam… =
<blockquote>Sita is impatient and is unable to contain herself any further. Kamban brings her mood out beautifully in just two lines. </blockquote>
Kamban’s Rama is in a similar state of mind. When Lakshmana points out that such a weird animal cannot be real and that it is a deceptive trick played by Märïca, ‘It need not be so,’ says Rama. ‘nillaa ulagin nilai nErmayinaal vallaarum arindhilar,’ he says. It is not possible even for the experts to understand the nature of things around in this ever-changing world. ‘man uyirdhaam pal aayira kOdi parandhuLavaal.’ Millions and millions are the varieties of life form on the earth. ‘illaadhana illai iLam kumara!’ There is nothing that one can declare authoritatively that ‘this is unnatural’ and ‘cannot exist for real.’

‘Who is there that has seen and understood all the countless varieties of living beings on earth? Who can say with authority that this is a real animal and that one is a deception? How can it be said with certainty that such a deer cannot exist? Have you not heard that sons of sage Bharadwaja were born in the form of golden swans?’

The discussions between Rama and Lakshmana on the golden deer are quite interesting and it is one of those rare instances when Rama’s vision is coloured by passion when Lakshmana retains his sharp intellect. Usually it is the other way about. Lakshmana would be too quick to lose his head, impelled by his mercurial temper and it would always be Rama who would calm him down. The roles are reversed in this scene. The details are for a later day, though. Let’s confine ourselves to the bare minimum that we need to see in the present context.

Sita is impatient and is unable to contain herself any further. Kamban brings her mood out beautifully in just two lines. ‘paRayum thuNai annadhu pal neri pOi marayum ena Ezhai varundhinaLaal.’ ‘You keep discussing like this,’ pouted the poor thing. ‘And it would move long, long away from this place while you remain here debating about the variety of life form. You are not going to get me the deer.’

‘anayavaL karuththai unnaa anjanak kundram annaan,’ acknowledges Kamban. Rama – the black mountain of collyrium – saw what she desired, was moved by her passion. ‘Now, come darling, show me where it is,’ he told her. ‘kadakka oNNa vinai ena vandhu nindra maan edhir vizhiththadhu andrE,’ Kamban moves the reader to tears. ‘It stood there (at a distance) and kept gazing at them, like the insurmountable Fate.

‘nOkkiya maanai nOkki, nudhiyudai madhyin ondrum thUkkilan.’ ‘He looked at the deer. (He was charmed.) He did not think; he did not weigh the words of Lakshmana with his sharp intellect. ‘nandru idhu endraan.’ ‘O! This is very good!’ he exclaimed. ‘He did not apply his mind. His sharp intellect was pushed to the backseat. He was bewitched and exclaimed in wonder.’ Kamban makes it sound a little harsh and in the next moment makes the hearts of the readers jump with joy. ‘adhan poruL sollal aagum,’ Kamban pacifies the reader. ‘Wait. Let me interpret this for you. Let me tell you why this happened. ‘dhevar seydha baakkiyam andro? annadhu pazhudhu pOmO? It only means that the celestials are fortunate! It is their good-fortune that he lost his mind to the deer! Is there anything that could spoil that good-fortune?

‘Let it be a deer, or let it be Märïca himself. I have a strong reason to kill it either way,’ he tells Lakshmana. ‘If it is a deer, I would make her happy by bringing its skin. If on the other hand, it is Märïca, as you say, he more than deserves to be killed, right now.’ “If, O Lakshmana, this deer is such as you tell me, it must be put an end to because it is a phantom conjured up by an ogre.” (Valmiki Ramayana, Aranya Kanda, Canto XLIII, Sloka 38)

It is once again Rama’s decision, his own and willing decision, no doubt influenced by Sita, to go behind the deer. There is no justification at all to blame it on Janaki alone for this decision to go after the golden deer.

‘If you are decided about it,’ said Lakshmana, ‘tarry here with her. Let me go. Let me fetch it.’

= Dharma or no dharma? =
<blockquote>Now on the question of Dharma. This point need not be confused with Dharma. What we have to understand is that there are certain values, which do not change at all… </blockquote>
Interesting points have been raised by several readers in private mails on the question of Sita asking Rama to bring the skin of the golden deer at least, if it could not be captured alive. One of our readers, Mr. Srihari Venkatesan has observed on our instalment entitled For the Sake of Love Part I that it is difficult to ‘digest’ that Sita, the very epitome of Dharma, suggested the killing of a ‘meek deer’. Let me clarify the points today.

The best way, in fact the only way to my mind, to study any epic – or any work or character in such work for that matter – is to see it through the eyes of the Poet or the author, understand the context, compare the context with other similar or differing contexts, and evolve an interpretation, based only on the text and not on our notions of how we perceive a certain thing is, or should have been.

In the present context, Valmiki has very clearly mentioned that Sita desired to have the skin of the deer. ‘jiivan na yadi te abhyeti grahaNam mR^iga sattamaH’ If this best of deer could not be caught while it is alive, ‘ajinam narashaarduula ruciram tu bhaviSyati’ I would be satisfied with its skin. (Valmiki Ramayana, Aranya Kanda, Canto XLIII, Sloka 19) Kamban has however modified this version. ‘matru ik kuzhaivu udai uzhayai vallai patrinai tharudhi aayin,’ ‘If you can catch this wonderful deer (alive) quickly,’ ‘padhiyidai avadhi eydhap petra uzhi inidhu uNdaadap perarkku arum thagamaiththu,’ ‘It would be my wonderful playmate, when I receive it from you.’ The idea of killing or skinning the deer is absent in Kamban. However, the fact remains that Rama killed the deer in exasperation after pursuing it for a very long distance with the intention of catching it alive, and only after shooting the arrow did Märicä call out Sita and Lakshmana, mimicking the voice of Rama and it is only after that Rama realised that it was a trickery played on them. I defer this point for a later day when we study Rama.

Now on the question of Dharma. This point need not be confused with Dharma. What we have to understand is that there are certain values, which do not change at all – like upholding truth, eschewing anger – unrighteous anger, to be specific – and such other values that go into the quality of one’s personality. There are certain other values, which change with times. What is right in one age need not be right in another. If Sati was the order of the day a century ago, it is barbaric now. If dowry was given as a matter of security, and even as a matter of status symbol in a few cases, it is abominable now. And nobody can say for sure that these would continue to be held in their present status forever from now on.

Hunting was a favourite sport among kings. Dasaratha loved hunting. In fact, it was during one such occasion that he mistook the sound, which emanated from the vessel of a Rishi Kumara, and thought that an elephant had come for drinking water. That led to the curse on him to die of ‘putra soka’. Rama hunted deer. Valmiki describes several instances of it. Of course, such scenes are absent once again, in Kamban.

Take for instance this scene when Rama takes leave from Sage Sutikshana, when they commence their life in the jungle. Sutikshana asks Rama to spend his days in his hermitage. ‘There is nothing that would inconvenience you here,’ he says, ‘excepting deer and other animals that keep crossing the hermitage.’ Take a look at the conversation:

"Rama this very hermitage, frequented by multitudes of sages and always abounding in roots and fruits, is comfortable; you may please stay happily here. Coming to this hermitage, large herds of deer, being fearless everywhere return without harming anyone and having lured everyone (with their beauty). Rest assured that there will be no inconvenience here except that from the deer." Hearing that speech of the great sage, the valiant elder brother of Lakshmana uttered the following words picking up the bow with arrow - ' O greatly fortunate sage, if I happen to kill those herds of deer collected here with an arrow of sharp edge and bent at the joint, you will be insulted thereby; what will be more painful than that? Hence, I don't favour a long stay in this hermitage." Saying thus to him Rama stopped short and left for the evening worship." (Valmiki Ramayana, Aranya Kanda, Canto VII, Sloka 17-22)

‘If you say that they may cause inconvenience to me, it is only obvious that they inconvenience you. I would kill them this very moment. But I desist from doing so because it would offend your feelings to see them killed in your presence. I therefore prefer to move away from this hermitage and live in another place.’ We will discuss this more fully later, when we study Rama.

Hunting was an accepted fact of that day and it was not seen as ‘killing’. One has to remember that there was no ‘endangered species’ in those days and the earth was full of animals and hunting was an accepted way of life for the royalty – and even for others in the lower rungs – until very recently, say about a hundred years or so.

Therefore, there was nothing wrong in Sita asking for killing the deer and skinning it. She asked Rama to hunt the deer, as is the usual practice, and Rama went for hunting it, if it could not be caught alive. We have to see things in perspective.

I know that we have not gone into this question completely. We will take it up more elaborately later, as this is more relevant in the context of studying Rama.

= A special gift from a special one =
<blockquote>What she was asking for from Rama was a gift. It is not that the deer is special and hence she needed it. It should come to her from that special person… </blockquote>
Before I stepped aside yesterday from the scene yesterday for an explanation on the notion of ‘killing or skinning the deer’ we were discussing the offer of Lakshmana to go behind the deer himself. I would like to add a word here. This offer of Lakshmana to go himself is a part of the drama that Kamban has portrayed and it is not found in Valmiki.

‘If you can catch this deer alive, it would be my playmate,’ says Sita. Kamban has shown her saying this: ‘padhiyidai avadhi eydhap petra uzhi inidhu uNdaadap perarkku arum thagamaiththu,’ It would be my best playmate, whenever there is trouble (in my heart) due to happenings around. There is a distant hint in her utterance to the effect that ‘Have I not come with you to this forest and enjoyed this stay for such a long time here? Don’t I deserve a playmate for me? Won’t it be source of solace if and when my heart is troubled?’ What she is asking for is a gift from her husband. A precious gift it would be for her, a very special one at that.

When Rama prepares to move, pacifying Lakshmana and putting his mind at rest saying that ‘maayamEl madiyum’ ‘if it is the deception of demons, it would die by my arrow’. After all, that is what I have promised to the sages. I have assured them that all demons that trouble them would be wiped out. I would be fulfilling what I promised. On the other hand, ‘thUyadhEl,’ if it were for real, if there is no falsification, ‘patrik kOdum,’ I would bring it alive. ‘theeyadhE? Uraiththi!’ Do you still see what I propose to do as something that has to be abhorred? Tell me.

‘This is not the thing that worries me. There is somebody else behind this trick being played on us. We do not know who it is, now. ‘aduththavum eNNich cheydhal aNNalE amaidhi andrO?’ Lakshmana asks. Are we not to think of the consequences of what we are going to do now? Even if there were several persons behind this deer, who had sent it and are luring us to go behind it, I would wipe every single one of them with my arrows and catch this deer, bring it over here. Let me go. You remain here with her.

This idea did not appeal to her. What she was asking for from Rama was a gift. A gift from him. It is not that the deer is special and hence she needed it. It should come to her from that special person in her life. Even as Lakshmana was speaking in this strain, she pouted. ‘nAyaga nIyE patri nalgalai pOlum’ So my Lord, won’t you go yourself and catch it for me? ‘ennaa’, so saying, ‘sEyarik kuvaLai muththam sindhubu sIrip pOnaaL,’ she moved away from that spot (into the hermitage) with tears rolling down from her eyes, turned red with anger and agony.

What does she indicate? ‘Do not think that I love it simply because it is special. It has to come to me from the one whom I love, and who is very special to me, too.’ This is something too private between us. If at all I need a gift, it has to come from you my love. I don’t need anything, if it does not come out of your effort.

Stop here and savour this moment. Let us forget everything else. Let it be deer or let it be demon. Does this love, this intimate feeling, this tenderness of heart not stir something deep within?

This is something very personal between the two of them and Janaki didn’t want that to be marred by anyone, even if it is Lakshmana. A special gift of love has to be from that special man in her life.

= Seed of a thunder =
<blockquote>What we are going to do from now on would be for her sake, O descendant of the Raghus… </blockquote>
Once again, the Poets have their own visions of the state of mind of Rama when he started that pursuit behind the deer. He says this when he instructs Lakshmana before departing: “Having met me (in a hostile manner) this ogre (too) is sure to be killed (by me) as Vatapi by Agastya. Stay you protected with armour and remaining confined to this place, guard Sita (a princess of Mithila).” (Valmiki Ramayana, Aranya Kanda, Canto XLIII, Sloka 46)

‘iha tvam bhava samnaddho yantrito rakSa maithiliim’ ‘You stay here in complete preparedness and guard her steadfastly,’ he says. ‘I will go after it. It is going to die because of its excellent skin.’

What I have quoted is only one portion of what Rama tells Lakshmana before he starts. Was his mind already decided about killing the deer? Was he after the deer or the deerskin? Scholars differ. Some point to the reference to Vatapi and the manner in which Agastya killed him, in the above Sloka. ‘As Vatapi who assumed the form of goat was killed by Agastya, this ogre too, who has come in the form of deer will be killed by me,’ is how the reference to a parallel incident is interpreted. They also point to Rama’s utterances like, ‘it is going to die due to its excellent skin,’ in support of the view that Rama was decided about killing the deer, right at the beginning.

Though it is too early to debate and come to a conclusion on the state of mind in which Rama was at this moment, we will simply stop with saying that Rama indeed wanted to capture it alive. Killing and skinning was only a second choice – worst coming to worst – as far as he was concerned. Otherwise, if he had already decided about killing the deer, he need not have moved from the place at all! He could have done so in one clean shot, bending his bow, without moving an inch from where he was standing! Why would he have to go running behind it at all! We will analyse this question in depth later at an appropriate time.

This line in his address to Lakshmana sounds prophetic and moving. Listen to him. Guard her steadfastly because ‘asyaam aayattam asmaakam yat kRityam raghunandana.’ All our efforts are (going to be) for her sake (from now on) O delight of the Raghus. What we are going to do from now on would be for her sake, O descendant of the Raghus. ‘Raghunandana’ refers to Lakshmana here. He might have meant, ‘She desires to have it, and it is our duty to bring it, for our actions are to be directed in the direction of fulfilment of her desire.’ That would be a simple was of interpreting it. But if one looks at it a little more deeply, it is the way of the Poets to prepare the reader by a little forewarning.

It is in a similar vein that Ilango Adigal prepares the reader even at the time of the wedding of Kovalan and Kannagi in the Tamil epic Silappadhikaaram. ‘kaadhalar piriyaamal,’ he says. Let the lovers not be separated. ‘kavavuk kai negizhaamal,’ Let their hands that hold each other not lose their grip. ‘theedhu aruga.’ Let all that is bad not come their way. Three negative statements, and only negative statements, make the blessings on the couple at the time of their wedding. He could have simply said ‘Let the lovers be together forever, let their hands hold each other forever and let all that is good come their way.’ He drops the seed of a thunder right at the beginning and prepares the reader for what is going to follow.

And that is the way in which Valmiki prepares us. ‘asyaam aayattam’ In her founded or on her depends, asmaakam yat kRityam all our efforts, all our enterprises.

Let us now see what Kamban has to say on this very same moment.

= He stays calm and guarding =
<blockquote>What would have been Janaki’s state of mind and what would have been the feelings of Lakshmana at this moment? </blockquote>
The references to the possibility of killing the deer are totally absent in Kamba Ramayana at this parallel moment, as compared to Valmiki Ramayana that we discussed yesterday. Sita walked away with tears when Lakshmana offered to go. (See: [http://www.heritagewiki.org/index.php?title=Sita_-_Part_8#A_special_gift_from_a_special_one A special gift from a special one]) Rama understood her feelings. He knew precisely why she wanted it from him. Says the Poet: ‘pOnavaL pulavi nOkki, puravalan,’ Rama saw her moving away, sulking. ‘polan koL thaarai!’ he called her, ‘My love, adorned with a beautiful garland!’ ‘maan idhu naanE patri vallayil varuvan nandrE.’ Don’t worry. I will go myself. I will catch the deer myself and come back soon. In the next line of the verse, he turns to Lakshmana and asks him to stay there guarding her.

Rama does not speak anything about killing the deer at this moment. In fact, one of the arguments that Lakshmana advances against going after the deer is, ‘mun nindra murayin nindraar munindhuLa vEttam mutral,’ Hunting has been detested by elders. ‘pon nindra vayirath thOLaai, pugazh udaiththaam andru’ It does not befit you to go hunting (against what has been abhorred). Kamban steps away from the original here. That is indicative of how ideas, concepts and values have changed over time. However, Kamban does mention this in the fourth line of the above verse where he pacified Janaki: ‘vEl nagu saramum villum vaanginan virayalutraan.’ He took his bow and arrows and moved quickly after it.

The first preference therefore, was to catch the deer alive. Rama in Kamban also, in spite of the arguments against hunting, moves in total preparedness to kill the deer, for that incident is the very axis of the story and there can be no question of altering it in any manner. I defer the discussion on this for now.

From this moment onwards, both the Poets describe Rama and the deer and how it lured Rama this moment, dodged him the next moment, made him think that it could be caught in a few seconds now, gave him the slip the very next moment until it took Rama away for a very long distance.

What we are concerned now is with Sita. She is there in the hermitage, guarded by Lakshmana. They are alone there, for a very long time, while Rama is away out there in the jungle. What would have been Janaki’s state of mind and what would have been the feelings of Lakshmana at this moment? We have no clue. Both the Poets are silent on how they held each other when Rama was moving away from them into the dense jungle. We get a glimpse of Janaki and Lakshmana again only when Märïca called their names out as he died. But it is not very difficult to look at circumstantial evidence and take a peep into their hearts.

Lakshmana is more often than not seen as the ‘angry cobra’, the incarnation of Sesh Naag that he was. But as we have seen very elaborately while studying Lakshmana, he lost his temper quickly only in matters concerning Rama. He boiled and blew out only when he had a distant reason to believe that the safety and security of Rama would be affected, and when he presumed that there is a threat to the interests of Rama. Otherwise, he had been a very highly calm and collected personality, governed by wisdom. He held Janaki as his own mother. This was what his own mother, Sumitra told him, when they prepared for their exile. ‘maa kaadhal iraaman nam mannavan.’ Think of Rama as Dasaratha. He is the equivalent of your father. ‘thaayar, nam poon guzhal seethai.’ And Sita is your mother. Go with them, not as the younger brother of Rama, but as their servant.

Not that Lakshmana needed her instruction for holding and respecting them as his own father and mother. He has always been doing that. If at all anything, the words of Sumitra testifies to that fact and crown the items of evidence to the attitude of Lakshmana towards the couple. There is no need for evidence on this account, of course!

Therefore, Lakshmana must have maintained his composure, though his brother went against his word of caution for the sake of this mother of a sister-in-law. There is no doubt about it. In fact, that is the state of mind in which we find him later, when the Poets show them when they heard their names being called out.

= My love, my anxiety =
<blockquote>She was in a confused state of mind, confused about the correctness of her desire and having insisted that Rama should go behind the deer. </blockquote>
If Rama’s mind vacillates from end to end, from the desire to catch the deer alive to the impulse to kill it, exhausted by its ways that really puzzled him, Sita’s emotions must have been volatile that day. Though the Poets do not tell us anything about how she felt when Rama departed, it is obvious that she should have been happy and must have felt at least ‘a little bad’ about this fellow who tried to dissuade Rama from fulfilling her desire.

That must have been the initial feeling. But is it possible to remain happy even when it was getting unusually late? The deer is dodging Rama and is taking him away over a very long distance. The delay must have worried her. Obviously. Her mind must have dwelt on the question of this strange delay that is taking place. ‘Rama could have caught it alive or he had the option to kill it. What then is the reason for this delay,’ she must have thought. ‘Did I make a mistake? Was it that this fellow was right? Was it wrong to have persisted in the attainment of my desire?’ It is not possible to deny that these questions must have popped up every now and then in her mind, after the passage of a considerable time. It is only natural. She was in a confused state of mind, confused about the correctness of her desire and having insisted that Rama should go behind the deer. She might have even felt guilty about her action. Or else, if she were not in such a state of mind, she would not have uttered those words to Lakshmana, their endeared child.

It is roughly a little over twenty-two years since their marriage, at this point of time. She knows perfectly well that Lakshmana would go to any extent for the sake of Rama. She knows the fierce love that prevailed between Rama and Lakshmana. She knows the loyalty that Lakshmana has for her Rama. She knows – and expresses that later in Sundara Kanda to Hanuman – that Rama held Lakshmana even above herself. She knows without an iota of doubt that there can be no soul on the earth who is more interested than Lakshmana, in guarding the interests of Rama. She has seen for herself how Lakshmana reacted when Bharata came to the jungle.

Obviously, her mind was troubling her about the wisdom of asking Rama to go after the deer. On the one hand, she must have even been led to think, ‘Was it an ogre really and was it not a deer? Would Rama be safe? Would he return soon?’ On the other hand, she might have even pacified herself with the reassuring recollection of past events. Commencing from the killing of Viradha, she has seen Rama killing so many demons in Dandaka. She knew that he, single-handedly, erased from the face of the earth a fourteen-thousand strong army of Khara and Dusana. She must have calmed herself with the thought that it would not be such a big deal for her husband to handle this deer, even if it turns out to be a demon.

There is no proof to be adduced from the text. But unless she was troubled by such questions, she would not have poured acid over Lakshmana that day. She would not have used the words that slipped mercilessly from her mouth at him, hitting him harder than the thunderbolt and tornado put together.

She turned so violent that day. Simply because she wanted the assurance that her husband was safe. Simply because she knew that it was not possible to move ‘this fellow’ an inch from the post that he is so fiercely guarding. He would not go against his brother’s orders, come what may. He has to be pushed. He has to be driven. He has to be sent in search of the one she loved. She was left with no option but to provoke him. But to insult him. But to slight him. But to put him under pressure of the extreme kind. But to question his intentions. Unfortunate. But there was no option left for her. She was ready to go to any extent to make Lakshmana go in search of her Rama and come back with that comforting news that all is well. That was the only thing she needed to know.

Her emotions were volatile. She was happy when Rama left. But was that the last time for a long time to come, that she was happy?

= “The boy stood the burning deck” =
<blockquote>If it was threats to taunts with Rama, it is reversed now with Lakshmana. It is taunts to threats. Of course, the first one was a different situation. </blockquote>
 Everything in her world seemed to have left her alone in sheer anguish and desolation as that voice boomed through the dense forest, calling her name and that of Lakshmana. She trembled. Quite obviously, she must have thought, ‘No. There is something wrong. He is in trouble. I have pushed him into this worthless pursuit and brought about a disaster in our lives.’ This can be deduced from what she thinks of this moment, later in the Asoka Vana. The first need that arises in her mind is to get a confirmation on the safety of Rama. She has only one source at her disposal, and a very reliable one at that, who can bring her that happy and reassuring word that everything is well.

She turned to Lakshmana. ‘gacCha jaaniihi raaghavam’ she pleaded anxiously. Go quickly, go this very moment and bring me the information on Rama. “Neither my life-breath nor my heart is functioning properly. I have heard the voice of someone (like him) crying (for help) at a high pitch in great distress. Surely, you ought to rescue your (elder half-) brother crying piteously in the forest. Rush you at once to the side of your brother fallen into the hands of ores as a bull into the clutches of lions and (as such) seeking your protection.” (Valmiki Ramayana, Aranya Kanda, Canto XLV, Sloka 2 and 3)

‘I am unable to breathe; my heart seems to have stopped. The distressed voice that called our names sounded desperate. Lakshmana, I am anxious. He must be in trouble. He must have been surrounded by demons like a bull that is surrounded by lions. Please rush there to his help.’ There is no doubt that Märïca mimicked the voice of Rama but it has to be kept in mind that he was dying. He was hit by the death-dealing arrow of Rama and naturally, his voice would have conveyed all the agony and pain that he was going through at the time of death. He did not have to put special effects on that score, into his voice, after all. The pain was for real. And that struck Sita deeply. That affected her. She needed no further evidence. Her limitless love for her husband quickly pushed her into concluding that he is in trouble because that voice which called their names was soaked in pain. Added to that, her mind must have held her responsible for the (supposed) suffering of her husband.

As we saw earlier, Rama himself was curious about the deer and he started this pursuit not only because he wanted to fulfil her desire but also because his curiosity impelled him to do so. Not denying that, the responsibility for starting this pursuit vests on poor Sita. This thought must have nagged her from somewhere deep within and added to her anxiety. But, Lakshmana is not stirring from his position. He is not moving an inch from where he is standing.

We know what she does in such circumstances. Recall how she persisted in her demand when Rama started on exile. (See: A[http://www.heritagewiki.org/index.php?title=Sita_-_Part_2#A_child-like_exterior child like exterior] and [http://www.heritagewiki.org/index.php?title=Sita_-_Part_3#Threats_to_taunts Threats to taunts]) If it was threats to taunts with Rama, it is reversed now with Lakshmana. It is taunts to threats. Of course, the first one was a different situation. Rama himself was delighted at her decision to follow him. He knew her ways and he remained absolutely calm throughout. Not so now. This is a different person altogether. Lakshmana is not used to her ways. He has not seen her in such a mood. He did not know how to react when she pushed him hard. He just knew only one thing and that was that he was not supposed to violate the instructions of his brother. He stood there like the boy who stood on the burning deck because his father had commanded him not to move an inch from there.

The deck was smouldering now. He took no notice of it. The fire caught on.

= Motivated, you are =
<blockquote>Commentators place the emphasis on her scorching remarks that question the very intention of Lakshmana about her. But I think it would be more appropriate… </blockquote>
Lakshmana did not move. “Recalling (as he did) the command of his brother (not to leave her alone), Lakshmana however did not stir even though urged in the foregoing words,” says Valmiki. (Valmiki Ramayana, Aranya Kanda, Canto XLV, Sloka 4) The realisation that he could not be moved from that place struck her wild. ‘Are you not moved by that pathetic call for help? Are you not going to rush to him? Have you been nursing ill will and malice towards him all these days? Is it not your duty to go to his aid at this critical time?’ she reminds him of his duty. Or that is what duty means to her, at that troubled moment.

Though Valmiki is silent about her persecution complex, Kamban records it beautifully. ‘pidiththu nalgu iv uzhai enap pEdhayEn mudiththanen vaazhvu,’ she wails as she heard the voice. ‘It was I who sent him behind the deer and brought this disaster into our lives.’ It is not unnatural for anyone who is in this kind of a troubled state of mind to utter words that are not really intended. “Getting upset thereby, Sita (daughter of Janaka) spoke to him on that occasion (as follows)” says Valmiki. She was upset. ‘saumitre mitra ruupeNa bhraatuH tvam asi shatruvat’. ‘You are an enemy in actuality in the shape of friend, O Lakshmana’ she taunts. Let us listen to her words as given to us by Valmiki:

“You are as it were an enemy of your brother in the guise of a friend O Lakshmana (son of Sumitra) in that you do not rush to the help of your brother (even in this predicament). For my sake, O Lakshmana, you wish Sri Rama to perish. Surely due to greed for me you do not follow Sri Rama (a scion of Raghu). I believe that your brother’s sad plight is dear to you and that there is no affection in your for him. That is why you stand unperturbed without seeing Sri Rama, who is possessed of extraordinary splendour. Indeed what purpose will be served by me, remaining (secure) here when he with you as your leader you have come has fallen into danger?” (Ibid Sloka 8 and 9)

Commentators place the emphasis on her scorching remarks that question the very intention of Lakshmana about her. But I think it would be more appropriate to place the emphasis on ’kartavyam iha tiSThantyaa yat pradhaanaH tvam aagataH’ What are you doing here, guarding me, when the person whom you accepted as your leader and for whose sake you came here, is in trouble? What is the purpose of my remaining safe when he is facing danger?

It pains me to see commentators attributing her stance – that too at an extremely excruciating moment – to womanhood in general. ‘This is the way of all women,’ they say. ‘They would not hesitate to indulge in slander and mudslinging if and when it suits them.’ They adduce the words of Lakshmana who was shocked by what hit him from the most unexpected quarter and uttered unkindly words in respect of women in general, in support of their ‘finding’. My god! What kind of an understanding! No. It is not proper to attribute such behaviour to women in general. None would attribute the harshest of words that Rama flung on her at the time of Agni Pravesa, on the lot of men! Nobody would dare say that it is the way with all men! If Rama did not represent men in general at that moment, nor does Sita represent womanhood in general at this moment. It is not logical.

These are human feelings. Be it man or be it woman. These words of Sita and the answer of Lakshmana are to be seen, more appropriately as human feelings rather than finding an excuse to put women at a disadvantage.

 Hari Krishnan

 

 

[[Category:Sita]]

Sita - Part 7

2010-02-27T12:48:44Z

Hariki:

= I will guard her =
<blockquote>Rama regards him as his father and entrusts the guarding of Sita to him. </blockquote>
Jatayu was the friend of Dasaratha. “Then as though delighting them with a gentle and sweet speech he said, ‘O dear son, known me to be the friend of your father.” (Valmiki Ramayana, Aranya Kanda, Canto XIV, Sloka 3) Valmiki doesn’t answer the question of how they became friends. The long speech of Jatayu, detailing the creation of various forms of life on earth and how he was born to Aruna, son of Kasyapa, does not contain the information on how Jatayu and Dasaratha became friends.

Picking the detail up from elsewhere, Kamban develops the scene a little further and makes it more emotional and moving, and makes the bond stronger and beautiful. As he comes to know that the brothers are the sons of king Dasaratha, Jatayu is delighted and enquires about the welfare of their father. He is shocked to know about the death of Dasaratha. ‘How did you leave me!’ he laments. ‘thayir udaikkum maththu ena samparanai thadindha an naaL,’ When we stood hand in hand like the churning rod that churns and dilutes curd, to eliminate the demon Sampara, ‘ayir kidakkum kadal valayaththu ayal ariya,’ in the presence of the entire world girdled by the sea (so that all heard what you said), ‘nee udal naan aavi endru seyir kidaththal seyaadha thiru manaththaai seppinaai,’ you told me, pure of mind, that you are the body and I am your soul. ‘Then how did Yama take the body away to the heavens, when the soul still wanders on earth,’ Jatayu wept.

To put it short for now, Dasaratha fought and vanquished Samparasura, to help Indra who was suffering from the demon who was tormenting him and the celestials. Jatayu joined Dasaratha in the battle and fought the demon along with him. Dasaratha was so moved by the assistance rendered by the vulture king and the two became fast friends.

That moves Rama to tears. Anything that reminds him of his father moves him and here is the close friend of his father. He embraced Jatayu. “Raghava honoured Jatayu, embraced him with joy and bowed low (to him); for, the self-restrained Rama had heard about the vulture’s friendship with his father (Dasaratha) spoken of by Jatayu, again and again.” (Valmiki Ramayana, Aranya Kanda, Canto XIV, Sloka 35)

Kamban develops it into a father-son relationship. Jatayu becomes the father figure that he is. “If you so desire, I shall be your assistant at your dwelling. For this inaccessible forest is frequented by beasts and ogres; and O dear one, when you go out with Lakshmana, I shall guard Sita,” Jatayu gives his word. (Ibid, Sloka34)

‘nIr ini naNNudhal kaarum ik kaattil vaigudhir,’ Live in this portion of the jungle, until the day you return to your kingdom. ‘kaakkuven yaan,’ and I will protect (her in your absence).

Rama regards him as his father and entrusts the guarding of Sita to him. As Valmiki puts it, “Entrusting Sita, the princess of Mithila, to the care of Jatayu, he proceeded to the well-known Panchavati together with the selfsame mighty bird and with Lakshmana, seeking as it were to burn the enemy as fire would burn moths.” (Ibid, Sloka 36)

The main characters move to the centre-stage. The events follow one another. The stage is well-set for the drama that is to come.

= A vision or a waking dream… =
<blockquote>A wonderfully fascinating atmosphere indeed! Lake abounding with lotuses and the Godavari close by, herds of deer, flocks of peacock… </blockquote>
Rama selected the location for Lakshmana to construct the parnasala, hermitage for them, very close to the banks of the river Godavari. To think of it, this was the parnasala that Kamban depicts as being dug out and taken to Lanka with the earth on which it stood. This was the parnasala in which Hanuman would later see her in Asoka Vana. This was the parnasala in which Sita would have to spend an unending aeon of a year in agony, under extreme pressure and sheer isolation until the arrival of her Lord, in total steadfastness and unbudging courage and stoic celibacy.

Rama, the affectionate husband, is so very careful about the choice of the spot. “Look about for a site with a pool nearby, in which the princess of Videha, yourself and I will feel delighted, where there is beauty of forest and beauty of water, and also in the vicinity of which there are firewood, flowers, the holy Kusa grass and water,” he instructs Lakshmana elaborately. (Valmiki Ramayana, Aranya Kanda, Canto XV, Sloka 4-5)

And finally, when Rama himself, at the request of Lakshmana selects the spot, he gives an enthralling account of the surroundings. “Here is seen nearby a lake looking delightful with fragrant sun-like lotuses and (further) beautified by blue lotuses. As pointed out by Agastya, the pure-minded sage, this is the charming Godavari hemmed with trees in blossom. Crowded with swans and Karandava birds, beautified by Caravaka birds and stirred by herds of deer, it is neither very far nor very near. Here are seen lofty and charming mountains made noisy by peacock, having many caves and covered with trees in blossom, O gentle Lakshmana! Speckled here and there with shining golden, silvery and coppery minerals, they look like elephants decorated with exquisite coloured diagrams resembling latticed windows.” (Ibid, Sloka 11 to 15)

What I have given above is only a portion of the vivid and detailed description of the locale that Rama gives. A wonderfully fascinating atmosphere indeed! Lake abounding with lotuses and the Godavari close by, herds of deer, flocks of peacock and other birds, flanked by thickly wooded mountains and the serenity of the atmosphere underlined by the noisy peacocks and other birds … my god! The place is worth sacrificing a kingdom to live in!

We see the most happy and affectionate moments among the three even as the plot thickens. The divine couple would exchange loving glances loaded with love and affection. ‘Odhimam odhungak kaNda uththaman uzhayL aagum seethai than nadayai nOkkich chiriyadhu Or muruval seydhaan.’ Rama would see the swans that moved about in the banks of Godavari and would turn to Sita, whose gait resembled those birds and would smile at her. ‘maadhu avaL thaanum aaNdu vandhu nIr uNdu mILum pOdhagam nadappa nOkkip pudhiyadhu Or muruval pUththaL.’ (When he did so) Sita for her part pointed to an elephant that came over there for drinking water, with the movement of her eyes and smiled back at him, implying ‘if my gait resembles the swan, your gait resembles the elephant.’

The days move like dream until that fateful day when Surpanakha chanced to pass by that side.

= Surpanakha arrives =
<blockquote>She decided that this was the man for her. That is the trouble with demons. Or, with persons with demonic qualities. </blockquote>
Earlier, when speaking of Ravana, we had mentioned he killed Vidyujjihva, husband of his sister Surpanakha while fighting the Kalakeyas. By way of pacifying Surpanakha for his rashness, Ravana sent her to the forest of Dandaka, with Khara and Dusana, cousins of Ravana and Surpanakha, along with a large army of ogres. The demons were ruling the stretch of jungle from Dandaka, to Janasthana striking terror everywhere in the hearts of saints and sages.

Surpanakha, who was roaming in the forest, chanced to pass by the parnasala erected by the brothers and she caught sight of Rama from a distance and fell in love with him that very moment. She stands in hiding and takes a long and shameless gaze at Rama. Her eyes wander all over his body. ‘thaaL uyar thaamaraith thaLangaL,’ she mumbles to herself. His eyes are nothing but petals of louts. ‘kEL uyar naattaththuk kiriyin thOtraththaan.’ He appears as massive and as strong as the mountains. ‘thOlodu thOl sela thodandh nOkkurin, neeLiya alla kaN.’ His shoulders are so broad that it is not possible for me to drink the beauty of his appearance, from one shoulder to the other. They are so broad that they cannot be measured even by eyes. ‘nediya maarbu.’ His chest is broad.

She decided that this was the man for her. That is the trouble with demons. Or, with persons with demonic qualities. Once they develop a desire for the other person, they do not wait to know whether the other person is married or not. They do not even have the patience to know whether the other person has the same kind of desire, if not love, so that the relationship can bloom into a meaningful and fruitful conjugal life in harmony. They are so presumptuous that they feel that they grant the other person a favour by developing a desire for him or her and have the arrogance to feel that he or she has no choice but to accept the supposed ‘love’, just as the person throwing alms at the beggar would feel that the latter does not have a right to deny what is given.

She immediately approached Rama, seeking his hand. Kamban builds up the drama, showing her approaching him, assuming the form of a comely maiden. Rama is amused at this demon of a woman unabashedly approaching him and seeking his hand, introducing herself as the sister of Kubera and Ravana. That follows Rama playing a little joke on her. She is directed to Lakshmana. Lakshmana turns her back to Rama, saying that his only a slave of the latter. The dialogues are rather long and humorous.

When this was going on, Sita appeared on the scene. ‘Who could this woman be!’ thought a bewildered Surpanakha, who was not able to digest the fact that there could be this lovely a woman by the side of ‘her lover’ on whom she had developed possessive feelings. ‘He looks like a sage and is in the hermit’s weeds. He carries weapons and it is not likely that he would have brought his wife to the jungle,’ she thought for a while. ‘How can the Mahalakshmi come to the Dandaka forest, without my knowledge,’ she would think for the next moment. ‘If her beauty takes my breath away, what would it not do to her man!’ she would sigh.

‘Whatever it is,’ she thought, ‘this woman should be eliminated. For he would not accept me as long as she is by his side.’

= Darling or demon? =
<blockquote>Rama is amused at the quick judgement that Surpanakha is capable of. He is not able to resist the temptation to play the game her way… </blockquote>
There are minor differences in Kamban’s depiction of this scene, which is an elaboration on the original. The menacing advance of Surpanakha towards Sita takes place in Kamban, in the absence of Rama whereas in Valmiki, Rama is present in the scene. Let us confine ourselves for now to the events concerning Sita.

Surpanakha is a character that moves more on emotions and passions than on the intellect. If at all her intellect is at work, it works only from the other side. She soon proves all the misinterpretations and misrepresentations that she is capable of. However, it cannot be denied that some of the most sparkling and scintillating descriptions on the handsomeness and lustre of Rama and the comeliness of Sita roll out through her, in her soliloquy. When she chances to see Rama for the first time, Kamban uses the opportunity to describe the majestic personality of Rama to detail her immersion into infatuation with him. He once again makes Surpanakha to speak of the statuesque personality that Sita is, in another of Surpanakha’s soliloquy, to portray the development of jealousy in her against Sita.

Surpanakha of Kamban assumes an extremely beautiful appearance before she approaches Rama, unlike in Valmiki Ramayana. The presence of Sita by the side of Rama greatly annoys her. Even before knowing who this comely woman is, Surpanakha concludes that Sita must be another demoness who has assumed this beautiful form – like what she has done at present – in order to steal the heart of Rama. ‘varum ival maayam vallaL,’ she ‘warns’ Rama, even as Sita approaches them. This woman who walks to us now is capable of all kinds of illusory tricks. ‘vanjanai arakki.’ She is a cunning ogress. ‘nenjam therivu ila.’ It is not easy to understand her intentions. ‘thErum thanmai sIriyOi! sevvidhu andraal.’ It is not right or proper to conclude that she a nice-looking and good woman (like me!). ‘uru idhu meyyadhu andraal.’ What she looks to be is utterly false. She is a demoness who has assumed this form. ‘Un nugar vaazhkkayaaLai,’ (I know it for certain that) she survives on flesh. She eats all kinds of flesh. ‘veruvinan.’ My darling of a warrior, I am afraid of this woman(!) ‘eydhidaamal vilakkudhi vIra.’ Let her not come here. Kick her away from this place!

Rama is really amused at the ‘quick and wise’ judgement that this ‘seemingly beautiful maiden’ (Surpanakha) is capable of. He is not able to resist the temptation to play the game her way and to taunt and tease her a little, she who dared to describe his darling as a demoness. ‘Oh! I see,’ he assumed the tone of mock-appreciation. ‘Your ability to judge people amazes me. Is she a demoness? I didn’t know that!’ That encouraged Surpanakha to take a step further. ‘Here! Go away!’ she threatened Sita. ‘Are you not able to see that we are exchanging sweet-nothings? ‘nee edhir vandhadu enna, nirudhar tham paavai?’ How did you come between us, you Rakshasa maiden! Run away from this place’

Sita was scared by this. In the first instance, she had accidentally come there. Surpanakha is in human form – and a very beautiful one at that. She is not able to understand what is happening here. And suddenly this ‘woman’ is calling her names and threatens her to leave the spot that very moment. She went behind Rama. ‘kunjaram Anaya vIran kuvavuth thOL thazhuvik koNdaaL.’ She embraced the shoulders of Rama from behind him, in an attempt to seek his protection. That enraged Surpanakha more.

= A fanatic turning frantic =
<blockquote>Kamban develops her lust for Rama, further. What would a demoness with enormous and limitless power do, when her mind is propelled by tender feelings? </blockquote>
Though the events follow in quick succession in Valmiki Ramayana, Kamban takes his own time to develop them. Surpanakha is warned by Rama and stopped from her advance, for the moment, towards Sita. She watched them – standing outside the precincts of the parnasala – disappearing into the hermitage. She stood there for some time, frozen, as though she had lost the use of her senses, the fire of her agony eating her heart away.

‘thakkilan,’ she thought. No. He might not (consider me) worthy. ‘manaththuL yaadhum thazhuvilan.’ His mind is not inclined towards me. His thoughts are not for me. ‘chalamum koNdaan.’ Added to the fact that he is not attracted to me, he is now angry with me. ‘maik karum kuzhalinaaL maatu anbinil valiyan.’ His love for that woman with dark, cascading hair is stronger than anything else.

Having seen what has happened and having understood that she does not mean anything to Rama, she must have given up her pursuit. But it is not in the blood of Rakshasa nature to give up. It is self-centred. It has no concern for the feelings, desires and the values that the other person holds. It would persist in getting what it desires, whatever be the means and whatever be the results that may roll out.

It is not the Rakshasa race that we are talking about. It is the Rakshasa nature. Considering the fact that Vibishana, Trijata and others like Prahlada were born in that race and considering the fact that it was this race that Vibishana ruled after the death of Ravana, it is not possible to attribute these qualities to the race. In fact, it is not necessary that the Rakshasa nature could be found only in a Rakshasa. It is not that difficult to find humans with these qualities and there have been celestials – not excluding Indra – whose minds get clouded with the Rakshasa qualities and swerve from what they stand for and suffer the consequences.

‘He will not think of me, however charming and lovely the form that I assume may be’ Surpanakha concluded. Kamban develops her lust for Rama, further. What would a demoness with enormous and limitless power do, when her mind is propelled by tender feelings? The heart is overridden by tender feelings and is driven mad, while the body encasing such a mind is mammoth in proportion and matchless in powers. She goes berserk that night. The clouds in the sky, with the hue of Rama, appear to be Rama himself to her. She would grab them and embrace them tight to her. ‘The moon and the cupid are setting me on fire,’ she would fume. ‘kalai uva madhiyE curry aaga van silai maaranaith thinnum ninaippinaaL,’ puts the Poet with his own touch of humour. The next moment she would think of gobbling Cupid, with moon for the side dish!

Kamban works her emotions up to such an extent that Surpanakha is not only fanatic, but also frantic. ‘Unless this woman is eliminated,’ she decides, ‘he won’t even look at me.’

= ‘The most kindest cut’ =
<blockquote>Lakshmana could have killed her that day, as did Rama in the case of Tataka, the grandmother of Surpanakha. He exercised the ‘bare minimum’ force… </blockquote>
It was the morning of the next day. Rama was away for performing the morning’s rituals – sandhi – and Lakshmana was guarding the parnasala, from his usual place outside the precincts of the hermitage. Surpanakha visited the place once again. She looked for Rama first and understood that he was not there. She could see that Sita was alone. She did not see that Sita is being fiercely guarded by Lakshmana. ‘This is the right time,’ she thought, ‘to grab her and take her away and eliminate her. If I do that, I would have eliminated the biggest of all obstacles and then there would be nothing to stop Rama from falling in love with me!’

Quite a wonderful solution indeed! ‘I am not able to be there, just because she is there. I will be able to gain access to his mind and remain by his side, if I am able to eliminate her.’ That sounds logical undoubtedly. But what the demoness does not understand is that this is not something like taking out ‘this vessel which is not needed very frequently’ from the shelf when there is no space, and putting the other vessel in its place. The funny thing is that Surpanakha is not able to see that the space within is not like the space without. You do not take out one to create room for the other. And in the inner space, there are certain areas which remain a vacuum and void, if that which occupies the particular space moves away, just because it is irreplaceable.

Surpanakha looks for quick and easy solution, not understanding the intricacies and subtleties of mind and its feelings. Feelings? Who cares! Just eliminate the most endeared of the person and expect that he would fall in love with you after that! In fact, it is the way in which Ravana thinks, too! ‘Kill that two-handed insect and then there would be nothing to stop her from falling in love with me.’

She moved into the parnasala to achieve her object. Lakshmana was too quick for her. He read her mind in a trice and jumped in from where he was guarding his endeared sister-in-law, who is in fact the incarnation of his own mother, for him. ‘nil adI enak kaduginan.’ He rushed in, shouting ‘Stop there!’ ‘peN ena ninaiththaan.’ He restrained himself from harming her because of the fact that Surpanakha is a woman. ‘vil edaadhu,’ he did not take his bow in hand. ‘vIngu eri aam ena virindha sil val Odhiyaith thirugu urap patri,’ He took hold of her brownish-red hair that resembled fire, in his hand instead. ‘ollai eerththu udhaiththu,’ He quickly pulled her and kicked her to stop her from moving any further towards Sita. ‘oLi kiLar vaaL uruvi.’ He unsheathed his sword. That was a very restrained act, intended to restrain this demon of a woman from harming Sita.

But Surpanakha could not be stopped by that. That was not the ‘minimum force’, which was required to stop her. That was not sufficient. ‘I will take her with me and jump to the sky,’ she thought. She grabbed Sita in one hand and attempted to move towards the sky. Lakshmana then expanded the area of the ‘minimum force’ that was required to stop her. He severed her earlobes and nose. Surpanakha saw what this human is capable of and left Sita.

Lakshmana could have killed her that day, as did Rama in the case of Tataka, the grandmother of Surpanakha. He exercised the ‘bare minimum’ force – ‘the most kindest cut’ – to stop her from harming Janaki.

That set the ball rolling.

= The Turning Point I =
<blockquote>If it was Manthara the hunchbacked who turned the events in the direction of destruction of Ravana and Kaikeyi who prepared the ground for it… </blockquote>
Kamban takes the drama still further, depicting Surpanakha’s passions for Rama remaining unrelenting even after she has lost her nose and earlobes. The rollicking laughter that the scenes invoke right from the time Surpanakha arrives and other finer de tails involving Surpanakha, concern the character traits of Rama and therefore would be dealt with later.

Similarly, the first battle at Panchavati, with Khara and Dusana, a battle that prepares the stage for the Yuddha Kanda, the way in which Rama faces the massive army and remains steadfast and unruffled even when his bow breaks into two in the war with Khara, deserve to be studied when we take up Rama. Now for the bare minimum details that led to the development of events.

The wild passions that Surpanakha developed for Rama did not die even when she was maimed, even when she brought Khara and his men against Rama, even when she ran to Lanka with the most cunning and stunning interpretation of how and why it started. ‘I intended to bring that most beautiful woman for you because whatever is best naturally belongs to you,’ she would turn the attention of Ravana on Sita, fanning the fire of lust in him and rekindling his taste for violating innocent and helpless women – married or not – even against their wish, from its dying embers. This was a taste that Ravana learnt to keep under check with the curses of Vedavati and Brahma himself.

Even at that time, we hear Surpanakha, after developing the desire of Ravana in the direction of Sita, ‘to covet Sita for himself and leave Rama for her.’ If it was Manthara the hunchbacked who turned the events in the direction of destruction of Ravana and Kaikeyi prepared the ground for it, it was Surpanakha who took the purpose behind the avatar, to the point of its fruition.

The manner in which this was achieved, the lust of Ravana was fanned and it took shape into a detailed plan to send Marica in the form of a golden deer were discussed when we studied Ravana, starting with The Venom has its Way, and a few instalments following that.

The interesting point is that Sita argued Rama taking to the weapon without a reason against the ogres. ‘Why should you kill them when they did not harm you directly,’ was her question, which Rama answered. As though the convincing answer of her husband is not sufficient, she becomes a very valid and strong reason for Rama to take the weapon in his arms for the slaying of Ravana.

= The Turning Point II =
<blockquote>It was the second lease of life for Märïca. The arrow of Rama had killed his brother Subahu, while guarding the penance of Viswamitra and had merely thrown him into the sea </blockquote>
It was just another day for them at Panchavati, until the arrival of the golden deer. Ravana, who had not even seen Janaki till that time and for some more time to come, had chalked out a very detailed plan and had precisely predicted the events that would follow when Märïca appeared there assuming that form. This is what he tells Märïca when he details his plan:

“Hear now about the role which has to be played by you by way of help (to me) at my instance. Assuming the form of a golden deer freckled with silvery spots, roam you at the hermitage of the said Rama before Sita. Beholding you in the form of a deer, Sita for her part will undoubtedly say to her lord and Lakshmana, “Let it be captured.” Then, rid of all hindrance at their exit, I shall for my part bear Sita away in solitude, as does Rahu take away the splendour of the moon. After that with my inner mind satisfied (as a result of my object having been accomplished) I shall with ease confidently strike at Rama emaciated through the abduction of his wife.” (Valmiki Ramayana, Aranya Kanda, Canto XXXVI, Sloka 17 – 21)

An excellent display of his understanding of the human mind and its frailties! He has a special eye for spotting weaknesses and making them work in his favour. Märïca has a special talent for assuming the form of a deer and this is evidenced by his assuming this form earlier, when he came to know Rama was living in the Dandakaranya. He was impelled by the desire for taking revenge by killing Rama, who had earlier killed his mother Tataka and his brother Subahu.

He assumed the form a deer and along with two of his friends, who had assumed the same form as well, tried to attack Rama with their sharp horns. Rama killed the other two with his quick arrows. ‘I slipped away and escaped his arrows,’ he tells Ravana. “Belittling Rama, who had retired to the forest, even though he was possessed of great might, thinking that he was an ascetic (only), and recalling my past enmity (with him), I rushed towards him, highly enraged, in the form of a sharp-horned deer, thoughtlessly seeking to kill him, remembering as I did the blow dealt by him. Stretching at full length his very mighty bow, three sharp arrows – which were capable of putting an end to the enemy and which sped like Garuda (the king of birds and the carrier of Lord Vishnu) and the wind – were let loose by him. All those three most dreadful and flat-knobbed arrows, which shone brightly as lightning, and were fond of sucking-blood – sped (towards) me together. Knowing as I did the prowess of Rama and having seen the peril (to which I had exposed myself) on a previous occasion, I slipped away, cunning as I was, and was thereby saved (since the arrow of Rama never hits a fugitive) while both those ogres were killed.” (Valmiki Ramayana, Aranya Kanda, Canto XXXIX, Sloka 9 – 13)

It was the second lease of life for Märïca. The arrow of Rama had killed his brother Subahu, while guarding the penance of Viswamitra and had merely thrown him into the sea, leaving him unharmed. As Märïca himself would put it, “By him was discharged at that time a sharp arrow capable of destroying the enemy. Struck by it I was cast into the sea, which as a hundred Yojanas (800 miles) long.” (Ibid, Canto XXXVIII, Sloka 19) Märïca was allowed to live his days, just for achieving one purpose. And the second time when he tried to attack Rama, he was spared once again, most obviously to serve the obvious purpose.

Spared for the second time, he was leading the life of an ascetic very peacefully. Ravana who had decided on his plan recalled his talent for assuming the form of a deer and this time he had a different assignment – he was supposed to assume the form of a golden deer, just to ensure that this deer is something very special and irresistible.

= Naughty dear or knotty deer? =
<blockquote>A gem-studded golden deer! That may sound odd and weird. But it is not so. Only, one has to understand the Poet’s ways of looking at things around him… </blockquote>
The Poets take delight in presenting a vivid description of the golden deer. Naturally so. One has in the first instance to understand why Janaki fell in love with this particular deer when there were thousands of deer roaming about in the jungle. They were there in the jungle for more than ten years now and it is not unusual that they come across a deer that arrests the attention of Vaidehi. If she has to be enticed, if she has to be enraptured, if she has to take a fancy for it, it has of necessity to be unusual. It has to be so unusual and extraordinary that it captures her attention right at the first sight. Here is how Valmiki describes the deer:
<blockquote>“Assuming a remarkable form presenting a wonderful sight, the aforesaid ogre for his part turned in an instant into a most attractive deer, with the tips of its horns bright as sapphire, its head partly white and partly dark, the upper part of its snout bearing the hue of a red lotus and the lower that of a blue lotus, its ears shining as sapphire and resembling a blue lotus, its neck slightly projecting upwards, its belly having the hue of a sapphire, its flanks pale as a Madhuka flower and the animal (itself) shining brightly like the filaments of a lotus, its hoofs resembling a cat’s-eye gem and body well-compacted with slender legs and looking splendid with its tail resembling the rainbow at the top and wearing a charming glossy skin freckled with a number of jewel-like spots. (Valmiki Ramayana, Aranya Kanda, Canto XLII, Sloka 14 – 19) </blockquote>
Kamban gives a similar description. ‘aaNip ponnin aagiyadhu,’ coos an excited Sita. Its body is made of pure gold. ‘aai kadhiraal sENil sudargindradhu thiN sevi kaal’ Its earlobes, legs and its entire body glow in sunshine. You are able to see the glow even from a very long distance. ‘maaNikka mayththu oru maan uLadhaal.’ There is deer (in the jungle out there) that shines like a solid piece of gem-studded gold. ‘kaaNath thagum enak kai thozhudhaaL.’ ‘It deserves to be seen my Lord! Come this way with me O please!’ So saying, she joined her palms pleadingly, may be with the child’s fear of being subjected to rejection.

A gem-studded golden deer! That may sound odd and weird. But it is not so. Only, one has to understand the Poet’s ways of looking at things around him. His instantaneous joy leads him to utterances ineffable. Translated in everyday language, what the Poets describe would mean this. The skin of the deer was glowing as if light radiated from within its body. The spots on its body were not only silvery; but had different colours that reflected or absorbed light differently so that every spot dazzled differently, like diamonds.

Valmiki adds a touch of reality. The deer (we call it deer more out of habit; because it has been referred to as ‘golden deer’ for a very long time. It is more appropriate to call it a stag) came very close to the hermitage, was sighted by Sita, and it disappeared immediately, to reappear after about an hour or so, making her ache for another glimpse of it. It reappeared, went round her in circles while she was in the garden around the hermitage and ran away to join the herds of other deer. With an amazing kind of understanding of the strong intuition that animals posses, Valmiki adds this: “(Nay) while coming near Sita he spun round describing a number of circles. Gazing on him from a distance, approaching him and snuffing him, all the other deer that haunted that forest scattered in all directions.” (Ibid, Sloka 28)

Other deer came closed to him, sniffed him, understood the difference and ran away. ‘Märïca had great difficulty that day,’ Valmiki jokes, ‘of restraining himself from killing those deer that came so close to him, as he was fond of deer-meat.’

But that sense of reality harms the drama. It betrays the golden deer and has a cause for suspicion inherent in it. If not Sita, Rama might suspect and would want to know the reason why other deer are running away from it. He changed the picture slightly. ‘kalai maan mudhal aayina kaNda elaam,’ other herds of stag and deer saw this one ‘alai maan urum aasayil vandhanavaal,’ their minds were filled with the desire for the golden deer and came running to it, flocking it all around.

= Too happy in thy happiness =
<blockquote>She became the child that she is once again. She was as joyous as a child on seeing the deer. She is actually overtaken by euphoria. </blockquote>
If the reader would recall, Sita has a special liking for pet animals and birds. ‘yaanudaip pon nirap pUvayum kiLiyum pOtrumin enna matru engayarukku iyambuvaai,’ ask my sisters – Urmila, Mandavi and Srutakirti – to take care of my parrot and mynah. This was the message that she sent back home to her sisters when Sumantra asks for her messages to her sisters. Her parrot and mynah were uppermost in her mind more than anything else. (See: [http://www.heritagewiki.org/index.php?title=Sita_-_Part_4#Take_care_of_my_parrot.E2.80.A6 Take care of my parrot…])

She became the child that she is once again. She was as joyous as a child on seeing the deer. She is actually overtaken by euphoria. She summoned her Lord and Lakshmana immediately to have a look at the animal that had stolen her heart. “Come along, come soon my lord, with your younger brother (Lakshmana)!’ Calling again and again (as above) she looked intently on the deer once more.” (Valmiki Ramayana, Aranya Kanda, Canto XLIII, Sloka 3)

Applying a bit of transactional analysis, one can very easily see that Janaki is in her child-state. Her joy is contagious and spreads quickly to the mind of Rama. He is impressed by the deer, no doubt. But what made him happy was to see his beloved wife in an absolute state of ecstasy. As Keats would put it in his Ode on a Nightingale, it was nothing but “being too happy in thy happiness.”

She has accompanied him to the forest out of her own will, love and affection. She has so joyfully accepted the difficulties of the life in forest. For a queen like her, it was not that easy to get adjusted to the changed environment; but she did not complain on a single occasion all these ten years and more. Time had drifted like a dream in her company, though they did not lead the regular life of a couple in the everyday sense of the word. They followed the Dharma of the householder; but they did not lead the life of a couple, in the physical sense, though love abounded in their minds aplenty.

Rama was charmed by her joy. He knew that she would want him to capture the deer. He knew very well that in her heart, Sita would nurse tender feelings for the animal. He knew what she would ask of him the very next moment. His mind was getting ready for the task that his love would set for him.

But Lakshmana, who was not at all affected by what was going on, retained his intellect, very quickly came to the right conclusion, and pronounced his judgement.
<blockquote>“Seized with suspicion to see it, Lakshmana for his part observed as follows: - I conclude this deer to be the same as that ogre, Märïca. Hunting game in the forest with delight, many kings, O Rama, have been killed by assuming a deceptive form by this sinful ogre, who is capable of assuming any form at will. This effulgent form of a deer assumed by him, O tiger among men, is a hoax on the part of the ogre – who is well-versed in conjuring tricks – and is much like a magic show. To be sure no such deer freckled with jewel-like spots exists on the face of the earth, O scion of Raghu! It is surely a phantom, O ruler of the globe; there is no doubt about it.” (Ibid, Sloka 5 – 8) " jagatyaam jagatInAtha mAyaishA hi na samsaya:" </blockquote>
‘I know for certain that this is none other than Märïca,’ says Lakshmana. He is able to see through the conjuring trick played by the ogre, right at the very beginning.

Now, Rama is pulled in opposite directions for the very first time. On the one side, his better half is bubbling with happiness. This happiness is avalanching on him. She appeals to his heart and he has no mind to disappoint her. On the other side, his brother whose feet are planted firmly in wisdom appeals to his intellect. He very clearly sees through the trick and pronounces his judgement.

Rama is left to perform the art of balancing between the heart and the brain.

 Hari Krishnan

 

 

[[Category:Sita]]

Sita - Part 6

2010-02-27T08:29:07Z

Hariki:

= Companion in Dharma =
<blockquote>Let us be fair and put ourselves in his place and ask: ‘Do I have the patience that Rama had when his wife held a different point of view and expressed it? </blockquote>
‘I hold Truth above all, you, Lakshmana and my own life.’ It was this preference to Truth – from the way he viewed Truth, though most of us are not able to see eye to eye with him on this particular matter – that pushed him into taking the most difficult and painful decision of his life. But before blaming Rama of ‘suspicion’ that led to Agni Pravesa and other incidents in the Uttara Kanda – it is too early to go into that question – let us be fair and put ourselves in his place and ask: ‘Do I have the patience that Rama had when his wife held a different point of view and expressed it? Do I listen to her when she is apprehensive about my steps? Do I see her point? Do I try to convince her, if I have a valid reason for pursuing my way? Do I recognise at all, the fact that there is nothing in my life that she cannot know, discuss, or even advise me against?’ Kudos to you if you can answer these questions in the affirmative.

I can sense a smile over there. To quote Srinivasa Sastriyar, “You may sometimes be so obedient to your wives that you follow even their wrong doings. I am not thinking of that. I am thinking of relations established upon a proper basis between husband and wife, where each respects the other’s province but knows also when a solemn warning may be necessary. Our business in life is not so distinguishable from our wives’ business that we should not consult them and be guided by them at all.”

‘I am happy about what you said,’ says Rama. “O Sita, I fully pleased. For a person is never advised unless he is dear. And it is becoming and proper not only for you but for your family too, O beautiful lady. sadharma caariNii me tvam praaNebhyo api gariiyasii. You are dearer to me even than life, being my companion in Dharma.” (Valmiki Ramayana, Aranya Kanda, Canto X, Sloka 21)

‘Dharma is my pursuit. And you are my companion in that pursuit. You are loftier than me and make my life loftier.’ Mutual trust and mutual respect and moving towards one goal, hand in hand. Is this not what Ramayana holds for our personal lives? Is this not the pursuit that the divine couple stood for and have exemplified by their life to us?

Once again I quote from the silver-tongued orator. “You may do this and you may not do that. That is left to you. But do not go and justify it upon the ground that a wife is inferior in status, that she is there to do some slave duties. ‘She may keep the dhobi’s accounts but nothing more.’ To say that is not proper. It is certainly not sanctioned by the liberty that Rama gave to Sita. In such an important matter as an alliance with the Rishis of the forest, which was likely to lead him into trouble, how could Rama have said to you, ‘You do not know these things. Keep quiet.’ He allowed her to speak, and even though he did not follow her counsel, he told her she was right to give him a warning, that it was her duty to do so and that it was fitting when her family and his family were taken into consideration.”

Let her play her role in our lives, completely. There is no denying the fact that she has the responsibility to look at things in the proper perspective. But then, that responsibility rests on both. Each has his and her parts to play and each has that responsibility. Her voice needs to be heard, to be respected and has to be given its proper place in life. I cannot pooh-pooh her into silence in such circumstances. As Sastriyar rightly says, “It is certainly not sanctioned by the liberty that Rama gave to Sita.”

Blessed indeed I am, if I am able to learn this much from the life of Rama.

= The story of Dandaka =
<blockquote>The family was firm in its pursuit of Dharma and upholding righteousness. They had no place for freaks and eccentrics like Asamanja and Danda. </blockquote>
Because they are idolised as the ideal man and an exemplary woman, and as the embodiments of virtues, most of us tend to think that they led a monotonous life. Rama is perceived as a serious looking person, incapable of a joke. I wish to emphasise once again that their life had all the flavours and shades of any average person. There were moments of pleasure, humour, frolicking and fun and they went through all the troubles, travails and turmoil like any one of us. There were moments of darkness, moments of panic, helplessness et al through which they went. The difference lies in the manner in which they encountered the situations and came through them, though it cannot be denied the panic and pain that the Poets have described are no different from what we undergo.

The Viradha episode is one such incident. This takes place when Rama enters the forest of Dandaka, much before the sages approached Rama, seeking his protection. There is a story about the Dandaka Forest. It is a deserted forest, though a part of the kingdom of Ayodhya. It is said that Danda, the youngest son of Ikshvaku, by whose name the lineage of Rama is known (apart from other kings in the ancestry of Rama, like Kakusta, Raghu etc.) was a rogue in the family and the king used to receive complaints about his son, Danda.

There was another case of a similar delinquent, Asamanja, who indulged in killing children by throwing them alive in ponds and rode amuck among people and slaying them at will and took delight in such other sadistic ways. The family was firm in its pursuit of Dharma and upholding righteousness. They had no place for freaks and eccentrics like Asamanja and Danda. As in the case of Asamanja, Ikshvaku decided to send this vermin of a son away and Danda was banished to the jungles.

Danda was enterprising, nonetheless. He built his own kingdom in the Vindhya mountain range. The kingdom was known by the name Madhumanta. But his qualities remained unchanged. He developed friendship with demons that roamed about in the mountain range and through them, he happened to meet Shukracharya, the Guru of asuras. He became the disciple of Shukracharya. Danda, already a demon by qualities and surrounded by demons for his friends did not have respect of values.

It so happened that he visited the hermitage of his Guru, Shukracharya. The master was not there in the hermitage. Danda saw Araja, the daughter of Shukracharya, and was tempted by her beauty and took her by force. When the master came to know what had happened, he cursed the king and his kingdom. Mud storm raged for seven consecutive days and Madhumanta, the kingdom that Danda built, submerged under mud. This portion of land that was thus destroyed later became the dense jungle of Dandaka-aranya. The forest of Danda.

The people of Madhumanta fled to a safer place when the storm raged by the curse of Shukracharya, and settled down, was known as Janasthana, which was far away on the south, from the forest of Dandaka. Now, this was the outpost of Ravana. Ravana had appointed Khara and Dhusana – sons of his paternal uncle – to hold fort on his behalf, in the mainland. This was the place that was infested with demons and ogres. As we have seen when we discussed Ravana, demons were of different kinds and one of them is the race of asuras. There was another kind demons. They were not demons by birth. They were cursed to become so.

Viradha was one such demon.

= Viradha =
<blockquote>The name Viradha is interpreted as vi-raadha, ‘devoid of love.’ According to another version of the story, he was a worshipper of Lakshmi… </blockquote>
Viradha was a Gandharva and was known as Tumburu, who served Kubera. He took a fancy for Rambha, the celestial nymph and failed in his duties. Kubera cursed him and it was by his curse that Tumburu turned into an ogre. The Poets vie with one another in describing the terror-striking appearance of Viradha, as he appeared before the three, when they entered Dandakaranya, paid their obeisance to the sages, which was described in Unstringing the Bow.

The name Viradha is interpreted as vi-raadha, ‘devoid of love.’ According to another version of the story, he was a worshipper of Lakshmi when he was a Gandharva. Scholars come out with various theories, taking this into account and attribute different motives and purposes for the desires expressed by Viradha in regard to Sita, who is the incarnation of Mahalakshmi. That may satisfy the predilection for the esoteric. People manage to find hidden and inner meaning in anything and everything.

But what the Poets describe is very simple. They do not even remotely suggest the complex stories to explain the threat by which Viradha demanded the brothers to leave Sita with him as his wife. He is a wanderer of the forest. He took a fancy for Sita even as the three entered the jungle and tried to take possession of her. The brothers were angered and killed him. There ends the matter. And how they faced the demon, how they reacted and how Sita, who for the very first time in her life comes across a demon, and is grabbed by him, is overcome by varying and quick changing emotions, makes the story. There is no need to attribute ‘divine’ motives to a demon who is under the spell of a curse and is in fact not aware of the fact that he is facing the very Rama, by whose hands the spell was to be broken. Here, take a look at the massive form of Viradha as Valmiki puts it.

“Rama (a descendent of Kakutstha) together with Sita saw in that forest full of wild animals a dreadful man-eating ogre of terrific voice, looking like a mountain peak, having deep eyes, a huge mouth, a fierce belly, despicable, uneven, tall, abnormal, presenting a terrible sight, wearing a tiger’s skin wet with fat and sprinkled with blood, molesting al beings, resembling the god of death with his mouth wide open, tying three lions, four tigers, two wolves, ten spotted deer and the big head of an elephant with tusks and wet with fat to an iron lance, and roaring in a terrific voice.” (Valmiki Ramayana, Aranya Kanda, Canto II, Sloka 4 – 8)

This fellow seems to have had an appetite that could never be appeased and carried ‘a store of food’ – bodies of animals that he killed – on his lance. Kamban, who is very fond of the gothic, soars high in his flight of imagination. And, here is his description of the very same lance of Viradha.

‘ettodu ettu madha maa kari,’ sixteen elephants, ‘iratti arimaa’ thirty-two lions, ‘vatta vengaN aaLi padhinaaru’ and sixteen Yali – the legendary animal with the body of a lion and the trunk of an elephant – ‘kitta ittu idai kidandhana serindhadhu or kai thotta muththalai ayil’ were tied closely – like a string of flowers! – on his lance that he carried in one hand. From the continuing description, we understand that Viradha had used a python to string all the animals to his lance, as if he had decorated it with a string of flowers! And he carried them ever so lightly, in one hand.

A ghastly sight indeed! At least Rama and Lakshmana had guarded the Yaga of Viswamitra and have seen, encountered, fought with and killed demons of various shapes and sizes. What about Janaki! She has not seen any of them until this point of time!

Two men, in the garb of sages wielding weapons and in the company of a woman looked quite incongruous to Viradha. What a combination, he thought. The garb of a hermit, the tool of a warrior and the company of a woman. He laughed like thunder.

= Satan quoting the scripture =
<blockquote>‘You have the outward appearance of the sages. Your hair is matted. You are wearing the hermit’s weeds. But why are you carrying weapons? </blockquote>
It is not unusual in the world to see people who are themselves steeped in unrighteousness, walking about with their index finger always pointing at anyone and everyone – especially those who are respected by the society – ready to pick out the least little flaw – without going into an assessment of what they consider to be a flaw, is a flaw in the first instance. Proclaimed atheists are obsessed with the desire to ‘expose’ the ‘unholiness’ in the ‘holy’, chide everyone for superstition of one kind blindly following the baseless beliefs of another kind. This has been the way of the world, it seems, right from the beginning.

Viradha, who had nothing to do with whatever that goes with the name of Dharma, seemed to be worried about righteousness, all of a sudden. But the first thing he did, before he opened his mouth to question Rama and Lakshmana was the very pinnacle of all evil. aNkena aadaaya vaidehiim apakramya tadaa abraviit| He grabbed Vaidehi by the hand and moved away to some distance. (Valmiki Ramayana, Aranya Kanda, Canto II, Sloka 10) After taking her away, he turned to the brothers and questioned:

“You two having matted hair and wearing a bark-garment, and still having a wife with you, with your life coming to an end, have entered the Dandaka forest taking arrows, bow and sword in your hands. Again, how are you two ascetics staying with a woman?” (Ibid, 10 and 11)

‘You have the outward appearance of the sages. Your hair is matted. You are wearing the hermit’s weeds. But why are you carrying weapons? What place has it in the life of a sage? And how saintly can you be, considering the fact that there is a woman with you! How come you two are living with a woman! How can you do this!’

Viradha exhibits the same kind of ‘predilection for justice’ that those who with unabashed enthusiasm tread the path of impiety. “Who are you two sinners, doing unrighteous deeds, bringing a blot upon the sages? Armed with weapons, I, an ogre named Viradha, always wander in this forest, which is difficult of access, eating the flesh of sages. This beautiful lady will become my wife and I shall drink the blood of you two sinners on the battlefield.” (Ibid, Sloka 12 and 13)

‘I am an ogre by name Viradha. I go about killing sages. You two, who are in the garb of saintly persons, do not seem to have even elementary knowledge of the way of life of a saint, which I have! Number one, you are violating the laws by carrying weapons with you! Number two, you have a woman with you! I have no doubt you are sinners in the disguise of saints!’

In the court of Viradha, the enquiry is conducted and concluded rather too quickly! It is sinful for a sage to carry weapons. And these two have exceeded the limits by living with a woman, thereby becoming a blot on all the sages! See who is worried about this ‘blot’ on sages! This person lived on the flesh of hermits and he considers himself fit enough to conduct a quick enquiry and render justice rather hastily. And how! ‘uyir thandhanan adaa!’ I spare you. I would let you go alive, despite the fact that your ways of life is regurgitating. ‘pOdhir, maadhu ivaLai undhi.’ Leave this place quickly and let her alone with me. Let her be my wife.

So very typical of the ‘living legends’ that we witness in our times. ‘You are supposed to lead a saintly life; but you are violating dharma. Here, I am rendering justice to the situation. I am taking her away with me, for saints are not supposed to go about with women!’

Excellent sense of rectitude!

= Let him have his way =
<blockquote>The brothers enjoyed the ride. ‘Do not disturb him. In fact, this is the way in which we have to go. He is saving us the trouble of walking,’ Rama laughed </blockquote>
It is not difficult to imagine the condition in which Vaidehi would have been at that moment, since this is the first time that she has seen an ogre and not only that, she has been grabbed by the ogre in the very presence of Rama and Lakshmana. The speed with which things happened made even Rama lose his composure, not being able to bear the torment to which his loving wife is subjected to before his very eyes and to lament. This is one of those moments in which Rama acts like any of us and exhibits the feelings of a troubled soul. Being a character trait of Rama, this would be taken up later.

If this was a situation when Rama, who had defended the Yaga of Viswamitra and killed ogres earlier, lost his balance, one can understand the state of mind in which Sita would have been. “Hearing thus the wicked and boastful speech of that wicked Viradha, the overawed Sita, the daughter of Janaka, trembled with fear as does a plantain tree in a storm,” says Valmiki. (Valmiki Ramayana, Aranya Kanda, Canto II, Sloka 15)

Though Rama was perturbed, it did not take more than a few moments for him to come out of that darkness. He quickly discharged seven arrows decorated with peacock feathers that pierced Viradha and made him bleed. But Viradha had the protection of boons that guarded him unharmed by weapons.

The arrows however achieved the desired result. Viradha dropped Sita and grabbed the two instead. Placing them on his shoulders, like children, he hurried to another part of the jungle. Now, the danger is shifted from Sita to the brothers. Moments ago, we saw that Rama was depressed and troubled to see his endeared in the arms of an ogre. Now that Viradha had dropped Janaki from his hold and that she is out of trouble, we see Rama bubbling with his sense of humour, even at the height of crisis.

Remaining on the shoulders of Viradha, Rama smiled mischievously at Lakshmana. ‘Just let him carry us. Do not prevent him,’ he told Lakshmana. “Let this ogre gladly carry us by this way, O son of Sumitra! Indeed this is the path of ours by which the night-wanderer is going.” (Ibid, Sloka 23)

The brothers enjoyed the ride. ‘Do not disturb him. In fact, this is the way in which we have to go, to reach the deeper jungle. He is saving us the trouble of walking,’ Rama laughed. ‘With the two seated on his shoulders, even that ogre resembled Garuda,’ is how Kamban describes the situation. ‘suvaNa vaNNanodu kaNNan iru thOL poliya,’ with Lakshmana of golden hue and Rama adorning his shoulders, ‘avaNa viNNidai nimirndhu padargindravan’ Viradha who jumped up into the sky, ‘aram sivaNa anna siraimun avarodu Egum selavaththu,’ because of the fact that those two who are the guardians of Dharma (were seated on his shoulders) ‘vuvaNan enum nedu mannanum oththaan arO’ resembled Garuda, the great king of birds.

The brothers had no difficulty. They knew they were capable of handling the situation. Rama is now bubbling with self-confidence and even with sense of humour. Think of Sita. This ogre has jumped into the skies taking the two with him. She is left alone on the ground, all alone, by herself.

Is it that easy for someone who is not used to anything but love and tenderness to cope with?

= In motherliness she pleads =
<blockquote>But her reaction is quite different. She quickly turns into the mother that she is. She throws up her hands high in the air at Viradha, and pleads with him </blockquote>
Let us bring this picture once again to our minds. Viradha has reached for the clouds, carrying the brothers on his shoulders. The two enjoy the ride and Rama even jokes about their being spared the trouble of walking, and therefore asking Lakshmana to do nothing to prevent Viradha for some more time. But in the warrior’s game they were playing, they forgot for a moment that Janaki is left alone, down there on earth. How scary must have been the situation for her, especially in view of the fact that she is yet to see the two in action.

The normal tendency in such circumstances is to succumb to a sense of insecurity and to lament about one’s own safety. Just a while ago, she was grabbed by this demon who declared that she would remain with him, and was carried away by him. She was no more than a poor child, looking to its parent for protection. The situation has changed now. Her protectors are being carried away now. This fellow is carrying them away on his shoulders. She is left alone on the ground, while they have been carried away to the clouds. It is only natural that the sense of insecurity of a child that she had moments ago should have intensified and she should have, expressed the agony of being left alone and helpless.

But her reaction is quite different. She quickly turns into the mother that she is. She throws up her hands high in the air at Viradha, and pleads with him as though he would listen to her! “This Rama, son of Dasaratha, truthful, well-behaved and pious, is being taken away together with Lakshmana by an ogre of terrible form,” she speaks to herself. (Valmiki Ramayana, Aranya Kanda, Canto IV, Sloka 2) That monologue leads to an entreaty for sympathy. ‘Spare them!’ she pleads. She is not able to bear the sight of the two being carried away before her very own eyes.

Though she is proud about the valour of Rama and Lakshmana, she has not seen them in action so far. She is overcome by fear that the demon would gobble the brothers up and that she would be left alone in the jungle, unprotected. ‘Let me die instead,’ she thinks. ‘maam haraH utsRijya kaakutsthau namaste raakshasottamaH’ she pleads. “Take me away. Bears will eat me up and so will tigers and panthers. Release the descendants of Kakutstha.” I would anyway be eaten away by tigers, bears and leopards. Here, take me and spare them! ‘namaste raakshasottamaH’ she pleads. I pray to you O jewel among demons.

‘pinnai Edhum udhavum thuNai peRaaL,’ says Kamban. She was left with no one to help her. ‘urai peraaL.’ Nor was there anyone to calm her with words. ‘minnai eei idai nudanga viraindhu thodarvaaL.’ She followed Viradha (running) causing pain to her slender waist that swayed wildly (since she ran behind the ogre). ‘annaiyE anaya anbin,’ She was overcome by love, being the mother that she is (and pleaded) ‘arvOrgaL thammai vittu,’ Leave those two. Let them not die in your hands as they tread the path of rectitude. ‘ennaiyE nugardhi.’ Here, take me. Eat me instead. Leave them!

Srinivasa Sastriyar sums the situation up beautifully. “She says to him ‘O Viradha, take my homage and worship. I yield them gladly. But do me this favour. Leave them alone, and take me instead and eat me up. Why should I fall a prey to them? You eat me and release them.” She offered herself as a ransom as it were. This is just to show you how, usually speaking, in the last extremity, even though you are surrounded by your own children, your life being in danger, nature has decreed that the foremost tendency, the strongest temptation, will be to protect your own life and then the lives of others. Here Sita was just the opposite. She was trained such-wise that she preferred that Rama and Lakshmana should live, to her own continued existence.”

This was the Sita, when they entered the jungle. And this would be the Sita that is going to face the ogre of ogres, the ten-headed monster, the greatest of all demons. Unbelievable transformation!

= Protector in times of fear =
<blockquote>‘I know you all by name. I did not realise that you are Rama and she is Vaidehi. Now, bear with me. Let your feet liberate me and set me unto deliverance!’ </blockquote>
The love and affection that Lakshmana had for his sister-in-law ran very deep. He held her as his own mother. In fact, Sumitra had instructed him to consider Rama as his father and Sita as his mother when the three started on their exile. No. I do not mean to say that Lakshmana held her in that position because Sumitra had instructed him that way. He needed no instruction from anyone in that respect. What I wish to stress is that the entire family of Ayodhya perceived her as the mother for Bharata, Lakshmana and Satrughna.

Lakshmana heard the lamentation of Janaki and her appeal to Viradha. He saw her standing with her hands raised up to the clouds, towards Viradha, and begging him with tears rolling down her eyes to spare the two and have her instead for a meal. ‘azhudhu, vaai kuzhari, aar uyir azhungi, ulayaa,’ She wailed, her speech faltered, her vitality withered and she was overcome by distress. ‘ezhudhu paavai annayaaL nilai uNarndhu iLayavan,’ Lakshmana (looked at her from the shoulder of Viradha who had carried them beyond the clouds) ‘thozhudhu,’ (turned to Rama and) joined his palms respectfully ‘devi thuyar kUra viLayaadal thozhilO?’ (and asked him) Is this the time to have fun (with this demon) when she – my mother – is distressed? ‘pazhudhu.’ No. What we are doing is wrong. ‘vaazhi!’ Hail to thee.

Rama realised that it was not possible to kill him with weapons. The arrows that struck him did not have any effect on him. ‘eyththa meyp periya kEzhal enna’ he looked like an over-sized porcupine with arrows hanging from his body, not penetrated deep. ‘engum visayin thaiththa ak kaNai therippa mey silirththu udharavE’ Viradha shook his body violently and the arrows flew from his body, as do the prickles from the porcupine. ‘It is not possible, Lakshmana, to kill him with weapons,’ he said.

“O tiger-man, by virtue of his penance this ogre cannot be conquered in battle with a weapon. We two shall bury him in a pit. O Lakshmana, dig a very big pit in this forest for this terrible ogre of fierce lustre, looking like an elephant.” (Valmiki Ramayana, Aranya Kanda, Canto IV, Sloka 10 and 11)

But by that time, the brothers had severed his hands, though they could not kill him. It was at that time that Viradha realised that these two ‘sages with weapons’ were Rama and Lakshmana, who were supposed to be his liberators from his curse. He then narrates his story to Rama. (See: [http://www.heritagewiki.org/index.php?title=Sita_-_Part_6#Viradha Viradha]) ‘I did not realise that it was you,’ he tells Rama. “O tiger-man, I stand killed by you, equal in strength to Indra. However, O jewel among men, previously due to delusion you were not recognised by me. O dear, Kausalya is possessed of good progeny in you. You are known by me as Rama as also the princess of Videha territory, who is very fortunate and Lakshmana, who is very well-known.” (Ibid, Sloka 14 and 15)

‘I know you all by name. I did not realise that you are Rama and she is Vaidehi. Now, bear with me. Let your feet liberate me and set me unto deliverance!’ Knowing him to be the very Narayana, Viradha, who was known as Tumburu before he was cursed, worships Rama and requests him to kill him with his feet. ‘bhayeSu abhaya daH’ says the Poet, referring to Rama. One who grants protection in times of fear. He accepted the request of Viradha.

= Five and five peaceful years =
<blockquote>That came like a nightmare and passed like a dream. Lakshmana prepared the pit for burying Viradha and Rama kicked him into it. It is one of the very rare occasions when Rama proceeds to kill, after the person has fallen, is defenceless and is even unable to move. This happens once again when Kumbakarna falls down in the battlefield, in Kamban’s version of the epic. But, it has to be seen that in both the occasions, he did so only at the specific request of the person concerned. It was Viradha who sought to be killed, emphasises Valmiki. </blockquote>
“Having realised that the great demon could not be killed with a sharp weapon, both those foremost men, highly skilled, then killed Viradha burying him in a pit with full justification. In fact, Viradha himself had desired his own forcible death from Rama. Hence, the forest-wanderer himself said, “My death cannot happen with a weapon.” Having heard this very speech, Rama made up his mind to throw him into a pit and while that might ogre was being thrown into the pit he made the forest resound.” (Valmiki Ramayana, Aranya Kanda, Canto IV, Sloka 30 to 32)

Viradha, assuming his ethereal form once again, returned, advising Sri Rama to visit the hermitage of Sarabhanga, thus making him commence his journey from the dense jungle of Dandaka, to down south, Janasthana, and further down to the very southern tip of the country and beyond.

Janaki was still trembling. Rama embraced her and consoled her, says the Poet. “After killing that stupendously mighty Viradha, the demon in forest, then Rama embraced Sita comfortingly.” (Ibid, Canto 3, Sloka 1)

Now, in this context, bring back to mind the arguments of Sita against Rama’s assurance of killing ogres. She had gone through nightmare in her first experience with demons. She had, for the first time ever, saw her husband in action. She had seen for herself how the enormous demon, who walked about with carcasses of elephants and lions pierced and lined up on his lance – as though he was carrying them for the barbecue! – was put to death by the feet of her husband.

‘na hi me rocate viiraH gamanam daNDakaan prati‘ I do not like your going to Dandaka,’ she says, even after going through this nightmare, even after seeing for herself what an ogre is capable of. ‘Restrain yourself, for they have not harmed you in any way. It is not for that purpose you were sent on exile. You were sent to lead the life of a sage,’ she says.

That is why Rama appeals to the mother in her. He draws her attention to the sufferings of the sages and saints at the hands of the demons. Which mother could take objection to that promise of protection, now! She was convinced of what Rama stood for, the fairness of what he assured and how he is justified in his action. ‘sadharma caariNii me tvam praaNebhyo api gariiyasii’ You are dearer to me even than life, being my companion in Dharma, says Rama.

The couple and Lakshmana spent ten years in Dandakaranya, spending all their time with the hermits.
<blockquote>“Raghava together with Vaidehi and Lakshmana then entered that beautiful group of hermitages and staying there happily, being honoured by great sages, that descendant of Kakutstha visited one by one the hermitages of those sages with whom that knower of great weapons had previously stayed. Raghava happily stayed somewhere for ten months, somewhere for a year, somewhere for four months, somewhere for five, six and (even) more, elsewhere for more months, somewhere half a month and in other hermitages for eight and three months. While he was thus staying in the hermitages of the seers and passing time happily and comfortably, ten years passed.” (Ibid, Canto XI, Sloka 23 to 27)  -" ரமத: ச அநுகூல்யேந  யயு: ஸம்வத்ஸரா தச " </blockquote>
Scholars break their heads over the number of years on this portion. They get a total of sixty months from the above Slokas and are hard put to find out to what happened to the other five years. But Kamban keeps his description very simple. He spends just two lines – half a verse – for giving an account of this period. ‘aindhum aindhum amaidhiyin aaNdu avaN, maindhar theedhu ilar vaiginar.’ They spent a period of five and five peaceful years, in harmony, there.

Rama then desired to visit sage Agastya.

= The meeting with Agastya =
<blockquote>Valmiki has portrayed, very much, Rama as the incarnation of Narayana, having come down to the earth for upholding what is right </blockquote>
The meeting with sage Agastya marks one of the important milestones of the story, for it is Agastya who advises Rama to move to Panchavati, the theatre of the important scene that is enacted in the drama.

There are scholars who claim that excepting in the Bala Kanda and in the Uttara Kanda, Valmiki did not portray Rama as an avatar of Narayana. And considering the fact that the authenticity of Bala Kanda and Uttara Kanda is questioned by the great, great scholars of the west, they argue that Valmiki did not portray Rama as an avatar at all and that Valmiki’s Rama was not more than a king.

There is abundant internal evidence in the epic in almost all the Books, emphasising and reiterating the concept of an avatar. Valmiki has very much portrayed Rama as the incarnation of Narayana, having come down to the earth for upholding what is right and vanquishing all that which is evil. Rama’s visit to the hermitage of Sarabhanga is an example. Indra is with the sage moments before Rama enters the hermitage. ‘Rama is coming,’ announces Indra. ‘Let me leave now quickly. I may have to pay my obeisance to him otherwise, necessitating me to violate the carefully guarded secret,’ he says. Details are for a later day.

In a similar vein, sage Agastya receives Rama, Lakshmana and Sita. He sounds almost like Ramakrishna Paramahamsa, on seeing his beloved Narendra for the first time. ‘I knew you would come. I have been waiting for you for such a long time!’ ‘dhandaka vanathu uraidhi endru urai tharak koNdu,’ I have heard that you are living in the forest of Dandaka. ‘uNdu varavu ith thisai enap peridhu uvandhEn’ and boundless was my pleasure in the thought that you would come here fore sure.

Agastya speaks and acts like a person who is very much aware of the main purpose of the incarnation of Rama. He hands him the great bow of Vishnu, in preparation of what is going to follow. It may be recalled that the bow that Parasurama gave Rama was deposited with Varuna. Rama would ask for it, much later when his bow breaks into two during his battle with Khara. What Agastya now gives him is another bow, which would be used in the killing of Indrajit, by Lakshmana.

If the instrument of offence is handed to Rama now, the most vital clue that Sita left when Ravana took her off to Lanka – her jewels – was handed to her ten years earlier, by Anasuya, another embodiment of love, virtue and wisdom, wife of sage Atri, ten years earlier even as the couple started their exile. The events take place so very casually. But they all point to one direction. That is clear, excessively.

= Jatayu the vulture king =
<blockquote>This is a very important role. Conveying the information to Rama, not merely as a passive witness but as an active and a valiant martyr. </blockquote>
If the jewels that Sita dropped from the ariel car of Ravana were given to her by Anasuya and Rama received the mighty bow from Parasurama at the time of his return to Ayodhya from Mithila, just after his marriage and another bow from sage Agastya now, at the commencement of his sojourn in Panchavati, there was one more relationship remaining. Someone has to witness the atrocious deed of Ravana, for this incident is going to take place in the absence of Rama and Lakshmana. The brothers should receive the most vital piece of information of who took her away and in which direction.

That someone should be strong enough, bold enough and quick enough to face Ravana and try to stop him. He should not hesitate to give his life up, sacrifice himself as a matter of duty, out of sheer love, as naturally as would Lakshmana have done. It was so essential in the loneliness of the jungle that someone who had strong bonds of friendship with the family was around to offer the kind of support that Sita needed at the time of difficulty. He might not succeed in stopping Ravana. In fact, the very purpose of the epic would be nullified if he stops him! But his act should be such that it offers some kind of solace to the troubled heart of Sita and leave a trace of hope in her that her whereabouts would be known.

This is a very important role. Conveying the information to Rama, not merely as a passive witness but as an active and a valiant martyr. The mantle falls on the shoulders of Jatayu, the vulture king, who has been chosen for this specific role and lives there in Panchavati for this purpose.

The story of Jatayu is worth going into. But the kind of relations that he has with the family of Ayodhya and the love and loyalty that he owes to Rama make it more appropriate to take it up later. Let us confine ourselves to the basic and essential information for now.

Jatayu was the son of Aruna, the charioteer of Sun. Aruna is the elder brother of Garuda, the divine carrier of Lord Vishnu. Aruna had two sons, Jatayu and Sampati. Sampati, the elder of the two, lies in the Mahendra parvata, with his wings scorched by the excessive heat of sun’s proximity, when he spread them protectively over his younger brother, Jatayu, when they frolicked in the sky, vying with one another to beat the other. It would once again be left to the elder brother Sampati to guide the Vanara warriors to Lanka, with his sharp eagle’s eye. The role played by the vulture brothers in the epic is fascinating and very important indeed.

Jatayu is entrusted with the kingship of vultures, his elder brother having been maimed and rendered immobile. Rama, Lakshmana and Sita meet Jatayu on their way to Panchavati. The feelings aroused in the two during the first meeting are so very different from those that are to be aroused when the brothers meet Maruti. If abundant love was the first emotion that overwhelmed Hanuman, Jatayu was not so very ready to fall in love with them, before knowing their identity. And the brothers at first took him to be an ogre.

The strong bonds that require Jatayu to lay his life in glory, with the self-effacing devotion and love, started with mutual suspicion!

 Hari Krishnan

 

 

[[Category:Sita]]

Sita - Part 5

2010-02-27T08:26:48Z

Hariki:

= Here are your weapons =
<blockquote>The Poet gives a ‘directorial touch’ here, when they prepare to leave, taking us very close to the heart of Rama. </blockquote>
We know the quality of Rama. He flows like the rivers that move with such force when they fall down from the hills, just at the utterance of the words ‘I take refuge in you.’ The persons that surround him now are sages, ascetics and pursuers of the Self. There could be only one answer that he would give in such circumstances and he gave them his word. Valmiki puts it in a very beautiful manner.

“You should not speak to me thus. I am at the command of the ascetics.” (Valmiki Ramayana, Aranya Kanda, Canto VI, Sloka 22) This answer differs greatly from the way he gave abhaya to Vibishana or Sugriva. He speaks to them as their protector and his words come out with parental care. But when speaking to the sages, he adopts the tone of a son. ‘Do not say that you are speaking to me like petitioners. Order me. Command me. I am at your disposal.’

Vaidehi has her own opinion about this assurance given to the sages; but she does not speak to Rama about it there and then. She waits for the right moment to speak to him about it. The three then visit the hermitage of Sutiksana. They stay there for the night and leave for Dandaka the next morning. The Poet gives a ‘directorial touch’ here, when they prepare to leave, taking us very close to the heart of Rama. He must have sensed that Sita is not happy about the assurance that he gave to the ascetics to obliterate the demons from the face of the earth. But he doesn’t speak about it, until she opens the subject. It is most likely that he had read her mind.

The assurance to the ascetics was given in Canto 6. The stay at the hermitage and their departure to Dandaka are depicted in Canto 7 and 8 and Sita’s objections are detailed in Canto 9. When the brothers and Sita take leave of sage SutiikshNa, the Poet paints the following picture in Canto 8.

Rama, along with Lakshmana and Sita bow at the feet of the sage and take leave of him. The sage asks Rama to come back to the hermitage once again, when he returns from Dandaka.
<blockquote>ஏவம் உக்த: ததா இதி உக்த்வா காகுத்ஸ்த:  ஸஹலக்ஷ்மண : | </blockquote><blockquote>
ப்ரதக்ஷிணம்    முநிம்     க்ருத்வா    ப்ரஸ்தாதும்     உபசக்ரமே ||                                                         (Valmiki Ramayana, Aranya Kanda, Canto 8, Sloka 17)
</blockquote>
“Thus addressed, Kakutstha together with Lakshmana said, ‘So be it!’ and going round the sage keeping him to the right, started on his journey.” He started on his journey. The Poet makes it very clear that their journey started. It can be seen from Sloka 19 that they had not left the hermitage as yet. This means, they prepared to go, but had not yet left the precincts of the hermitage. But strangely, Rama had not taken his bow! Or any other weapon for that matter! Where was his bow? Where were his arrows? It is not only Rama; it appears that Lakshmana has also left his weapons back! Observe the Sloka that follows:
<blockquote>தத:       சுபதரே           தூணீ      தநுஷீ    ச       ஆயதேக்ஷணா | </blockquote><blockquote>
ததௌ ஸீதா  தயோ: ப்ராத்ரோ: கட்கௌ  ச  விமலௌ தத: ||
</blockquote>
                                                                                 (Ibid, Sloka 18)

“Then Sita, possessed of large eyes, handed to those brothers very excellent quivers, bows and polished swords. Both of them Rama as well as Lakshmana, fastened the beautiful quivers, took with a twang the bows, and left the hermitage for proceeding on their journey.” (Sloka 19)

It was she who brought the weapons to them. “Here the Poet tells us something which he has not told us before,” observes Right Hon’ble Srinivasa Sastriyar. “I myself suspect that there is some significance in doing it.”

There lies the clue to Rama’s mind and the way he understood his darling.

= Up in arms? =
<blockquote>There are moments when love mutes all logic between the two of them. But when the intellect is at work, mutual respect is the watchword. Sita does not miss this. </blockquote>
It was Janaki who brought their weapons. As Sastriyar observes this is the first – and just only one – occasion in which she is depicted as carrying the weapons. Obviously they had left them aside when prostrating before the sage. They moved out. But they did not pick their weapons up. It was she who brought them. They then fastened the sword, strung and twanged the bow. If we remember, Rama is so very meticulous about the way he carries his weapons and removed the string of the bow before entering into the hermitage, as we saw in canto I of Aranya Kanda. (See: [http://www.heritagewiki.org/index.php?title=Sita_-_Part_4#Unstringing_the_bow Unstringing the bow]). When this being so, one is not even able to imagine that he could have left them behind ‘by accident.’

If the Poet says that they twanged the bow, it is obvious that they are really at a respectable distance from the hermitage. He would not have done so if he were within earshot of the hermitage. That goes without saying. This again points to the fact that Sita has carried the weapons from the hermitage for some distance. And again, it becomes clear that both the brothers have walked bare-handed from the hermitage to that distance.

How is it possible that he could have forgotten such an important thing, without which he is not to be seen anywhere in the epic! It was not an umbrella, after all, to be left behind inadvertently. “It was left to Sita to bring the bows and arrows from the inside,” says Srinivasa Sastriyar, “and give them to the brothers who were to wear them. We are not told that it was her daily duty but she did it now.” It appears as though Rama has read her mind. He is able to see that she is clearly agitated about his assurance to the sages to kill clear the earth of demonic forces. It also appears like a deliberate move to make her bring him the weapons and hand them over to him, symbolic of her ‘approval’ to their wearing the weapons. The Poet does not directly say this. ‘This possibly must have been the reason,’ we conclude and smile to ourselves when Rama starts answering Sita in the next canto. But let us first see the objections of Sita.

As we mentioned earlier, any adult – adult conversation moves smoothly, only with the open recognition, acknowledgement and explicit expression of the other person’s attainments. It demands respect, no matter who utters what to whom. If you want to express what you don’t like, first make it clear what you like in him or her. This is the golden rule. This is not restricted to mere official and diplomatic relations. This applies even to the two who are bound for life to each other. Of course there are moments when love mutes all logic between the two of them. But when the intellect is at work, mutual respect is the watchword. Sita does not miss this. See how she opens her remarks and registers her objections and how beautifully she ends in a way that does not in any way affect the person’s self-respect.

“ ஹ்ருதயா ஸ்நிக்தயா வாசா ப்ராதரம் இதம் அப்ரவீத்” (Valmiki Ramayana, Aranya Kanda, Canto IX, Sloka 1). She spoke to him in a soft, friendly voice. ‘Even great men go astray Raghava! If a person is careful about eschewing the desires born of addiction, this can easily be overcome. There are just three things in this world that basically drive a man to err. Of these three, two can not even approach you. I am only worried about the third.’

= It is the way of weaponry =
<blockquote>‘I don’t like your going to Dandaka. I will tell you why. I don’t want you to indulge in unprovoked war and killing.’ </blockquote>
‘Three are the major vices about which a person has to be extremely careful and eschew. ‘para daara abhigamanam’ Taking fascination for the wife of another man. You can never be found guilty of this. “O ruler of men, how can there spring up in you the desire for others’ wives, that destroys Dharma? You have not got it, nor was it ever with you. Rama, nowhere is it even in your mind. And you are always devoted to your own wife, O prince!” (Valmiki Ramayanam, Aranya Kanda, Canto IX, Sloka 5-6)

And then what every other person is found guilty of is ‘mithyaa vaakyam’ uttering falsehood. I cannot find you guilty on this count either. “A false statement you have never made nor will you ever make, O Raghava!” (Ibid, Sloka 4) ‘You are the very embodiment of Dharma. Dharma and Truth reside in you. You are true to your promise and are obedient to your father.’

The words sound so very sincere and come from the bottom of her heart and are not just a prelude to a criticism that she is going to make. If one has to make it a point to ‘praise before criticising,’ one has to remember that the praise should come from the heart. It should be genuine. It should be as genuine as the desire to criticise. It should not be just a lip-service that precedes a harsh statement, uttered only because the rule says so!

How proud would she have been when she uttered the words, ‘You cannot be found guilty of violating other women and you are devoted to your wife’! ‘What a compliment!’ exclaims Sastriyar. He says, “Some of our wives may be as confident of our conduct as Sita was, but they would hesitate to give the credit openly!” And imagine the delight and pride of a woman when she can claim, and say so to her husband, ‘My husband is clean. He has nothing that is repulsive in him!’ And it goes without saying that he was so. He deserved it.

‘But Raghava,’ she says, ‘there is a third quality that is to be eschewed. I am afraid you are led into that. ‘vinaa vairam ca raudrataa’. Unprovoked war. Killing for no reason. “O hero, you have undertaken a vow to kill the ogres on the battlefield for the protection of sages living in the Dandaka forest; and for this (very) purpose you have set out with arrows and a bow towards the forest well-known as Dandaka with your brother.” (Ibid, Sloka 10 and 11)

She refers to the assurance of Rama to the sages, when he said, ‘I came to the forest, accepting the order of my father. I came here on my own business. ‘bhavataam artha siddhyartham aagato.aham yadRicChayaa’ But it may perchance be for the reason that I am to protect you from the demons. May be this is the very reason why I came here.’

“Hence, seeing you on your way to the Dandaka, my mind is perturbed with anxiety, thinking of your behaviour and of your highest well-being and worldly interests. I do not like, O hero, your going towards the Dandaka. I shall tell you the reason for that; while I speak of it, please listen.” (Ibid, Sloka 12 and 13)

‘I don’t like your going to Dandaka. It is not without reason. I will tell you why. I don’t want you to indulge in unprovoked war and killing. But before that let me tell you one thing. You are acting impulsively because the trouble lies with these weapons that you are carrying. A person, who goes around with weapons, cannot restrain himself from using them quite often.’ We call this impulse ‘trigger-happiness’ these days. Just pump the trigger as often as you desire when you carry the rifle around. And the desire to do so would remain undying and uppermost in the mind, always, till that weapon is removed from one’s possession. Sita then narrates the anecdote of a sage in whose custody was deposited a sword.

= Sword in the hands of a sage =
<blockquote>Rama, you are a born Kshatriya. Weapons are a part of your life. But, do tell me, what part weapons play in the life a person who is supposed to lead his life in the forest? </blockquote>
‘Of what use these weapons are to a person who is supposed to lead the life of a sage, in the forest?’ is the central theme around which Sita’s anxious words revolve. ‘There is no difference between keeping fuel in the vicinity of fire and weapons close to a Kshatriya,’ she says. The fire would leap up higher and higher till the fuel lasts. The Kshatriya would be tempted to exhibit his prowess, till the weapons are with him. "Verily for Kshatriyas the bow, and for burning fire its fuel, if available nearby, the luminosity (of fire) and strength (of Kshatriyas) enhances immensely.” (Valmiki Ramayana, Ayodhya Kanda, Canto IX, Sloka 15)

She then describes the mental state to which a person would be tempted and pushed into when he or she is in possession of it. A person, who possesses it, is always tempted to put it to use of one kind or the other. It is true even to this day that anybody, holding a knife in hand, is unable to restrain himself from at least drawing lines on furniture with the sharp edge. It tempts. When the opportunity offers itself, we tend to cut something or the other with it. The weapon occupies the mind completely. It nags the mind to put it to use in one form or another. It is not that only ordinary folk are pushed into such temptation. It is difficult for even sages, who are supposed to have conquered their minds, to stop themselves from putting the weapon to use, if he happens to possess one. She narrates this anecdote to Rama.

A very truthful and holy ascetic lived in a forest, practising austerities and pursuing his quest after the self. Indra, the lord of celestials, as is wont of him, wanted to distract this sage from his purpose. He came to the sage in the guise of a soldier and asked the sage to keep his sword in his custody for sometime and went away. The poor ascetic, who was until then spending all his time in performing austerities, had then to carry the sword with him always, whenever he moved about in the forest for collecting roots and fruits for his minimal requirements and fuel for the fire he tended for his penance. That became essential in order for him to guard the trust that was deposited in him.

The sword was of excellent craftsmanship. It shone in daylight. It shone in starlight. The majestic steel, the way it was tempered, polished and sharpened, the wonderful diamond studded handle, all combined together to instil an intense desire to look at it often, to hold it in hand, feel it with fingers, enjoy its sight and feel. The pleasure that it gave was something irresistible. The poor sage went through all this. He often held it in hand as soldiers would and admired the shining steel of murder. That feeling went into his head by and by. He was tempted to cut the roots and fruits that he needed, using the sword. And then that compelled his desire to put it to use quite often. He would cut branches of trees, plants etc. even when there was no need, the desire to put the weapon to use pushing him into wanton destruction. That soon led the sage to use it on small animals and that exercise hardened his heart enough to kill others around him, for no reason. And he went to hell. Just because the splendid and sparkling steel tempted him. Even a sage could not stop himself from yielding to that desire.

Rama, you are a born Kshatriya. Weapons are a part of your life. But, do tell me, what part weapons play in the life a person who is supposed to lead his life in the forest? Why should you kill ogres without reason? What did they do to you? “The function of the bow or self-restrained heroic Kshatriyas is only this much, viz., protection of those who are suffering. What connection is there between a weapon and forest-life? What affinity is there between the duty of a Kshatriya and asceticism? The two are contradictory. Let us respect the laws of the place.” (Ibid, Sloka 26 – 28)

Thought provoking indeed.

= To be armed, or to be harmed? =
<blockquote>Does the assurance that you gave to the sages to wipe out ogres not violate the main purpose for which you came to the forest? Are you doing the right thing? </blockquote>
Sita’s anecdote contains several thought provoking and introspective questions, that remain implied. She does not raise these questions openly. But what she wants to convey, though unexpressed, is crystal clear.

‘Just by the proximity of the sword, a thing he did not want at all, he did not own at all, but a thing that was merely deposited with him for safe-keeping, the sage lost sight of his own goal. If a weapon can tempt a sage to go away from his intended path, what can it not do when it is with you, a born Kshatriya, a warrior par excellence and the greatest of all archers? Was this the purpose for which you came to the jungle? Was this your intention when you accepted exile? Were you not asked to lead the life of a sage? Does the assurance that you gave to the sages to wipe out ogres not violate the main purpose for which you came to the forest? Are you doing the right thing?’

Right Hon’ble Srinivasa Sastriyar expands this question beautifully and applies it to the arms race, to the cries of ‘last war in the name of everlasting peace,’ and the desire of power hungry nations that drag mankind into blood-bath, death and the effects of war that cross the barriers of time and afflict generations that follow, et al. “The whole thing is utterly unscientific, to divide nations into warlike and peace-loving,” he says. “Most nations that have come up and built some kind of prosperity for themselves have been warlike, and warlike with a vengeance. How long ago was Britain peace-loving, or Russia? All these countries have enormous forces at their disposal and cannot remain in peace. The very possession of theses forces will drive them into war.”

But a discussion on this question of armament would, as Sastriyar also says, take us far, far away from our main purpose in hand. As he says, “A discussion of that problem will take me far. But I want to tell you this, that this story of Sita is a pointer. Although we may safely build this proposition, that any nation that this armed to the teeth may be peace-loving for some time, for five years or ten years, or it may be for one generation, you cannot guarantee that the next generation or their children’s children will also remain peace-loving. Such a state of thins is foreign to human nature, foreign certainly to well-armed human nature.”

As Sastriyar rightly points out Sita’s poser to Rama does contain the seed of all arguments against armaments. Undoubtedly, it contains the call in it for disarmament. But it has also to be recognised that she is not absolutely against arms. As we have quoted earlier, she says,
<blockquote>க்ஷத்ரியாணாம் து வீராணாம் வநேஷு  நியதாத்மநாம்   | </blockquote><blockquote>
தநுஷா   கார்யம்    ஏதாவத் ஆர்த்தாநாம் அபிரக்ஷணம்  ||  
</blockquote>
“The function of self-restrained heroic Kshatriyas is only this much, viz., protection of those who are suffering.”

                                                                          (Valmiki Ramayana, Aranya Kanda, Canto IX, Sloka 26)

‘To a warrior, who is self-restrained.’ Look at the qualification. ‘A warrior who owns a weapon must be in the first place self-restrained.’ And then, he should wield the weapon only for the protection of the oppressed, that is to say, only against those who perpetrate acts that disturb peace, the equanimity of existence. What she is questioning here is the relevance of weapons for life in forest. She is performing the duty of a wife, who is supposed to be the guardian of one’s actions, who is supposed to function as the inner-voice and who shares one’s life and who lends a helping hand in the pursuit of what one is supposed to follow.

This is another place where pundits quarrel. They depict Sita as a woman with all frailties who dared to teach Rama of dharma. They trouble themselves with questions of how having said this much, Sita herself was the cause of Rama having to take the bow in hand for destruction of demonic forces and how her question goes beyond the limits of a this and that. Nothing of that sort.

= A matter of discussion =
<blockquote>How many of us can take a piece of advice from the wife! How many of us can remain calm when she speaks in this manner! </blockquote>
Every single one of us has faced and is facing again and again, this situation in life. The situation appears to be simple but alas, in fact, in most cases it turns out to be not so simple. It is a matter of duty for a spouse to express his or her opinion on particular ideas and particular actions where one tends to look at a situation differently from the other. Not many of us can claim to be successful in administering this simple but vital potion.

There seems to be no place for discussion in several of our families. It is almost always an arrogant ‘it is my way and it is my right’ attitude that prevails. And even in such families where ‘discussion’ is given some elbowroom, we see people not playing their roles properly, and not receiving ideas opposed to his or hers the way they should be. We either underplay – in the name of what we understand to be ‘demands of love’ – or we take it rather too far, laying emphasis on what we think to be right. When we underplay, what we want to convey gets lost and does not evoke the kind of response one expects, leading to development of pressures and avoidable tensions. That ultimately turns into a personality clash between those two, who are supposed to be the ‘better half’ of the other.

We have a lot to learn from Rama and Sita. When an idea is presented – especially so when a spouse is subjected to criticism by the other – that idea or criticism should start with an open acknowledgement of one’s love and respect for the other. It is basic. Most of us fail here. ‘Don’t I have a right to say so? Do I have to express my love and respect every time? Does he or she not know that I have it in plenty?’ is what most of us tend to think. We miss one vital thing. When opinions differ, there would naturally be a lot of heat. A right beginning – and also the right finish – is nothing but the coolant that is applied to set off heat generated by friction. And it is very strange that we, who are neither afraid of nor are ashamed to express our anger to the spouse, tend to fight shy to express our love, affection and respect for each other!

Now, coming back to Janaki. We saw how she started this discussion, this expression of what she feels right, expression of the anxiety about a decision that she feels is not right for the way of life they have accepted. And now, let us take a look at the way she closes what she wanted to tell her husband, who is held so high as the ‘most ideal person’, not without reason.

“By use of arms, the mind becomes contaminated with sin as in the case of unworthy men. After returning to Ayodhya, you can again follow the duty of a warrior. It will bring endless joy to my mother-in-law and father-in-law if indeed after renouncing the kingdom you become a devoted sage. From Dharma follow wealth, from Dharma comes happiness, by recourse to Dharma one gets everything. This world has Dharma as its essence. The wise emaciate themselves with effort by imposing several restrictions on themselves and achieve Dharma. Dharma does not follow from merriment. With a pious mind, O gentle Rama, always practise righteousness in the forest suited for austerities.” (Valmiki Ramayana, Aranya Kanda, Canto IX, Sloka 28 to 32)

How many of us can take a piece of advice from the wife! How many of us can remain calm when she speaks in this manner! How many of us can express ‘another opinion’ when she airs a genuine apprehension! And how many of us can end the expression of a view that sounds a little strong and tends to gain the appearance of – as some would call it – ‘acting superior’!

Let us see how she keeps the point open for discussion and deciding on what is right, rather than clinging to the idea just because it happens to be ‘my idea’. And let us also see how Rama takes her words

= A matter of discussion – Part II =
<blockquote>Sita says, ‘You need not accept my view simply because I tell you this. You know what is to be done. You know what is right… </blockquote>
The trouble with people in such situations is that they develop a strong attachment to the idea that they advocate at the moment. What starts as a quest for Truth, a desire for adoption of what is right, soon leads to heartburns just because one fails to understand that Truth can have another shade, another way of approach and that there might be another acceptable and valid point of view on the same question that is mooted.

Sita does not do that. She keeps the door open. She says, ‘This is what I feel. It is not that you don’t know what is right and what is not. But I feel this way.’ And then she adds,

” ஸ்நேஹாத்  ச பஹுமாநாத் ச ஸ்மாரயே த்வாம்  ந  சிக்ஷயே ” I am telling you all this out of my love for you; and with due respects to you. ந சிக்ஷயே (Of course, this reading differs as ‘து சிக்ஷயே’ in Gorakhpur and such other editions. Our intention is not to go into such intricacies.) I am not trying to teach you. Please do not think I am trying to do that. Let me quote from Srinivasa Sastriyar’s speech, on this Sloka, which is 24th in Canto 9 of Aranya Kanda.

“It is a famous passage and people constantly use it when they give advice to elders. ‘I am not teaching you anything. I only remind you of what you already know. Unfortunately in life some circumstances occur and drive fruitful thoughts away from the mind. They go to the corner, as it were, of your mind and it is necessary to bring them to the centre. I do that service. That is all I remind you, but not teach you.’ Sita winds up beautifully.”

That is what all of us do when placed in a similar situation of having to express a similar view to an elder, a senior colleague or someone superior. But strangely we lose sight of this when dealing with personal relations! What most of us tend to do, or say in similar situations? ‘I have a right to say this because I am the wife and listen to me if you love me. Your accepting my view is the (only!) way of your showing your love for me!’ or ‘I am the husband and you are supposed to obey me. Listen to me and do what I say. I am the master of our lives. It is my view that prevails here.’ Look at them. Look at Rama and Sita, I mean. How beautiful is their life!

It does not end there. Sita says, ‘You need not accept my view simply because I tell you this. You know what is to be done. You know what is right and what is not. Who can teach you, Rama! Still, discuss with Lakshmana and decide.’ “However, thinking over it by recourse to reason together with your younger brother, you may do whatever appeals to you. Let there be no delay” 

‘ விசார்ய புத்த்யா து ஸஹாநுஜேந யத் ரோசதே தத் குரு மா அசிரேண ‘

                                                                             (Valmiki Ramayana, Aranya Kanda, Canto IX, Sloka 33)

Read in this context, Rama leaving behind his weapons in the hermitage of Sutiksana and Sita bringing them herself and handing them over to Rama and Lakshmana that was described in ‘Here are your weapons’ and ‘Up in arms?’ gains significance. Read them now and the beauty of the design of the Poet – I should say the design of Rama, to be more appropriate – would unfold itself.

= You and your father =
<blockquote>That Vaidehi played her part very well is only half the story. The beauty of the situation could be spoiled if the husband is rash and harsh and if he is impatient… </blockquote>
As we had reason to believe – as it appears from his response that we would see presently – it was not by accident that Rama walked out of the hermitage of Sutiksana without his weapons. He knew her. He had understood the thoughts running in her mind. He – anyone of us for that matter – could have guessed it from her countenance and facial expressions. Not only that he understood her feelings. He knew that despite her feelings, she would bring the weapons herself. And that was the symbolic approval – let’s say nod, if that sounds too strong  – that he wanted from her.

Our elders have attached so much importance to the views of the wife and this can be seen in most of the rituals a householder is to perform. Not a single ritual in our lives goes without homam and that can start only with her nod. It is she who brings fire for the homam, symbolically conveying, ‘Yes. I know what you are doing. I know that this rite is performed for our common good. I partake in it. Here. Let me start it and you continue.’

Well, when Vaidehi brought the weapons, she brought the fire for the homam to be performed by Rama, though she did not realise it at that moment. If this was not the reason, the only other valid reason that could be attributed to this incident is that Rama forgot to take them. Is there anyone who could buy that argument! Is there a single other instance in the entire epic when he left them back? As we mentioned earlier, it was not an umbrella after all, to be forgotten and left behind!

That Vaidehi played her part very well is only half the story. The beauty of the situation could be spoiled if the husband is rash and harsh and if he is impatient and considers himself too big for advices from this ‘little weakling.’ Rama is not so. He knows that her views are important and that he has a duty to convince her of his assurance given to the sages and the consequent decision to protect them, by way of killing the ogres who were a hindrance to their pursuit.

Just pause a while and think for a moment. How would most of us respond to the wife in such circumstances? Let us be honest. ‘See, this is my business. I know what has to be done. Let me mind my business and you…’ This would be the attitude, again, in most cases. The words that are employed to express that attitude may differ. But the attitude remains the same. That Rama differed from her view is another thing. But he did not take his next step without first making his position clear, without first giving out the reasons why he looked at it from a different standpoint, and without first reminding her how much he values Truth, how much importance he attaches to what he has avowed and how it becomes his duty to protect the poorest, lowliest and the lost. He did so firmly, but lovingly. Now, I cannot – and would not – postpone Rama’s response to a later day, to discuss this when we take him up for study. Listen to him.

“Having heard these words uttered by Vaidehi devoted to her husband, Rama, firmly adhering to Dharma, then replied to Janaki. O daughter of Janaka knower of Dharma, O queen, you being affectionate have given a wholesome advice, which is becoming of you, referring as it does to the duty of my race.” (Valmiki Ramayana, Aranya Kanda, Canto X, Sloka 1)

“ ஹிதம் உக்தம் த்வயா தேவி ” he says. What you said is right my darling. And he refers to her with these epithets: (You told me so because) You know what Dharma is. And that is because you are the daughter of Janaka  - தர்மஜ்ஞே  ஜநக  ஆத்மஜே

‘You and your father!’ We do use this phrase in our conversations too, in such circumstances. But only, our usage of the phrase would be diametrically opposite to what Rama implied when he used it!

= You said it! =
<blockquote>It was you who uttered these words! Don’t you see that you have answered your questions with your own words! </blockquote>
It is not that Janaki was not aware of how the demons were tormenting helpless people and. She herself was witness to how Viradha pursued Rama and Lakshmana even as they entered Dandaka, taking leave of Sage Atri and his devoted wife, Anasuya. We will see the incident a little later, in detail. Therefore, Sita was aware of whom Rama had pledged to wipe out and what kind of panic could they be sending all around. It is to be seen that she did not stop Rama or Lakshmana from killing Viradha.

The reason why I mention this is that Pundits have strange notions. ‘She was against killing demons,’ they say and in the next breath add, ‘and she soon became the very cause for their killing,’ without realising that they cast strange and inappropriate, though unintended, aspersions on her. It was not that she was against killing of demons. Her question was different. ‘Why should you kill them unnecessarily, when they have not done any harm that directly affects you? Why should you start an unprovoked war?’ Let’s have a look at what she said once again.

“But the third terrible evil, viz., the taking of other’s lives, which is done without enmity due to ignorance, is facing you.” (Valmiki Ramayana, Aranya Kanda, Canto IX, Sloka 9)

To put it in other words, ‘When there is no enmity between you and them, why should you kill them?’ is the essence of her arguments. ‘buddhiman, madhurabashi, purvabhashi, priyamvadah’ are some of the epithets that the Poet showers on Rama. A sharp intellect, one who speaks that which is sweet, one who utters his words (in an argument) in such a manner that he answers the questions of the other person, even before the questions (that branch out from the main question) are asked. ‘You know what Dharma is, because you are Janaka’s daughter,’ he said and in the next breath added: ‘ கிம்  நு வக்ஷ்யாமி அஹம் தேவி ?’ What shall I say my beloved! You have posed such a question. What is there for me to answer! ‘ த்வயா ஏவ உக்தம் இதம் வச:’ It was you who uttered these words! Don’t you see that you have answered your questions with your own words! “O queen, what shall I say? You yourself have stated that a bow is wielded by Kshatriyas so that there should be no cry of the sufferers.” (Valmiki Ramayana, Aranya Kanda, Canto X, Sloka 3)

What Rama refers to is this portion of Sita’s arguments. “The function of the bow for self-restrained heroic Kshatriyas is only this much, viz., protection of those who are suffering.” (Ibid, Sloka 26) As you rightly said a Kshatriya wields the weapon not just for his protection. He has a duty to protect his subjects and those who seek his protection. I may not be the king now. But I have been approached by the sages who took refuge in me! You saw them yourself! Is it not my duty to rush to their help when they came to me and sought my protection?

= Truth is dearer to me =
<blockquote>‘People blame Sita in their ignorance,’ says Srinivasa Sastriyar and draws our attention to the way in which Rama took those words. </blockquote>
‘As wielder of the bow, it becomes my duty to protect those who are suffering,’ continued Rama. ‘The sages live in the forest pursuing their quest after the soul and they are pursued by the demons who kill them and eat their flesh. It is not that they are incapable of handling the ogres. They can curse them. But that would nullify the effect that they had gathered over a period of time, performing great penances, observing the strictest of austerities. It would result in the wasting of their efforts over the destruction of the evil forces, which really is the king’s duty.’

‘More over, you saw them coming to me of their own. “Indeed it is a great shame for me that I have been approached by such Brahmanas as are worthy of being approached.” (Valmiki Ramayana, Aranya Kanda, Canto X, Sloka 9) I should have gone to them. They are such great souls that I hold them in such high esteem that I should have gone to them. But I am ashamed that it so happened that they came to me seeking my protection. I should have volunteered my assistance. I should have rushed to their help before they asked for it. I feel so bad that they had to come to me instead.

You heard what they said. “We have been greatly tormented in the Dandaka forest by many ogres assuming different forms according to their will. Rama, protect you us from them. When the time comes for pouring oblations into the sacred fire and also on holy occasions, the flesh-eating unassailable ogres attack us, O sinless one! You are the greatest asylum for us poor ascetics, who are seeking an asylum assailed as we are by the ogres. Although we are able to kill the night-wanderers by virtue of our austerities, we do not desire to waste the power accumulated by us for a long time. O Raghava, austerities are beset with many obstacles and are always difficult to be performed.” (Ibid, Sloka 10-14)

‘The promise that I made, the assurance I gave was because of the fact that great souls and innocent lives are being tormented; their pursuit is hindered and their penance harmed, apart from the fact that the ogres kill them with the intention of eating their flesh. Do tell me what a Kshatriya is supposed to do. You said it that weapons are to be wielded for the protection of the weak. Am I not doing just that?’

‘People blame Sita in their ignorance,’ says Srinivasa Sastriyar and draws our attention to the way in which Rama took those words. He says, “You have said this to me because you have a right to do so. It was done in good faith, out of an honest desire to put me on the right path. I am not offended. On the other hand, I praise you. I am pleased that you should have spoken like this and not kept it in your mind without my being able to discover it. Nobody will chide one whom he does not care for. You chide me because you are interested in me, because you love me, because you think I should do no wrong, incur no sin.”

‘But then, I have made a promise. I will not go back on my words.’ Rama then utters the famous Sloka  -
<blockquote>” ..............................................   ஸத்யம் இஷ்டம் ஹி மே ஸதா | </blockquote><blockquote>
அபி அஹம் ஜீவிதம் ஜஹ்யாம் த்வாம் வா ஸீதே  ஸலக்ஷ்மணாம் ||”
</blockquote>
Truth is dearer to me than my very own life, than you my beloved or than Lakshmana. I may give up my life, I may give you up my beloved, or I may give up Lakshmana. I would never ever give up Truth.

 Hari Krishnan

 

 

[[Category:Sita]]

Sita - Part 5

2010-02-26T07:55:46Z

Hariki:

= Here are your weapons =
<blockquote>The Poet gives a ‘directorial touch’ here, when they prepare to leave, taking us very close to the heart of Rama. </blockquote>
We know the quality of Rama. He flows like the rivers that move with such force when they fall down from the hills, just at the utterance of the words ‘I take refuge in you.’ The persons that surround him now are sages, ascetics and pursuers of the Self. There could be only one answer that he would give in such circumstances and he gave them his word. Valmiki puts it in a very beautiful manner.

“You should not speak to me thus. I am at the command of the ascetics.” (Valmiki Ramayana, Aranya Kanda, Canto VI, Sloka 22) This answer differs greatly from the way he gave abhaya to Vibishana or Sugriva. He speaks to them as their protector and his words come out with parental care. But when speaking to the sages, he adopts the tone of a son. ‘Do not say that you are speaking to me like petitioners. Order me. Command me. I am at your disposal.’

Vaidehi has her own opinion about this assurance given to the sages; but she does not speak to Rama about it there and then. She waits for the right moment to speak to him about it. The three then visit the hermitage of Sutiksana. They stay there for the night and leave for Dandaka the next morning. The Poet gives a ‘directorial touch’ here, when they prepare to leave, taking us very close to the heart of Rama. He must have sensed that Sita is not happy about the assurance that he gave to the ascetics to obliterate the demons from the face of the earth. But he doesn’t speak about it, until she opens the subject. It is most likely that he had read her mind.

The assurance to the ascetics was given in Canto 6. The stay at the hermitage and their departure to Dandaka are depicted in Canto 7 and 8 and Sita’s objections are detailed in Canto 9. When the brothers and Sita take leave of sage SutiikshNa, the Poet paints the following picture in Canto 8.

Rama, along with Lakshmana and Sita bow at the feet of the sage and take leave of him. The sage asks Rama to come back to the hermitage once again, when he returns from Dandaka.
<blockquote>
ஏவம் உக்த: ததா இதி உக்த்வா காகுத்ஸ்த:  ஸஹலக்ஷ்மண : |
</blockquote><blockquote>
ப்ரதக்ஷிணம்    முநிம்     க்ருத்வா    ப்ரஸ்தாதும்     உபசக்ரமே ||                                                         (Valmiki Ramayana, Aranya Kanda, Canto 8, Sloka 17)
</blockquote>
“Thus addressed, Kakutstha together with Lakshmana said, ‘So be it!’ and going round the sage keeping him to the right, started on his journey.” He started on his journey. The Poet makes it very clear that their journey started. It can be seen from Sloka 19 that they had not left the hermitage as yet. This means, they prepared to go, but had not yet left the precincts of the hermitage. But strangely, Rama had not taken his bow! Or any other weapon for that matter! Where was his bow? Where were his arrows? It is not only Rama; it appears that Lakshmana has also left his weapons back! Observe the Sloka that follows:
<blockquote>
தத:       சுபதரே           தூணீ      தநுஷீ    ச       ஆயதேக்ஷணா |
</blockquote><blockquote>
ததௌ ஸீதா  தயோ: ப்ராத்ரோ: கட்கௌ  ச  விமலௌ தத: ||
</blockquote>
                                                                                 (Ibid, Sloka 18)

“Then Sita, possessed of large eyes, handed to those brothers very excellent quivers, bows and polished swords. Both of them Rama as well as Lakshmana, fastened the beautiful quivers, took with a twang the bows, and left the hermitage for proceeding on their journey.” (Sloka 19)

It was she who brought the weapons to them. “Here the Poet tells us something which he has not told us before,” observes Right Hon’ble Srinivasa Sastriyar. “I myself suspect that there is some significance in doing it.”

There lies the clue to Rama’s mind and the way he understood his darling.

= Up in arms? =
<blockquote>There are moments when love mutes all logic between the two of them. But when the intellect is at work, mutual respect is the watchword. Sita does not miss this. </blockquote>
It was Janaki who brought their weapons. As Sastriyar observes this is the first – and just only one – occasion in which she is depicted as carrying the weapons. Obviously they had left them aside when prostrating before the sage. They moved out. But they did not pick their weapons up. It was she who brought them. They then fastened the sword, strung and twanged the bow. If we remember, Rama is so very meticulous about the way he carries his weapons and removed the string of the bow before entering into the hermitage, as we saw in canto I of Aranya Kanda. (See: Unstringing the bow). When this being so, one is not even able to imagine that he could have left them behind ‘by accident.’

If the Poet says that they twanged the bow, it is obvious that they are really at a respectable distance from the hermitage. He would not have done so if he were within earshot of the hermitage. That goes without saying. This again points to the fact that Sita has carried the weapons from the hermitage for some distance. And again, it becomes clear that both the brothers have walked bare-handed from the hermitage to that distance.

How is it possible that he could have forgotten such an important thing, without which he is not to be seen anywhere in the epic! It was not an umbrella, after all, to be left behind inadvertently. “It was left to Sita to bring the bows and arrows from the inside,” says Srinivasa Sastriyar, “and give them to the brothers who were to wear them. We are not told that it was her daily duty but she did it now.” It appears as though Rama has read her mind. He is able to see that she is clearly agitated about his assurance to the sages to kill clear the earth of demonic forces. It also appears like a deliberate move to make her bring him the weapons and hand them over to him, symbolic of her ‘approval’ to their wearing the weapons. The Poet does not directly say this. ‘This possibly must have been the reason,’ we conclude and smile to ourselves when Rama starts answering Sita in the next canto. But let us first see the objections of Sita.

As we mentioned earlier, any adult – adult conversation moves smoothly, only with the open recognition, acknowledgement and explicit expression of the other person’s attainments. It demands respect, no matter who utters what to whom. If you want to express what you don’t like, first make it clear what you like in him or her. This is the golden rule. This is not restricted to mere official and diplomatic relations. This applies even to the two who are bound for life to each other. Of course there are moments when love mutes all logic between the two of them. But when the intellect is at work, mutual respect is the watchword. Sita does not miss this. See how she opens her remarks and registers her objections and how beautifully she ends in a way that does not in any way affect the person’s self-respect.

“ ஹ்ருதயா ஸ்நிக்தயா வாசா ப்ராதரம் இதம் அப்ரவீத்” (Valmiki Ramayana, Aranya Kanda, Canto IX, Sloka 1). She spoke to him in a soft, friendly voice. ‘Even great men go astray Raghava! If a person is careful about eschewing the desires born of addiction, this can easily be overcome. There are just three things in this world that basically drive a man to err. Of these three, two can not even approach you. I am only worried about the third.’

= It is the way of weaponry =
<blockquote>‘I don’t like your going to Dandaka. I will tell you why. I don’t want you to indulge in unprovoked war and killing.’ </blockquote>
‘Three are the major vices about which a person has to be extremely careful and eschew. ‘para daara abhigamanam’ Taking fascination for the wife of another man. You can never be found guilty of this. “O ruler of men, how can there spring up in you the desire for others’ wives, that destroys Dharma? You have not got it, nor was it ever with you. Rama, nowhere is it even in your mind. And you are always devoted to your own wife, O prince!” (Valmiki Ramayanam, Aranya Kanda, Canto IX, Sloka 5-6)

And then what every other person is found guilty of is ‘mithyaa vaakyam’ uttering falsehood. I cannot find you guilty on this count either. “A false statement you have never made nor will you ever make, O Raghava!” (Ibid, Sloka 4) ‘You are the very embodiment of Dharma. Dharma and Truth reside in you. You are true to your promise and are obedient to your father.’

The words sound so very sincere and come from the bottom of her heart and are not just a prelude to a criticism that she is going to make. If one has to make it a point to ‘praise before criticising,’ one has to remember that the praise should come from the heart. It should be genuine. It should be as genuine as the desire to criticise. It should not be just a lip-service that precedes a harsh statement, uttered only because the rule says so!

How proud would she have been when she uttered the words, ‘You cannot be found guilty of violating other women and you are devoted to your wife’! ‘What a compliment!’ exclaims Sastriyar. He says, “Some of our wives may be as confident of our conduct as Sita was, but they would hesitate to give the credit openly!” And imagine the delight and pride of a woman when she can claim, and say so to her husband, ‘My husband is clean. He has nothing that is repulsive in him!’ And it goes without saying that he was so. He deserved it.

‘But Raghava,’ she says, ‘there is a third quality that is to be eschewed. I am afraid you are led into that. ‘vinaa vairam ca raudrataa’. Unprovoked war. Killing for no reason. “O hero, you have undertaken a vow to kill the ogres on the battlefield for the protection of sages living in the Dandaka forest; and for this (very) purpose you have set out with arrows and a bow towards the forest well-known as Dandaka with your brother.” (Ibid, Sloka 10 and 11)

She refers to the assurance of Rama to the sages, when he said, ‘I came to the forest, accepting the order of my father. I came here on my own business. ‘bhavataam artha siddhyartham aagato.aham yadRicChayaa’ But it may perchance be for the reason that I am to protect you from the demons. May be this is the very reason why I came here.’

“Hence, seeing you on your way to the Dandaka, my mind is perturbed with anxiety, thinking of your behaviour and of your highest well-being and worldly interests. I do not like, O hero, your going towards the Dandaka. I shall tell you the reason for that; while I speak of it, please listen.” (Ibid, Sloka 12 and 13)

‘I don’t like your going to Dandaka. It is not without reason. I will tell you why. I don’t want you to indulge in unprovoked war and killing. But before that let me tell you one thing. You are acting impulsively because the trouble lies with these weapons that you are carrying. A person, who goes around with weapons, cannot restrain himself from using them quite often.’ We call this impulse ‘trigger-happiness’ these days. Just pump the trigger as often as you desire when you carry the rifle around. And the desire to do so would remain undying and uppermost in the mind, always, till that weapon is removed from one’s possession. Sita then narrates the anecdote of a sage in whose custody was deposited a sword.

= Sword in the hands of a sage =
<blockquote>Rama, you are a born Kshatriya. Weapons are a part of your life. But, do tell me, what part weapons play in the life a person who is supposed to lead his life in the forest? </blockquote>
‘Of what use these weapons are to a person who is supposed to lead the life of a sage, in the forest?’ is the central theme around which Sita’s anxious words revolve. ‘There is no difference between keeping fuel in the vicinity of fire and weapons close to a Kshatriya,’ she says. The fire would leap up higher and higher till the fuel lasts. The Kshatriya would be tempted to exhibit his prowess, till the weapons are with him. "Verily for Kshatriyas the bow, and for burning fire its fuel, if available nearby, the luminosity (of fire) and strength (of Kshatriyas) enhances immensely.” (Valmiki Ramayana, Ayodhya Kanda, Canto IX, Sloka 15)

She then describes the mental state to which a person would be tempted and pushed into when he or she is in possession of it. A person, who possesses it, is always tempted to put it to use of one kind or the other. It is true even to this day that anybody, holding a knife in hand, is unable to restrain himself from at least drawing lines on furniture with the sharp edge. It tempts. When the opportunity offers itself, we tend to cut something or the other with it. The weapon occupies the mind completely. It nags the mind to put it to use in one form or another. It is not that only ordinary folk are pushed into such temptation. It is difficult for even sages, who are supposed to have conquered their minds, to stop themselves from putting the weapon to use, if he happens to possess one. She narrates this anecdote to Rama.

A very truthful and holy ascetic lived in a forest, practising austerities and pursuing his quest after the self. Indra, the lord of celestials, as is wont of him, wanted to distract this sage from his purpose. He came to the sage in the guise of a soldier and asked the sage to keep his sword in his custody for sometime and went away. The poor ascetic, who was until then spending all his time in performing austerities, had then to carry the sword with him always, whenever he moved about in the forest for collecting roots and fruits for his minimal requirements and fuel for the fire he tended for his penance. That became essential in order for him to guard the trust that was deposited in him.

The sword was of excellent craftsmanship. It shone in daylight. It shone in starlight. The majestic steel, the way it was tempered, polished and sharpened, the wonderful diamond studded handle, all combined together to instil an intense desire to look at it often, to hold it in hand, feel it with fingers, enjoy its sight and feel. The pleasure that it gave was something irresistible. The poor sage went through all this. He often held it in hand as soldiers would and admired the shining steel of murder. That feeling went into his head by and by. He was tempted to cut the roots and fruits that he needed, using the sword. And then that compelled his desire to put it to use quite often. He would cut branches of trees, plants etc. even when there was no need, the desire to put the weapon to use pushing him into wanton destruction. That soon led the sage to use it on small animals and that exercise hardened his heart enough to kill others around him, for no reason. And he went to hell. Just because the splendid and sparkling steel tempted him. Even a sage could not stop himself from yielding to that desire.

Rama, you are a born Kshatriya. Weapons are a part of your life. But, do tell me, what part weapons play in the life a person who is supposed to lead his life in the forest? Why should you kill ogres without reason? What did they do to you? “The function of the bow or self-restrained heroic Kshatriyas is only this much, viz., protection of those who are suffering. What connection is there between a weapon and forest-life? What affinity is there between the duty of a Kshatriya and asceticism? The two are contradictory. Let us respect the laws of the place.” (Ibid, Sloka 26 – 28)

Thought provoking indeed.

= To be armed, or to be harmed? =
<blockquote>Does the assurance that you gave to the sages to wipe out ogres not violate the main purpose for which you came to the forest? Are you doing the right thing? </blockquote>
Sita’s anecdote contains several thought provoking and introspective questions, that remain implied. She does not raise these questions openly. But what she wants to convey, though unexpressed, is crystal clear.

‘Just by the proximity of the sword, a thing he did not want at all, he did not own at all, but a thing that was merely deposited with him for safe-keeping, the sage lost sight of his own goal. If a weapon can tempt a sage to go away from his intended path, what can it not do when it is with you, a born Kshatriya, a warrior par excellence and the greatest of all archers? Was this the purpose for which you came to the jungle? Was this your intention when you accepted exile? Were you not asked to lead the life of a sage? Does the assurance that you gave to the sages to wipe out ogres not violate the main purpose for which you came to the forest? Are you doing the right thing?’

Right Hon’ble Srinivasa Sastriyar expands this question beautifully and applies it to the arms race, to the cries of ‘last war in the name of everlasting peace,’ and the desire of power hungry nations that drag mankind into blood-bath, death and the effects of war that cross the barriers of time and afflict generations that follow, et al. “The whole thing is utterly unscientific, to divide nations into warlike and peace-loving,” he says. “Most nations that have come up and built some kind of prosperity for themselves have been warlike, and warlike with a vengeance. How long ago was Britain peace-loving, or Russia? All these countries have enormous forces at their disposal and cannot remain in peace. The very possession of theses forces will drive them into war.”

But a discussion on this question of armament would, as Sastriyar also says, take us far, far away from our main purpose in hand. As he says, “A discussion of that problem will take me far. But I want to tell you this, that this story of Sita is a pointer. Although we may safely build this proposition, that any nation that this armed to the teeth may be peace-loving for some time, for five years or ten years, or it may be for one generation, you cannot guarantee that the next generation or their children’s children will also remain peace-loving. Such a state of thins is foreign to human nature, foreign certainly to well-armed human nature.”

As Sastriyar rightly points out Sita’s poser to Rama does contain the seed of all arguments against armaments. Undoubtedly, it contains the call in it for disarmament. But it has also to be recognised that she is not absolutely against arms. As we have quoted earlier, she says,
<blockquote>க்ஷத்ரியாணாம் து வீராணாம் வநேஷு  நியதாத்மநாம்   | </blockquote><blockquote>
தநுஷா   கார்யம்    ஏதாவத் ஆர்த்தாநாம் அபிரக்ஷணம்  ||  
</blockquote>
“The function of self-restrained heroic Kshatriyas is only this much, viz., protection of those who are suffering.”

                                                                          (Valmiki Ramayana, Aranya Kanda, Canto IX, Sloka 26)

‘To a warrior, who is self-restrained.’ Look at the qualification. ‘A warrior who owns a weapon must be in the first place self-restrained.’ And then, he should wield the weapon only for the protection of the oppressed, that is to say, only against those who perpetrate acts that disturb peace, the equanimity of existence. What she is questioning here is the relevance of weapons for life in forest. She is performing the duty of a wife, who is supposed to be the guardian of one’s actions, who is supposed to function as the inner-voice and who shares one’s life and who lends a helping hand in the pursuit of what one is supposed to follow.

This is another place where pundits quarrel. They depict Sita as a woman with all frailties who dared to teach Rama of dharma. They trouble themselves with questions of how having said this much, Sita herself was the cause of Rama having to take the bow in hand for destruction of demonic forces and how her question goes beyond the limits of a this and that. Nothing of that sort.

= A matter of discussion =
<blockquote>How many of us can take a piece of advice from the wife! How many of us can remain calm when she speaks in this manner! </blockquote>
Every single one of us has faced and is facing again and again, this situation in life. The situation appears to be simple but alas, in fact, in most cases it turns out to be not so simple. It is a matter of duty for a spouse to express his or her opinion on particular ideas and particular actions where one tends to look at a situation differently from the other. Not many of us can claim to be successful in administering this simple but vital potion.

There seems to be no place for discussion in several of our families. It is almost always an arrogant ‘it is my way and it is my right’ attitude that prevails. And even in such families where ‘discussion’ is given some elbowroom, we see people not playing their roles properly, and not receiving ideas opposed to his or hers the way they should be. We either underplay – in the name of what we understand to be ‘demands of love’ – or we take it rather too far, laying emphasis on what we think to be right. When we underplay, what we want to convey gets lost and does not evoke the kind of response one expects, leading to development of pressures and avoidable tensions. That ultimately turns into a personality clash between those two, who are supposed to be the ‘better half’ of the other.

We have a lot to learn from Rama and Sita. When an idea is presented – especially so when a spouse is subjected to criticism by the other – that idea or criticism should start with an open acknowledgement of one’s love and respect for the other. It is basic. Most of us fail here. ‘Don’t I have a right to say so? Do I have to express my love and respect every time? Does he or she not know that I have it in plenty?’ is what most of us tend to think. We miss one vital thing. When opinions differ, there would naturally be a lot of heat. A right beginning – and also the right finish – is nothing but the coolant that is applied to set off heat generated by friction. And it is very strange that we, who are neither afraid of nor are ashamed to express our anger to the spouse, tend to fight shy to express our love, affection and respect for each other!

Now, coming back to Janaki. We saw how she started this discussion, this expression of what she feels right, expression of the anxiety about a decision that she feels is not right for the way of life they have accepted. And now, let us take a look at the way she closes what she wanted to tell her husband, who is held so high as the ‘most ideal person’, not without reason.

“By use of arms, the mind becomes contaminated with sin as in the case of unworthy men. After returning to Ayodhya, you can again follow the duty of a warrior. It will bring endless joy to my mother-in-law and father-in-law if indeed after renouncing the kingdom you become a devoted sage. From Dharma follow wealth, from Dharma comes happiness, by recourse to Dharma one gets everything. This world has Dharma as its essence. The wise emaciate themselves with effort by imposing several restrictions on themselves and achieve Dharma. Dharma does not follow from merriment. With a pious mind, O gentle Rama, always practise righteousness in the forest suited for austerities.” (Valmiki Ramayana, Aranya Kanda, Canto IX, Sloka 28 to 32)

How many of us can take a piece of advice from the wife! How many of us can remain calm when she speaks in this manner! How many of us can express ‘another opinion’ when she airs a genuine apprehension! And how many of us can end the expression of a view that sounds a little strong and tends to gain the appearance of – as some would call it – ‘acting superior’!

Let us see how she keeps the point open for discussion and deciding on what is right, rather than clinging to the idea just because it happens to be ‘my idea’. And let us also see how Rama takes her words

= A matter of discussion – Part II =
<blockquote>Sita says, ‘You need not accept my view simply because I tell you this. You know what is to be done. You know what is right… </blockquote>
The trouble with people in such situations is that they develop a strong attachment to the idea that they advocate at the moment. What starts as a quest for Truth, a desire for adoption of what is right, soon leads to heartburns just because one fails to understand that Truth can have another shade, another way of approach and that there might be another acceptable and valid point of view on the same question that is mooted.

Sita does not do that. She keeps the door open. She says, ‘This is what I feel. It is not that you don’t know what is right and what is not. But I feel this way.’ And then she adds,

” ஸ்நேஹாத்  ச பஹுமாநாத் ச ஸ்மாரயே த்வாம்  ந  சிக்ஷயே ” I am telling you all this out of my love for you; and with due respects to you. ந சிக்ஷயே (Of course, this reading differs as ‘து சிக்ஷயே’ in Gorakhpur and such other editions. Our intention is not to go into such intricacies.) I am not trying to teach you. Please do not think I am trying to do that. Let me quote from Srinivasa Sastriyar’s speech, on this Sloka, which is 24th in Canto 9 of Aranya Kanda.

“It is a famous passage and people constantly use it when they give advice to elders. ‘I am not teaching you anything. I only remind you of what you already know. Unfortunately in life some circumstances occur and drive fruitful thoughts away from the mind. They go to the corner, as it were, of your mind and it is necessary to bring them to the centre. I do that service. That is all I remind you, but not teach you.’ Sita winds up beautifully.”

That is what all of us do when placed in a similar situation of having to express a similar view to an elder, a senior colleague or someone superior. But strangely we lose sight of this when dealing with personal relations! What most of us tend to do, or say in similar situations? ‘I have a right to say this because I am the wife and listen to me if you love me. Your accepting my view is the (only!) way of your showing your love for me!’ or ‘I am the husband and you are supposed to obey me. Listen to me and do what I say. I am the master of our lives. It is my view that prevails here.’ Look at them. Look at Rama and Sita, I mean. How beautiful is their life!

It does not end there. Sita says, ‘You need not accept my view simply because I tell you this. You know what is to be done. You know what is right and what is not. Who can teach you, Rama! Still, discuss with Lakshmana and decide.’ “However, thinking over it by recourse to reason together with your younger brother, you may do whatever appeals to you. Let there be no delay” 

‘ விசார்ய புத்த்யா து ஸஹாநுஜேந யத் ரோசதே தத் குரு மா அசிரேண ‘

                                                                             (Valmiki Ramayana, Aranya Kanda, Canto IX, Sloka 33)

Read in this context, Rama leaving behind his weapons in the hermitage of Sutiksana and Sita bringing them herself and handing them over to Rama and Lakshmana that was described in ‘Here are your weapons’ and ‘Up in arms?’ gains significance. Read them now and the beauty of the design of the Poet – I should say the design of Rama, to be more appropriate – would unfold itself.

= You and your father =
<blockquote>That Vaidehi played her part very well is only half the story. The beauty of the situation could be spoiled if the husband is rash and harsh and if he is impatient… </blockquote>
As we had reason to believe – as it appears from his response that we would see presently – it was not by accident that Rama walked out of the hermitage of Sutiksana without his weapons. He knew her. He had understood the thoughts running in her mind. He – anyone of us for that matter – could have guessed it from her countenance and facial expressions. Not only that he understood her feelings. He knew that despite her feelings, she would bring the weapons herself. And that was the symbolic approval – let’s say nod, if that sounds too strong  – that he wanted from her.

Our elders have attached so much importance to the views of the wife and this can be seen in most of the rituals a householder is to perform. Not a single ritual in our lives goes without homam and that can start only with her nod. It is she who brings fire for the homam, symbolically conveying, ‘Yes. I know what you are doing. I know that this rite is performed for our common good. I partake in it. Here. Let me start it and you continue.’

Well, when Vaidehi brought the weapons, she brought the fire for the homam to be performed by Rama, though she did not realise it at that moment. If this was not the reason, the only other valid reason that could be attributed to this incident is that Rama forgot to take them. Is there anyone who could buy that argument! Is there a single other instance in the entire epic when he left them back? As we mentioned earlier, it was not an umbrella after all, to be forgotten and left behind!

That Vaidehi played her part very well is only half the story. The beauty of the situation could be spoiled if the husband is rash and harsh and if he is impatient and considers himself too big for advices from this ‘little weakling.’ Rama is not so. He knows that her views are important and that he has a duty to convince her of his assurance given to the sages and the consequent decision to protect them, by way of killing the ogres who were a hindrance to their pursuit.

Just pause a while and think for a moment. How would most of us respond to the wife in such circumstances? Let us be honest. ‘See, this is my business. I know what has to be done. Let me mind my business and you…’ This would be the attitude, again, in most cases. The words that are employed to express that attitude may differ. But the attitude remains the same. That Rama differed from her view is another thing. But he did not take his next step without first making his position clear, without first giving out the reasons why he looked at it from a different standpoint, and without first reminding her how much he values Truth, how much importance he attaches to what he has avowed and how it becomes his duty to protect the poorest, lowliest and the lost. He did so firmly, but lovingly. Now, I cannot – and would not – postpone Rama’s response to a later day, to discuss this when we take him up for study. Listen to him.

“Having heard these words uttered by Vaidehi devoted to her husband, Rama, firmly adhering to Dharma, then replied to Janaki. O daughter of Janaka knower of Dharma, O queen, you being affectionate have given a wholesome advice, which is becoming of you, referring as it does to the duty of my race.” (Valmiki Ramayana, Aranya Kanda, Canto X, Sloka 1)

“ ஹிதம் உக்தம் த்வயா தேவி ” he says. What you said is right my darling. And he refers to her with these epithets: (You told me so because) You know what Dharma is. And that is because you are the daughter of Janaka  - தர்மஜ்ஞே  ஜநக  ஆத்மஜே

‘You and your father!’ We do use this phrase in our conversations too, in such circumstances. But only, our usage of the phrase would be diametrically opposite to what Rama implied when he used it!

= You said it! =
<blockquote>It was you who uttered these words! Don’t you see that you have answered your questions with your own words! </blockquote>
It is not that Janaki was not aware of how the demons were tormenting helpless people and. She herself was witness to how Viradha pursued Rama and Lakshmana even as they entered Dandaka, taking leave of Sage Atri and his devoted wife, Anasuya. We will see the incident a little later, in detail. Therefore, Sita was aware of whom Rama had pledged to wipe out and what kind of panic could they be sending all around. It is to be seen that she did not stop Rama or Lakshmana from killing Viradha.

The reason why I mention this is that Pundits have strange notions. ‘She was against killing demons,’ they say and in the next breath add, ‘and she soon became the very cause for their killing,’ without realising that they cast strange and inappropriate, though unintended, aspersions on her. It was not that she was against killing of demons. Her question was different. ‘Why should you kill them unnecessarily, when they have not done any harm that directly affects you? Why should you start an unprovoked war?’ Let’s have a look at what she said once again.

“But the third terrible evil, viz., the taking of other’s lives, which is done without enmity due to ignorance, is facing you.” (Valmiki Ramayana, Aranya Kanda, Canto IX, Sloka 9)

To put it in other words, ‘When there is no enmity between you and them, why should you kill them?’ is the essence of her arguments. ‘buddhiman, madhurabashi, purvabhashi, priyamvadah’ are some of the epithets that the Poet showers on Rama. A sharp intellect, one who speaks that which is sweet, one who utters his words (in an argument) in such a manner that he answers the questions of the other person, even before the questions (that branch out from the main question) are asked. ‘You know what Dharma is, because you are Janaka’s daughter,’ he said and in the next breath added: ‘ கிம்  நு வக்ஷ்யாமி அஹம் தேவி ?’ What shall I say my beloved! You have posed such a question. What is there for me to answer! ‘ த்வயா ஏவ உக்தம் இதம் வச:’ It was you who uttered these words! Don’t you see that you have answered your questions with your own words! “O queen, what shall I say? You yourself have stated that a bow is wielded by Kshatriyas so that there should be no cry of the sufferers.” (Valmiki Ramayana, Aranya Kanda, Canto X, Sloka 3)

What Rama refers to is this portion of Sita’s arguments. “The function of the bow for self-restrained heroic Kshatriyas is only this much, viz., protection of those who are suffering.” (Ibid, Sloka 26) As you rightly said a Kshatriya wields the weapon not just for his protection. He has a duty to protect his subjects and those who seek his protection. I may not be the king now. But I have been approached by the sages who took refuge in me! You saw them yourself! Is it not my duty to rush to their help when they came to me and sought my protection?

= Truth is dearer to me =
<blockquote>‘People blame Sita in their ignorance,’ says Srinivasa Sastriyar and draws our attention to the way in which Rama took those words. </blockquote>
‘As wielder of the bow, it becomes my duty to protect those who are suffering,’ continued Rama. ‘The sages live in the forest pursuing their quest after the soul and they are pursued by the demons who kill them and eat their flesh. It is not that they are incapable of handling the ogres. They can curse them. But that would nullify the effect that they had gathered over a period of time, performing great penances, observing the strictest of austerities. It would result in the wasting of their efforts over the destruction of the evil forces, which really is the king’s duty.’

‘More over, you saw them coming to me of their own. “Indeed it is a great shame for me that I have been approached by such Brahmanas as are worthy of being approached.” (Valmiki Ramayana, Aranya Kanda, Canto X, Sloka 9) I should have gone to them. They are such great souls that I hold them in such high esteem that I should have gone to them. But I am ashamed that it so happened that they came to me seeking my protection. I should have volunteered my assistance. I should have rushed to their help before they asked for it. I feel so bad that they had to come to me instead.

You heard what they said. “We have been greatly tormented in the Dandaka forest by many ogres assuming different forms according to their will. Rama, protect you us from them. When the time comes for pouring oblations into the sacred fire and also on holy occasions, the flesh-eating unassailable ogres attack us, O sinless one! You are the greatest asylum for us poor ascetics, who are seeking an asylum assailed as we are by the ogres. Although we are able to kill the night-wanderers by virtue of our austerities, we do not desire to waste the power accumulated by us for a long time. O Raghava, austerities are beset with many obstacles and are always difficult to be performed.” (Ibid, Sloka 10-14)

‘The promise that I made, the assurance I gave was because of the fact that great souls and innocent lives are being tormented; their pursuit is hindered and their penance harmed, apart from the fact that the ogres kill them with the intention of eating their flesh. Do tell me what a Kshatriya is supposed to do. You said it that weapons are to be wielded for the protection of the weak. Am I not doing just that?’

‘People blame Sita in their ignorance,’ says Srinivasa Sastriyar and draws our attention to the way in which Rama took those words. He says, “You have said this to me because you have a right to do so. It was done in good faith, out of an honest desire to put me on the right path. I am not offended. On the other hand, I praise you. I am pleased that you should have spoken like this and not kept it in your mind without my being able to discover it. Nobody will chide one whom he does not care for. You chide me because you are interested in me, because you love me, because you think I should do no wrong, incur no sin.”

‘But then, I have made a promise. I will not go back on my words.’ Rama then utters the famous Sloka  -
<blockquote>” ..............................................   ஸத்யம் இஷ்டம் ஹி மே ஸதா | </blockquote><blockquote>
அபி அஹம் ஜீவிதம் ஜஹ்யாம் த்வாம் வா ஸீதே  ஸலக்ஷ்மணாம் ||”
</blockquote>
Truth is dearer to me than my very own life, than you my beloved or than Lakshmana. I may give up my life, I may give you up my beloved, or I may give up Lakshmana. I would never ever give up Truth.

 Hari Krishnan

 

 

[[Category:Sita]]

Lakshmana - Part 9

2010-02-26T03:42:24Z

Hariki: Lakshmana Vs Indrajit - Part 2, Lakshmana - Part 9 என்றத் தலைப்புக்கு நகர்த்தப் பட்டுள்ளது: The old title Lakshmana Vs Indrajit, moves the study away from the seriatim of

= Goodbye to your Dharma =

Rama is crestfallen at this point of time, when quick decisions were to be taken. Naturally so. It was a shock of unexpected and colossal proportion. Retrieving Sita meant not only retrieval of his wife. It was retrieval and reestablishment of his personal honour and family pride. He is shocked beyond words and action now. 'chithirath thanmai utra sEvagan uNarvu thIrndhaan.' Rama turned into nothing more than a painting (so motionless was he) and went blank. 'mithirar vadhanam nOkkaan.' He would not look at the faces of his friends. 'iLayavan vinavap pEsaan.' He would not answer the anxious enquiries of his brother. He was overcome by a grief that would make even the unrealising minds of the mentally deranged, inactive. As we know, this is the only situation that Lakshmana cannot bear and makes him volatile. It is the interest of Sri Rama at stake and he is dulled beyond action now. As we have already seen, for Lakshmana, Dharma is in the form of Rama and Rama alone. (See: Nothing is greater than Rama) He doesn't care for Dharma of any other kind. If at all he is firmly set in the path of rectitude, it is because his brother is so. And if his brother is affected by - what he perceives as - practising that Dharma, he is unable to contain himself. He bursts forth with his serpent energy taking complete hold of him now. Here are a few pieces from his long peroration. How can I bear this? Who did that Indrajit kill? 'thaiyalai.' A woman. 'thuNai ilaaLai.' One who had none to protect her. 'thavaththiyai.' She is no ordinary woman either. She had set her mind in penance of moral strength. 'dharumak kaRppin dheivadham thannai.' The very goddess of purity. 'matru un dhEviyai.' Above all this she is your consort. 'thiruvai.' One who is the very embodiment of Mahalakshmi. 'thINdi' If that fellow could touch her, 'kondraan endraal' and killed her also, 'vEdhanai uzhappadhu innam,' and if you grieve over it (and turn inactive) what for are you adopting this posture? 'uyaavO' Is it for the sake of love of this life? 'karuNayalO?' Or is due to the fact that you have mercy for the rakshasa clan? 'dharumathOdu uravum uNdO?' Is your mind still set in the path of that (despicable) dharma? Is there any point in pursuing it still? Let me go forth and turn this city to ashes in a moment and put to fire the very directions in which the demon went. If we do not do this, and if we continue to be immersed in this kind of grief, with our hands holding our heads in utter and pathetic helplessness, 'sirumayaith thOndrum' it will be looked at as cowardice. Enough! Enough of this my brother! 'angum iv aramE nOkki,' We observed this very same Dharma, there in Ayodhya also. 'arasu izhandhu,' And what did we get in return? We lost our kingdom. 'adavi eydhi' Took to the life in the forests. 'mangayai arakkan patra,' (Even when) the lady of our house was carried off by Ravana, 'varambu azhiyaadhu vazhndhOm,' we observed restraint in the name of Dharma. 'ingum ith thunbam eydhi,' And even after going through this kind of a suffering here 'iruththumEl,' and continue to observe the same kind of restraint in the name of your Dharma, 'eLimai nOkki,' we will be taken for weaklings 'van thaLayil pUtti,' and will be shackled 'aat seyap pugalvar andrE' and they will very easily enslave us. This is no time for your Dharma brother! Lakshmana is concerned with the welfare of Rama and Rama alone. All other things are secondary. In fact they cannot be called secondary. As far as he is concerned, they do not exist at all!

= Stand by your Dharma =

Any good decision needs a good and reliable input. It is not possible to decide without the support of that vital piece of information that is dependable. It was Vibishana - a chip off the old block - who read through the complexities. 'Killing of Sita is an impossibility,' he contended. Even if you accept the surmise that Indrajit could have - out of the hatred he could have developed for her because of the calamity that has visited Lanka on her account - killed Sita, Ravana could not be convinced that easily and would not permit that to happen. His desire for Sita is so much that he would not even think of such a misadventure. This thought impelled Vibishana to suspect the entire drama staged before Hanuman. 'If this was a drama, then the proclamation of Indrajit to reach Ayodhya to raze it down must also be utter falsehood. This fellow has something else in mind,' thought he and told Rama, 'paththini thannaith thINdip paadhagan paduththa pOdhu,' If at all Indrajit could have touched Janaki and killed her 'muth thiraththu ulagum saambaraai mudiyum andrE,' it would have resulted in a great calamity. All the three worlds would have turned to ashes by now. 'athiram aanadhEnum,' Granted that it has happened. 'ayOdhdhi mEl pOna vaarththai, chiththiram.' It is nothing but a 'mere story' that Indrajit has gone to Ayodhya. Let me go and find out what has really happened. Tarry ye all here in the meantime. Vibishana, who was also endowed with the 'rakshasa-Maya' assumed the form of a bee and flew over to the Asoka Vana and saw that Janaki was safe, with his own eyes. He gathered further intelligence and flew back to Rama. After giving Rama the vital potion - the information that Sita was safe - he gave out the most vital piece of information that would have otherwise gone unnoticed by anyone. 'vEzhvikku vENdarpaala kalappayum viragum neyyum,' All that was needed for a sacrifice like plough, firewood and clarified butter (were being taken in the direction of Nikumbhila) 'vaazhvikkum thaazhvil ennum vaanavar marukkam kaNdaan.' He also saw the celestials in a dazed state of mind at the thought of the prolonged state of slavery (that may result if Indrajit is able to complete the sacrifices). That was sufficient for Vibishana. He read into the events. He clearly understood what was happening and what Indrajit has planned. That news and the information about what awaited Indrajit if the sacrificial fire was intercepted was the most vital piece of information that Rama needed to decide the further course of action. But even now he was very specific. He sent Lakshmana on the campaign to destroy the ogre, aided by Vibishana. 'Use the Brahmastra only if Indrajit uses it,' he told Lakshmana, 'but see to it that your use of it is restricted only to the extent of stopping the missile of Indrajit. It should not be used for destruction. Use it only for defence. And the defence should not take the form of an offence.' 'vem padai thodukkum aayin,' if he uses the Brahmastra, 'vilakkum adhu andri,' use yours only to stop its evil effects 'vIra, ambu nee thurappaai allai,' and I do not want to you to use it for purposes of offence, even when Indrajit uses it against you. And now starts the game, with Lakshmana's hands tied, of course, not to his back, but tied nonetheless. The third and decisive battle with Indrajit commences now, with a condition that requires Lakshmana to stand by the side of Dharma, which he moments ago was ready to throw to the winds!

= Destruction of Nikumbhila =

Rama is very specific about the use of divine weapons. 'Indrajit might resort to the use of these weapons - Narayana-astra, Pasupatha-astra or the Brahmastra. Let it be very specifically understood that you are to restrain yourself in their use. 'vallana, maya vinjai vaguththana aRindhu,' Understand what all are he is capable of and what he proposes to do - either in a straight combat or illusory warfare - 'maaLa kalludhi' and you diffuse them. He may resort to unfair methods. 'dharumam ennum kaN,' But you stand by your Dharma. 'pal perum pOrum seydhu varundhalai.' Do not waste your time and energy in prolonged techniques. 'atram paarthuk kolludhi.' Wait for the opportune moment when Indrajit wears out and kill him that very moment. Do not resort to the use of warheads that carry the destruction of the world, just because the opponent does not have the self-discipline to control himself and takes that option in his hand. Your use of the same weapons should be just to limit the evil effects of the weapons that the enemy uses. May be the stipulation of Rama carries a message for the nations that are at loggerheads with the nuclear option open and may be He emphasises what is to be done in the most trying circumstances. Guided by Vibishana, the army of Lakshmana marched on to Nikumbhila, with Hanuman as the leading edge. Rows and rows of the rakshasa army stood guard around the banyan tree - Nikumbhila - under which Indrajit was offering the sacrificial fire. The condition that he was not to get up from the sacrifice until its completion was hanging over like a sword over the head of Indrajit. He heard the roars of the Vanara host, their war call and the thundering sounds of the kettle drums, conches and other such instruments rending the air, the air that was so still and noiseless, the air that carried mantra gosha alone, moments ago. The massive Rakshasa army was reduced to nothing in a trice by the quick flying arrows of Lakshmana supported by the rocks and blows of the Vanara host, with Hanuman at the lead. Indrajit was disappointed. 'maanamum paazh pada,' his personal pride stood effaced. 'vaguththa vELviyin mOnamum paazh pada,' the vow of silence that he undertook for the sake of the sacrifices stood nullified. 'mudiuvu ila muraN sEnayum paazh pada,' the endless army turned obliterated. 'sirandha mandiraththu Enayum paazh pada,' and the mantra gosha of the sacrifices went waste. Hanuman appeared before him and challenged him to come out and face Lakshmana. 'When did you come back from Ayodhya,' he chuckled. 'Did you meet Bharata? How do you remain alive, even after meeting Bharata and engaging him in a war?' he teased. Indrajit read his fate even now. But his warrior spirit would not let him get back. Though one can find fault with him for a hundred things, not even the most unsparing critic can pick out a fault as far as this aspect of Indrajit is concerned. Though one may question the modes adopted by him, one cannot ever be in doubt as far as his 'spirit of the soldier' is concerned. 'Show me where Lakshmana is!' he roared to Hanuman. 'The lion would fight the elephant and not the monkey. Show me Lakshmana, who can fight with me at least for a short time - 'siridhu pOr aatra vallaan'. However valiant those words were, it was Indrajit who could last only for a short time before the blitzkrieg issuing forth from the bow of Lakshmana. This was the bow of Narayana that sage Agasthya handed over to Sri Rama at the commencement of their exile. Sri Rama had given this bow to Lakshmana at the commencement of this third battle with Indrajit, with his blessings. His army destroyed, his shield broken, his torso drilled by thousands of arrows, Indrajit stood heavily bleeding. Vibishana walked over to Lakshmana and told him. 'piththan manam thaLarndhaan.' I can see this fool losing his heart. 'inip pizhayaan' and will not last long. But Indrajit defied even that candid and brilliant assessment of his paternal uncle. He did last longer than expected.

= Rama is my Dharma =

As the intensity of the battle was gaining and as Lakshmana could not be contained, Indrajit naturally thought of the option open to him. 'He cannot withstand the Brahmastra,' he thought. 'mudhar pOdhu than valaththaal mIttan alan.' I know it. I have used it earlier. When I used it for the first time, he did not counter it. 'thaduththaan alan.' He did not even do anything to stop it. 'mudindhaan ena vittaan.' So this is what I have to do. This is the end of him, so saying Indrajit once again set on firing the Brahmastra. 'If I don't counter it this time,' thought Lakshmana, 'he would take me for granted.' There of course was the condition of Rama, but still Lakshmana could play it according to the rules set down by his brother. He commenced his counter preparation. 'nandru aaguga ulagukku,' was what he chanted by way of initiation of the astra. 'Let all be well with the world.' And the remarkable thing about Lakshmana is the strength of character that he displays in specifying what the astra is supposed to do and also what not it is supposed to do. 'pindraadhavan uyir mEl selavu ozhiga,' is what he lays down as his instruction. 'You are not supposed to harm Indrajit - who stands his ground, who does not retreat - in any manner.' 'ondraaga im mudhalOn padai thanai maaikka.' Just do only one thing. Destroy the Brahmastra that he (Indrajit) is letting loose. Nullify its effect and do nothing more than that. And his weapon did just what it was commanded. This kind of controlling the divine weapon, as we have cited earlier a parallel incident from the Mahabharata, requires mastery of another kind and it is not easy for even great masters to achieve it. The celestials were overjoyed with what Lakshmana did. The fact that Lakshmana put the welfare of the world even before his own life is something remarkable indeed. And compare this with his use of the same weapon earlier in his battle with Atikaya, (See: 'The reason for his rage' and 'The killing of Atikaya') where Lakshmana is advised by the Wind God that Atikaya could not be killed excepting by the use of Brahmastra. Lakshmana had no trouble at that time in putting the weapon to use. He did it unhesitatingly. As far as Lakshmana is concerned, he is more a warrior and a strategist than anything else, for he never worries anything other than the interest of Rama in this world. But when it comes to the word of Rama, his law giver, he is extremely careful about not violating it even to the letter. Observe his instruction: 'Do not harm the life of Indrajit.' Lakshmana, even if he has his own opinion in any matter, is not prepared violate the words of Rama even at the risk of death, for Rama is his Dharma.

= Lakshmana the Supreme =
<blockquote>‘Who could he be,’ Indrajit thought with awe. Is he the Lord, the Lord Supreme?’ surprise filled his heart… </blockquote>
Sometimes the description of the divine missiles does sound like the nuclear warheads of the present days. Kamban says this. After firing the Brahmastra to contain the force of a similar missile fired by Indrajit, Lakshmana didn’t stop with that. ‘padai angu adhu padraa vagai’ To stop the effect of his Brahmastra from spreading, ‘idai ondru adhu thadukkum padi sen thee uga erindhaan,’ Lakshmana fired another missile that went spitting fire so as to destroy his astra in the sky. Technicalities! Intercepting the missile in mid air! Look at the phrase ‘padaraa vagai’ Stopping it from spreading. If Brahmastra was a mere arrow, with supposed divine powers of course, this phrase cannot be employed. An arrow simply flies forward and does not burst. It is only when it bursts, one can call that the effect is ‘spreading.’ And also observe that the missile he shot went high in the air, ‘spitting fire.’

This is something that is seen again and again whenever such divine astras are used. And only when they are used. An arrow, when shot from the bow, is not described as spitting fire. May be we are taking these things lightly. May be we are not seeing them in the light in which they are to be seen.

Indrajit did not expect this quite. He was taken aback. But he persisted in his war efforts and aimed the Narayana astra at Lakshmana. ‘You stopped Brahmastra. If only you can stop this, I tell you, there can be not a single individual who can excel you in warfare.’ It is said that the Narayana-astra would not harm the person who bows down to it. The Mahabaratha gives an account of such an incident. The famed Erich Van Daniken in his ‘Return to the Stars’ compares the Narayana astra with the hydrogen bomb, whose gases remain about three feet above the ground and would be harmless if the persons in that area fall facedown on the ground.

Kamban mentions this. The celestials and others bowed down to the Narayana astra for it doesn’t harm the person who pays obeisance to it. But Lakshmana, being the very reincarnation of Vishnu, walked towards the astra that came flying towards him. ‘nEmith thani ari thaan ena ninaindhaan edhir nadandhaan.’ He realised that he is none other than Vishnu and walked towards it. This is the second time that Lakshmana realises the fact that he is the embodiment of Vishnu. (See: His divine nature I and His divine nature II, for an account of the first time.)

‘mIch chendriladhu.’ The missile did not harm Lakshmana. ‘ayal sendru adhu vilangaa,’ It went away from him and ‘valam kodu mEl pOyththu angu adhu kanal maaNdahu,’ circumambulated him and went to the sky where its fire was spent and died. Indrajit was shocked beyond words. ‘avan annadhu kaNdaan.’ Indrajit saw this happening. He could not believe his eyes. ‘ivan aarO endru ayirththaan.’ ‘Who could he be,’ he thought with awe. ‘ivan annadhu mudahlE udai irayOn ena viyavaa,’ Is he the Lord, the Lord Supreme?’ surprise filled his heart. ‘Let that be so. If he is Vishnu, his own weapon would not harm him. But I have the Pasu-patha-astra with me. I received it after performing severe penance from Lord Shiva himself. What can he do, if I use it against him?’

But Lakshmana once again diffused it with his own Pasupatha-astra, as he did with the Brahmastra. Indrajit was totally confused. He vanished from the battlefield again. The Vanara army now knew very well what would happen if he vanishes this way. But Indrajit did not vanish for the purpose of attacking the army now. He had set an important mission for himself. He was worried about the safety of this father.

= Lakshmana the Supreme II =
<blockquote>'My dear father,’ said Indrajit, please do not think (and say) that I am afraid. If only you can wipe your heart of the desire for Sita, their anger would be pacified…’ </blockquote>
Indrajit had already expressed that Rama and Lakshmana are nothing but the Lord Supreme in human form. ‘sEgu arath theLindhadhu andrE.’ I am convinced of this. I have no doubts. I am very clear and have understood this fact now. (See: ‘Is Vibishana right, after all?’) But at that time, that is before setting for the sacrificial fire at Nikumbhila, he didn’t simply care. Though he was concerned, he did not care. His Rakshasa pride, his enormous self-confidence and the fact that Ravana, Kumbakarna – himself not excluding – have already established their victory over celestials by their might and their boons were providing them ample immunity against the Trinity as well.

But now, for the first time, Indrajit thought of reversing his stand. What he saw in battle that day was something new for him. If Narayana-astra could move away from a person and go around him in respectful pradhakshina, if a person could stop the mightiest of weapons, all the three of them that he had, then he must the Supreme one in human form. This realisation, for the first time, troubled him. He was not afraid about his safety. But he was concerned about the welfare of his father and his race as a whole.

He appeared before Ravana, vanishing from the battlefield at Nikumbhila. ‘I can see that your sacrifices could not be completed, by the number of arrows that are embedded on your shoulders. ‘azhivil yaakkai nadunginai pOla saalath thaLarndhanai.’ Your immortal frame seems to be shaking and you are weary. You wear the look of the serpent when Garuda approaches. What happened?’ asked Ravana.

‘He came over me when I was halfway through in my Yaga. Your younger brother has helped them in seeing through the illusions that I had created. A furious war resulted. I used all the three mightiest of weapons in my arsenal. But he stopped all of them.

‘nilam seydhu visumbum seydha nediya maal padai,’ ‘If the missile of He who made the earth and all the skies,’ ‘nindraanai valam seydhu pOyitru endraal,’ ‘would go around him, who did nothing but stand before it,’ ‘matru ini valiyadhu uNdO?’ ‘what else remains for us to depend on, to rely on as the source of our strength?’ His voice picks up an edge now. His anger shows through his tone. ‘kulam seydha paavathaalE kodum pagai thEdik koNdaai.’ You went in pursuit of and brought here the most potent enemy, may be because of the result of the sins of the Rakshasa race!

‘salam seyyin ulagam mUndrum ilakkuvan mudippan thane.’ If at all he is (sufficiently) angered, Lakshmana is capable of wiping all the three worlds clean. If at all I am standing before you now, it is because of the fact that he restrained from sending his Brahmastra against me. ‘vittilan ulagai anji; aadhalaal vendru mINdEn.’ He was afraid that the missile would destroy the world and because of his goodness I am standing before – as if victorious. He saved himself and his army from the best of all weapons. ‘innamum kiLara vallaan.’ He is capable of doing more.

‘My dear father, ‘anjinan endru aruLalai’ please do not think (and say) that I am afraid. ‘aasaidhaan ach seedhai paal vidudhi aayin,’ If only you can wipe your heart of the desire for Sita, ‘anayavar sItram thIrvaar,’ their anger would be pacified. ‘pOdhalum purivaar.’ They would go back, even. ‘seydha thImayum poruppar.’ They would bear with you and forgive you for all the wicked and cruel deeds done to them. ‘un mEl kaadhalaal uraithEn endraan,’ I am telling you all this out of my love, my affection for you, dad!

This is the same young lad, who in the war council, scoffed at Vibishana, chided him for suggesting that Sita should be returned, blamed him of cowardice and of being afraid of ‘puny humans.’ Look at the transformation. This is what happens to almost all the characters in the Ramayana. From wickedness to reformation. From darkness to light. From mortality to immortality.

= At least after my death… =

‘I am going now’ said Indrajit,' Be well. Let realisation dawn on you at least after my death.'

‘You are afraid!’ laughed Ravana. ‘You are afraid of humans.’ ‘pOrkku ini ozhidhi pOlaam.’ ‘So, you are not going to the battlefield again!’ ‘mayanginai manindhan thannai.’ ‘You are confused about this human.’ ‘anjinai.’ ‘And therefore you are afraid. You be here. Let me go now. I will bring victory home.’

Though Ravana speaks in this vein, one can very easily spot the change of tone in his rhetoric now. His pride is still strong. But his perspective is changing a little. For the first time, we see him uttering phrases like ‘even if I have to die.’ He sounds somewhat philosophical too, in his reply to his son. We will go into this more fully in our study of Ravana, later. It would be sufficient for now to know that he was in no mood to relent. He was not prepared to send Sita back.

‘You say that I have gone in pursuit of this most potent of enemies and invited trouble because of the effects of the sins of the race. My dear lad! I am Ravana. When I decided to bring her here, I did not have you or anyone else in mind to lean on for protection. I did not think that you or anyone else would come to my rescue when I am in trouble. ‘ennayE nOkki yaan in nedum pagai thEdik koNdEn.’ If as you say I invited trouble, I was dependent solely on myself and nobody else when I did so. Even if I have to die, I would give up this mortal frame but not Sita. I am Ravana and have twenty powerful shoulders, remember that. ‘pattanen endra pOdhum eLimayin padugilen yaan.’ Even assuming that I would die in the end, I would not give up that easily and would not die that easily!

Ravana knows how to encounter this kind of a situation and turn it to his advantage. Prick the other person’s personal pride and that is that. ‘I am going to war now, my dear son,’ he ends with a sarcastic note. ‘What is there for me to tell you now? Go, go to your palace. Pluck all the arrows from your body. Take rest. Sleep well. Let me go now, fight with them and return victorious!’ We have seen him in several earlier instances speaking in this strain! This was how he pushed Kumbakarna into the battle!

Indrajit was the very best of warriors after all! He could not take this kind of insult! He touched the feet of his father. ‘endhaai! ozhindhu aruL sItram.’ Stop being angry with me, father. ‘sonna urudhiyaip poruththi.’ Please bear with me for advising you of what is right for you to do. ‘yaan pOik kazhindhanen endra pinnar,’ (at least) after my going to the battle today and after my death, ‘nallavaak kaaNdi’ look at things in the right perspective and do them properly.

One can now hear the dejection that sounded in the voice of Kumbakarna. ‘I won’t say that I would come back victorious. It is fate that pushes me by the nape of the neck. I would die at their hands and at least after that turn a good leaf and send Sita back!’ These words of Kumbakarna and the words of Indrajit – quoted above – would have had some effect on others. But it was Ravana to whom they were spoken to! His desire for Sita was so enormous. Not only that. His pride stood between him and the folly of his deed. He was not prepared to retrace his steps and mend his ways, just because he was stronger, valiant, powerful and above of an incorrigible egotist!

= Slaying of Indrajit I =
<blockquote>Nor did Lakshmana. He admired his enemy. He did not hesitate to express his amazement at what he saw… </blockquote>
The battlefield was awaiting the arrival of Indrajit, for the last show of his life. ‘This is your last opportunity to annex victory to your side,’ advised Vibishana to Lakshmana. In the battle that ensued, Lakshmana broke his charioteer, broke his enormous bow and his quiver too. Left without a charioteer, Indrajit took hold of the reins, manoeuvred the chariot with one hand and with the other, he plucked the arrows that flew from the bow of Lakshmana and pierced his enormous chest and threw them back on Lakshmana and Hanuman who was carrying him and also others who stood by their side.

The Poet, who does not differentiate when it comes to praising chivalry, is so very liberal in his praise of Indrajit. ‘vIrar enbaargatku ellaam mun niRkkum vIrar vIran,’ he sings of Indrajit. The first of all warriors who can be classed as the most valiant. Chivalry is not just winning the battle. Chivalry is that quality by which the warrior does not give up even in the face of the stiffest of resistance and does not relent in the toughest of battle conditions. Though the cause for which Indrajit was fighting was not high and was not worthy of such a fight, the deed was so very valiant that the Poet does not hesitate to laud him for that.

Nor did Lakshmana. He admired his enemy. He did not hesitate to express his amazement at what he saw. ‘eydha van pagazhi ellam paRithth ivan en mEl eyyum.’ He is plucking the sharpest of arrows that I sent on him, from his chest and is aiming them back at me! ‘kai thadumaaradhu.’ His hands are not shaking! ‘uLLam uyir inam kalanga.’ And neither his mind nor the core of his vitality go awry in the least! ‘yaakkai moi kaNai kOdi kOdi moikkavum,’ Even though hundreds of millions of arrows are embedded in his body, ‘iLaippu ondru illaan’ he is not showing any sign of weariness. ‘ivanOdu enjum aaN thozhil aatral.’ When he dies today, bravery and manliness would die with him.

This kind of generosity and honesty in sincere praise is seen on all sides in the Ramayana, be it Ravana or Kumbakarna, or Indrajit, or be it Rama, Lakshmana or Hanuman, we see them very generous and sincere in their praise when they witness the display of best of soldierly bearing, even when the enemy does so. Once again, this is the case with the war scenes in Mahabharata also.

Vibishana turned his attention to the immediate work at hand. ‘Careful! He may once again vanish into the skies. He may adopt his illusory techniques once again. And most important. He can be killed only during the day time and not in the night.’ Right at that time, it dawned. The sun rose up. The strength of the rakshasas that increases with nightfall, dwindles to its original level in the day time. Lakshmana broke the chariot of Indrajit who had already ascended into the sky and was behind the clouds. Becoming invisible, Indrajit pelted an unending shower of rocks on the Vanara host and on Lakshmana. And Lakshmana could soon spot Indrajit and he severed his hand that was holding his bow, with an arrow that had its tip in the shape of the crescent moon. Down came that massive hand, holding the enormous bow and when it fell on the earth, says the Poet, it resembled Garuda when he swoops down on the earth holding an enormous serpent in his beak.

The last moments of Indrajit are nearing. It is worth devoting one more instalment on those moments. It is here that the celebrated ‘abhimantrana’ of Lakshmana occurs in Valmiki Ramayana. The invocation of Rama by Lakshmana to kill Indrajit. Not with any divine weapon; but with a simple, plain and sharp piece of steel.

= Slaying of Indrajit II =
<blockquote>If Rama is the Ultimate abode of Dharma, if he is the one whose nature could be seen only with the help of the Holy Books… </blockquote>
Not relenting even after losing his hand, Indrajit picked the trident that he had received from Lord Shiva and came out of his hiding. As his hand had been severed blood was flowing out from the wound and drenching his huge frame of dark complexion. He appeared in the sky like a dark cloud, painted red by the rays of the setting sun. Lakshmana fitted an arrow whose tip resembled the crescent moon, and charging it with a prayer on Rama, he let it loose.

‘maraigaLE thErath thakka vEdhiyar vaNangarpaala iRayavan iraamn ennum nal aRa mUrthi ennin,’ If Rama is the Ultimate abode of Dharma, if he is the one whose nature could be seen only with the help of the Holy Books, and if he is the one whom scholars pay their obeisance, ‘pirai eyitru ivanaik kOri’ kill this Indrajit of curved canine teeth resembling the crescent moon.

The parallel verse in Valmiki is celebrated as ‘abhimantrana.’ ‘dharmaathmaa sathyasandhascha raamO dasarathiryadhi| pourushE chaaprathi dwandha: sharainam jahi raavanim||’ “If Sri Rama, son of Dasaratha has set his mind on virtue and is true to his promise and is unrivalled in prowess, make short work of this son of Ravana.” (Valmiki Ramayana, Yuddha Kanda, Canto XC, Sloka 69)

There is a popular interpretation of this verse of Valmiki. Let’s listen to it from Right Hon’ble Srinivasa Sastri. “I once heard an interpretation of this ‘abhimantrana’ by a learned and popular reciter of the Ramayana at Bangalore which I may mention here though some of you may know it already. Lakshmana invoked Rama first as a ‘dharmaathmaa’ but the arrow did not respond because there might be some doubt as to righteousness of his act in killing Tataka. Then he called him a ‘sathyasandha’ but the dart stayed fixed because Rama did not keep his promise to kill Vali at sight. Lakshmana then called upon Rama as ‘Dasarathi’ still the arrow wouldn’t budge, as after all Rama was born out of a divine ‘payasa.’ Finally he said ‘pourushE chaaprathi dwandha:’ and directly he uttered those words the arrow flew and carried off the head off Indrajit. That was because it was an incontestable fact that in prowess Rama had no equal.”

This is however, one of those interpretations which, as Sastriyar himself remarks, is clever; but not convincing! There can be no doubt of whatever nature on the attributes of Rama as ‘dharmaathmaa’ or ‘sathyasandha’ or ‘Dasarathi!’ That may probably serve as an example of how we desecrate in the name of ‘intelligent interpretation,’ which if not properly handled turns out to be nothing more than a mere ‘show off.’

Whatever it is. Both the Poets vouch to one fact. That Lakshmana invoked the name of his brother, who came to the earth, lived and acted as a human being in all respects and nothing more than that till the very last moment of his mission on earth, and charged his arrow with his name to kill Indrajit.

With that, the head of Indrajit – dark as a cloud with the thick trusses of hair complementing the blackness – adorned with a huge golden diadem, a pair earrings shining in the sunlight of early morning, fell on earth from the sky like a cloud felled by cyclone on earth, with its lightning and thunder bundled up in it. And his body fell on another corner of the field.

Lakshmana picked up the head of Indrajit and walked to his brother.

= The greatness of the two =
<blockquote>It was a very difficult victory that Lakshmana had won. On the other side, the supreme sacrifice of Indrajit in fight for his father to the last cannot be taken lightly… </blockquote>
Thus ends the great part played by Indrajit in the epic. Indrajit in fact was the most powerful, though young, of all warriors that Ravana had to fight for him. He was the most dreaded of all rakshasas. Not without reason Rama is delighted at the victory of Lakshmana. He grabbed his brother to his chest, embraced him tight, smelt his head and told him “A feat which was supremely beneficial has been accomplished by you, whose exploits are difficult to perform for others. I account Ravana killed in combat now that his son has been made short work of. I am victorious today inasmuch as that evil-minded adversary (of ours) has been despatched. Luckily enough, O hero, has the right arm of the merciless Ravana been severed by you. Indeed Indrajit was his sheet-anchor.” (Valmiki Ramayana, Yuddha Kanda, Canto XCI, Sloka 13, 14)

It was a very difficult victory that Lakshmana had won. It was divine will that had preordained this victory, apart from the skill and bravery of Lakshmana. As Sri VVS Aiyar observes, “Lakshmana had now escaped from two disasters. Although he fought with a valour equal to that of his enemy, that latter’s magic powers and unscrupulousness were able to wrest victory out of defeat… … … and it was by miracles that he himself escaped with life. These two miracles, however, showed that the gods were on his side and that he would end by destroying the Rakshasa. But how great fights had again to be waged, through what great fire he had again and again to pass before he was able to bring the head of Indrajit to the ground.”

Lakshmana could have despatched Indrajit earlier. But he had the firm injunction of his brother not to use divine weapons in offence. Actually his self-restraint had led Indrajit to under-estimate his abilities. Only at such a time Lakshmana used the divine weapons, that too, after being permitted by Rama to do so, in defence and destroyed what Indrajit had used against him. The character of Lakshmana touches great heights here. It is simply amazing that he could desist from use of divine weapons, at the cost of his personal honour, and even at the cost of his very life, simply because Rama had instructed him against such use.

If we compare this with what Lakshmana did in the killing of Atikaya – using the Brahmastra at the right time – it clearly establishes one thing. That Lakshmana could have finished off Indrajit in a similar style. But he did not. In fact, he could not. Just because of the fear of having to violate the words of his brother. As we have mentioned earlier, Rama was his Dharma and he had no other Dharma to guide his steps, actions and life.

On the other side, the supreme sacrifice of Indrajit in fight for his father to the last cannot be taken lightly. Once again, Sri VVS Aiyar observes, “Indrajit had done all that he could to bring victory to his father. Young, brave, full of resource, and proud of the great record of his past achievements, he entered upon the war full of hope. He knew, of course, the valour of his enemies. But their courage and strength only gladdened him. For, their greatness would give a lustre to his victory while their feebleness would only have brought a paltry success.”

Indrajit did his best for the sake of his father. Of course, he did not understand whom he was going to face in the battlefield and chided Vibishana when he forewarned. But when once he understood the invincibility of his enemy, he did not hesitate to warn his father. He did not hesitate to retrace his steps when he realised that he – in fact the entire race – was playing with fire. If we keep aside the cause and go strictly by the deed, Indrajit – though dishonest at critical times – rises up in our esteem, especially when he tells his father to mend his ways, ‘at least after my death.’

It is now time to pay some attention to the much spoken about Nikumbhila Yaga.

= Nikumbhila I =
<blockquote>It is very strange that Ravana, who performed penance of the fiercest kind to reach the heights that he scaled, could not bear the sight of his son Indrajit performing penance… </blockquote>
The Asuras that our epics talk about fall under two categories. The first group has its origin in sage Pulastya, a major portion of them, so to say. The Uttara Kanda gives details of the origin of this group and traces their existence back to Madhu and Kaitabha, the earliest of all demons. Ravana comes from the family of Pulastya. We will go into the details when we take up Ravana for our study. The point that is to be observed here is that almost all the Asuras belonging to this category performed severe penance, led a very pure life in the early stages of their lives, pleased the Gods and attained boons. And having attained such boons, power went into their heads almost always and they had to be punished, indeed vanquished, for that was the only way to stop them.

But it cannot be said that all of them were bad. There were good Asuras as well, like Prahlada or Vibishana for instance. So they were a mixed lot. The second category of demons was no demons at all. They were all celestials and other such beings, highly evolved, but through their aberrations acted haughtily and passed through such a phase in their lives by one curse or the other, till they were released from the curse. There was no question of their performing penance or attaining power. They led a life of unthinking sacrilege till they served the cursed period and were released finally. Kabandha, Viradha and their likes fall under this category.

It is very strange that Ravana, who performed penance of the fiercest kind to reach the heights that he scaled, could not bear the sight of his son Indrajit performing penance – after of course, the initial efforts of Indrajit – and stopped him in the middle of his most important of all Yaga, the Nikumbhila Yaga.

Ravana at that time was away in his mission of testing his new found power, was extensively marching on all directions and establishing victories, killing incessantly and molesting any woman on whom he set his eyes. It was at this time that he had killed the husband of his sister Surpanakha, while he was engaged in a war with Kalakeyas. ‘I was intoxicated with my victories and did not notice my son-in-law,’ admits Ravana later.

When Ravana was away, wreaking terror all around, Indrajit was performing penance. There are seven such Yagas that are said to endow the performer with unlimited power. Agnistoma, Aswamedha, Bahusuvarnaka, Rajasuya, Gomedha and also the Yaga that was intended to propitiate Lord Vishnu. Indrajit, as we have already seen, (See: His exploits and boons) had received, right at the beginning of the sixth Yaga from Lord Mahadeva, a ‘lasting heavenly car’ that moved according to his will, on the earth and up in the air, bows and arrows and other divine weapons and also was blessed with the ‘Tamasi Maya’ which he employed over and over again in the battle with Lakshmana.

Indrajit was not satisfied with having performed six of the most important of all Yagas. He wanted to complete the seventh and the most difficult of them all, the Nikumbhila Yaga. The benefits that would accrue to him on completion of the Yaga were stupendous – invincibility by means of Brahmasiras and a chariot from Agni.

All the six Yagas that we mentioned above were performed in the absence of Ravana. So far so fortunate!

= Nikumbhila II =
<blockquote>And that puts Indrajit on a higher pedestal than his father, who had learnt all the Vedas and holy texts and was a master at them… </blockquote>
Several scholars have expressed their opinion about what they believe what Nikumbhila actually means. Some believe that Nikumbhila is the name of a Goddess. Some feel that it is a temple presided over by the deity Prathyankara, a deity who is known to bless one who propitiates Her with limitless powers and boons, irrespective of the person’s qualities and not going into his credentials and character. Some say that Nikumbhila Devi is different from Prathyankara.

But the fact remains that these ideas are not supported either by Valmiki Ramayana or Kamba Ramayana or even by the Uttara Kanda written in Tamil by the great poet OttakUththar. All of them simply say that Nikumbhila is a grove and it was under a banyan tree there that Indrajit performed this sacrificial fire. This is what Valmiki says in Uttara Kanda:

“Having handed over to Khara the command of that formidable army and having consoled his sister, Ravana, (the ten-headed monster) for his part felt rejoiced and at ease. ‘thadhO Nikumbhila nama Lankopa vanam utamam.’ There was an excellent grove in Lanka, Nikumbhila by name.” (Valmiki Ramayana, Uttara Kanda, Canto XXV, Sloka 1 and 2 {Part})

‘uNdaayadhu Or aal’ ‘There was a banyan tree there,’ says Kamban. ‘ulagu uL oruvan koNdaan uRaikindradhu pOl’ that was so big, wide and huge that in it can reside He in whose stomach resides the entire universe. Neither Valmiki nor Kamban nor OttakUththar give any detail more than this about Nikumbhila or the deity presiding over it. All that we can understand is that Indrajit performed this Yaga in this grove under a banyan tree.

Ravana, who had just returned from his exploits, capturing numberless virgins and even married women and taking them with him in the aerial car that he had in war took by force from his elder brother, Kubera, walked into Nikumbhila where Indrajit was performing the Yaga, under a vow of silence until its completion. Ravana did not perform this Yaga and he did not quite know anything about it. And that puts Indrajit on a higher pedestal than his father, who had learnt all the Vedas and holy texts and was a master at them. Ravana’s ignorance of this Yaga is seen from this Sloka:

“Then he beheld his son, Meghanada, wearing a black deerskin and a tuft of hair on his crown and holding a Kamandalu (a pot of the shell of a poisonous coconut) and a staff inspiring fear. Approaching him and folding him in his arms, the ruler of Lanka, forthwith said (to him), “Child, what is it you are doing? Speak truly.” ((Valmiki Ramayana, Uttara Kanda, Canto XXV, Sloka 4 and 5)

Since Indrajit was under a vow of silence, he could not answer and the preceptor – guru – of demons Usanä answers him detailing the six sacrificial fires that Indrajit had performed, propitiating Narayana, Mahadeva and others and explained the significance of the present one. Was it due to jealousy or was it due to what he could not tolerate, intoxicated as he was with his victories and newfound glories, Ravana was clearly displeased.

“This was not done well in that my enemies, whose leader is Indra, have been worshipped by means of offerings. Come now; that which has actually been done has been done well; there is no doubt (about it). Come, O my good child! Let us return to our abode.” (Ibid, Sloka 14 and 15)

‘You have offered worship and havis to these lesser creatures who are no match to me in prowess, strength and power. They are in fact my enemies. You cannot, and you should not worship them. But I see that you have already done it. Any way, what is done cannot be undone. Let us take it that it was done for good. I however do not approve of your persisting in continuing to perform this Yaga. Stop it and come with me. Let us go back to our palace.’

That is rather a queer stand indeed!

= Nikumbhila III =
<blockquote>That itself shows the great change that is coming over in the mind of Ravana though he is not prepared to accept it… </blockquote>
It was therefore Ravana who stood in the way of Indrajit becoming invincible. Had he permitted Indrajit to continue the Yaga, it would have been a different story altogether. Apart from the fact that he did not know what it was all about, it was the feeling that he had already reached an unshakable position and his pride that prevented Ravana from accepting anything from ‘lesser gods’ who were his enemies and that made him stop Indrajit completing the Nikumbhila Yaga.

This was the reason why Indrajit had to argue in extenso with his father to once again start the Yaga and complete it in secrecy, for he was not sure as to whether or not Ravana would permit him to undertake the Yaga once again. But Ravana had no difficulty in accepting the proposition of Indrajit. After all, he has seen that all the divine missiles in their arsenal were rendered ineffective and indeed did not have any effect on these human beings and monkeys alike!

That itself shows the great change that is coming over in the mind of Ravana though he is not prepared to accept it. Even at that time, even after losing all his kith and kin and left with just his son alone, his mind was still set around Sita and he was not able to send her back. It was not his lust alone that drove him this mad. It was his pride. Inability to reconcile to the turn of events and realise what was actually wrong with him and to mend his ways.

If it was Ravana who stopped the Yaga for the first time, it was Vibishana who master minded the attack, giving the most vital of information to Rama and Lakshmana to strike at the right time. “If he gets up after concluding the ritual undertaken (by him) know us all as killed,’ he says. He should not be allowed to complete the Yaga. He should be intercepted while he is at it, for it is one of the conditions that Brahma has stipulated that Indrajit should observe a vow of silence and should not move away from the fire until the Yaga is completed. More importantly, Brahma had warned that if a warrior marches in on him (Indrajit) before he could complete the Yaga, the chances of his survival are very bleak.

All these factors contributed to the killing of Indrajit, not denying the prowess and divine nature of Lakshmana. It is the law of nature that Dharma should triumph and it triumphed. And it created all the lacunae, in preparation of the ground for the final victory of Lakshmana. For as the favourite refrain of Kamban says, ‘aram vellum; paavam thOrkkum.’ Dharma will triumph and felony would fall.

Now, with the death of Indrajit, Ravana has lost the last of his most dependable fortification on whom he had unshakable faith. Left alone without a single blood relation now, he decided to push in the core army to the field the next day, hiding his shame, grief and disappointment. Death of his dear most son and the loss of his core army were the last things in this world that took him very close to shed his desire for Sita. And on the last day, Ravana the warrior entered the field and this was what Rama was waiting for.

Now, back to Lakshmana. We have yet to see a few more facets of this excellent brother – some noble, some brave and some heart-rending moments.

 Hari Krishnan

 

 

[[Category:Lakshmanan:Indrajit]][[Category:Lakshmanan]]

Lakshmana Vs Indrajit - Part 2

2010-02-26T03:42:24Z

#வழிமாற்று [[Lakshmana - Part 9]]

Lakshmana - Part 8

2010-02-26T03:41:18Z

Hariki: Lakshmana Vs Indrajit - Part 1, Lakshmana - Part 8 என்றத் தலைப்புக்கு நகர்த்தப் பட்டுள்ளது: The old title Lakshmana Vs Indrajit, moves the study away from the seriatim of

= Ravana sends Indrajit =
<blockquote>Here is a father, who dares to send his son on a mission from which he himself could not come back victorious! </blockquote>
On hearing the advice of wind god and as he was infuriated by the fact of Angada being attacked, Lakshmana used the Brahmastra for the first and only time without first seeking the sanction of Rama. This was not so when Lakshmana fought with Indrajit. We are going to see the difference in our later instalments when we study the battle scenes of Lakshmana with Indrajit.

Most important is that Vibishana – who had initially hesitated and had in a couched manner indicated his fears on the advisability of sending Lakshmana alone to meet Atikaya, a reincarnation of Kaidabha, the dreaded demon of yore – was delighted and was convinced very much about the prowess of Lakshmana. That was the reason why Rama sent him along with Lakshmana in the first place!

‘vem thiral sidhdhi kaNda vIdaNan, viyandha nenjan,’ Vibishana saw the victory of Lakshmana and was overtaken by wonder ‘andharach chiththar aarkkum amalayum kEttan,’ and also heard the celestials shouting out of joy (and exclaimed) ‘mandhira siththi anna silaith thozhil vali eedhu aayin,’ if this is the kind of mastery over archery that you have ‘indhirasiththinaarkkum iRudhiyE iyaivadhu,’ I am now more than convinced that it is not difficult for you to vanquish Indrajit as well.

This third day of the war was different in that it didn’t end with the fall of the main hero. The first day of the war ended with the exit of Ravana; the second day, with the fall of Kumbakarna. But the war on the day on which Atikaya fell did not stop with his death. It continued and Rama who was far, far away from the field and was alone had no information on what was happening in the field.

The agony of Ravana knew no bounds when he heard of what happened in the field. Naturally! Atikaya was his second son, handsome and valiant. But the ego of this person was so stout that even after the death of his endeared son – the youngest of whom (Akshakumara) was killed by Hanuman, when he came in search of Sita – did not change his mind. What impelled this person to retain Sita at such cost! What was working in his mind? Why he could not give her back at least at this stage, with the death of his sons – two of them at this point of time? When the writing is so large on the wall, what prevented him from reading the warning signals?

While his wife Dhanyamalini, the mother of Atikaya, was wailing and even while he was himself steeped in the agony of having lost his son, his most valiant and matchless warrior brother, having suffered the insult of being sent back in disgrace from the field, at the mercy of the enemy, the ego of Ravana does not lax in the least. He wants to persist in what he is doing. He wants to retain Sita at any cost. What could have motivated this person! Was he so lusty? Or was it due to some other reason? It is an interesting point to see. But these are questions for another day.

The point is, even before the mortal remains of Atikaya were removed from the field, Ravana was busy preparing his eldest son, Indrajit, to face the enemy. Here is a father, who dares to send his son on a mission from which he himself could not come back victorious! But Indrajit is not to be taken lightly. If the Book of War occupies one-third of Ramayana, the war with Indrajit occupies one-third of Yuddha Kanda. We will have to devote some time to this warrior, whom Kamban is not tired of praising for his prowess, chivalry and archery. Take a detour to study this wonderful character for sometime and come back to Lakshmana.

= Number one among warriors =
<blockquote>The name of Indrajit is intertwined with that of Lakshmana as far as the Book of War is concerned. One cannot be studied without a reference to the other… </blockquote>
The character of Indrajit is introduced in the Sundara Kanda, takes a quick shape in the War Council held by Ravana, convened as a sequel to the exploits of Hanuman in Lanka and holds the stage with high drama, in his war with Lakshmana, taking the reader through tense moments before his fall in about 1500 verses in Kamban. Indrajit brings Lakshmana to stupor and near death, twice. It was not an easy victory for Lakshmana against this warrior, ‘villaaLarai eNNin, virarkku mun niRkkum vIran,’ ‘If one counts the best of warriors on one’s fingers, he (Indrajit) is the first name that he has to utter. And again, he says several hundred verses later, ‘vIrar enbaargatku ellaam mun niRkkum vIrar vIran’ ‘first among all that are known as warriors (worth the name).’

The name of Indrajit is intertwined with that of Lakshmana as far as the Book of War is concerned. One cannot be studied without a reference to the other, in isolation. We would therefore divide the study of this character into two portions, one that directly concerns with the study of Lakshmana and the other portions like the sacrificial fire at Nikumbila – the completion of which would have made Indrajit invincible by anyone – would be dealt with later, after we round up on Lakshmana. Now for a little background material.

The name Indra-jit is a title. He is known only by this title. One who vanquished Indra, the Lord of celestials. Hanuman is impressed with this person at the very first sight, when during his search for Sita he enters every house in Lanka and comes across Indrajit sleeping in his chambers. ‘He was so handsome and resembled Lord Muruga, excepting for the fact that the Lord has six faces and twelve shoulders’ says Kamban. ‘vaLayum vaaL eyitru arakkanO?’ Is he the son of Ravana with the canine teeth like the crescent moon? ‘kaNichiyaan maganO?’ Or is he the son of Lord Shiva? ‘aLayil vaazhum ari anyavan yaavanO?’ Who could this person be who resembles a lion in the cavern? (Though I do not know the answer for this question, I know one thing for sure.) ‘iLaya vIranum Endhalum iruvarum pala naaL uLaya uLa pOr ivanOdum uLadhu.’ Both Rama and Lakshmana have to wage a war lasting many a day with this fellow.

“He is the only Rakshasa who dares to use hard words to Ravana,” observes Sri V V S Aiyar and calls our attention to the pick of the harshest of words that Indrajit utters against his father when he hears of the death of his younger brother Aksha, at the hands of Hanuman. “Thou weighest not the danger beforehand but rushest unthinking into it, and then thou sufferest. Even after seeing the prowess of that monkey, thou hast sent against him in batches those who could never hold their own against him. Is it not then thou that has killed them? … Thou hast in the days past broken the force of the elephants that hold the universe in its place, and conquered the three worlds and lifted mount Kailash itself with Shiva upon it. But what will wash this humiliation received at the hands of the monkey who has killed our Aksha?” (Kamban’s verses translated by Sri V V S Aiyar)

And that is what he is now asking Ravana, when he rushes to see him alarmed by the melancholy that is setting in on Lanka and when he comes to know of the death of Atikaya.

= His exploits and boons =

When the mind is obstinately set in an aimless pursuit, and eyes are bloodshot with rage and the personality is submerged by vanity and ego, wisdom takes a back seat.

Of the sacrifices Indrajit performed, the Uttara Kanda gives details. Usana, the guru of demons and Daityas, informs Ravana of the following when the latter walks into the hall in which Indrajit was performing the sacrifice at Nikumbhila. Not knowing what was going on, Ravana enquiries about it and Usana informs him thus.

“I shall tell you everything Your Majesty, (please) listen to it. Seven well-known sacrifices rich in numerous details have been performed by your son. (Six) sacrifices named Agnistoma and Aswamedha, the Bahusuvarnaka sacrifice, Rajasuya, Gomedha and the sacrificed intended to propitiate Lord Vishnu, had been performed; and when the sacrifice intended to propitiate Lord Maheswara, which is exceedingly difficult for the mortals to accomplish, commenced, your son received boons personally Lord Siva (the ruler of embodied souls in bondage, who are no better than beasts) here (on this very ground). (Valmiki Ramayana, Uttara Kanda, Canto XXV, Sloka 7-9)

Usana also mentions of the Tamasi Maya, the conjuring trick that Indrajit received from Lord Siva, which could bring about a spell of darkness in the ranks and files of the enemy. “By means of this conjuring trick, when employed in a conflict, O ruler of ogres, the movement of the employer cannot be known either by the gods or demons.” (Ibid, Sloka 11) With this boon, Indrajit had the power to move unseen before the enemy. And Indrajit was not like Atikaya, who would not resort to illusory techniques even if his enemies employed it. In fact, this is one of the most important boons that he employed against Lakshmana.

The six sacrifices that he had conducted had given him near invincibility and the seventh one, namely the Nikumbhila, was stopped by none other than Ravana himself. We will see the details later. Had he completed it at that time or could he have been able to complete it in his second attempt to do so before Lakshmana marched on him, there would have been none who could have ever vanquished him.

With such glories to his credit, and bestowed with the divine bow and an inexhaustible quiver – as did Rama and Lakshmana – Indrajit remained matchless right from the beginning. The Uttara Kanda speaks of his exploits in winning over Indra and his son Jayanta as well.

Indrajit heard the wails of rakshasa women and rushed to his father, anxious about the safety of his brother and just by looking at Ravana, before he could even complete his words, Indrajit understands what has actually happened and on enquiries ascertain the death of Atikaya at the hands of Ravana. ‘Lakshmana killed him,’ says Ravana ‘while the monkey that set fire to our grand old city and others killed our forces.’ Indrajit is enraged instantly at the folly of Ravana.

‘kondraar avarO?’ Was it that they killed Atikaya? ‘kolai sUzhga ena nee koduththaai.’ It was you who offered them (to the enemy, beseeching them) to be killed. ‘van thaanayar maanidar vanmai aRindhum manna,’ My king! You know how powerful these human beings are, how skilled they are and how massive is their army. ‘endraalum enaich chella Evalai.’ You did not ask me to go in war against them, knowing full well they are extremely powerful. ‘itradhu.’ And it was thus that our army and my brother were given to death (by you).

‘Why did you not send me in the first instance? Why did you not summon me? How dare you send such youngsters, especially when you know that the enemy is powerful, when you have yourself seen it in the battlefield!’ All Ravana wanted was this kind of emotional agitation! When the mind is obstinately set in an aimless pursuit, and eyes are bloodshot with rage and the personality is submerged by vanity and ego, wisdom takes a back seat. Ravana is an example.

= First war with Indrajit =
<blockquote>The anger of Indrajit shot up multi-fold on seeing Hanuman. Here was the person who was responsible for turning Lanka into shambles… </blockquote>
‘How at all I can remain here!’ hissed Indrajit. ‘When my brother has been killed in the battlefield, how can I rest here without making that Lakshmana, a delectable feast to Yama? ‘irundhEn enin naan av iraavaNi allan.’ If I stay here, I am not the son of Ravana.

Ravana, as if he was waiting for this moment, seized it. After his defeat on the first day, we see him avoiding the field until the very last of his forces is wasted, remaining in the background, chuckling and challenging, whipping up passions and emotions in his favour, in the fond hope of waxing that victory that eluded him. ‘Ega idhu seydhu en innalai nIkkidu.’ Go now and (do what you vowed now) and bring an end to my sufferings. ‘endhaikku aagadhanvum uLavO?’ Is there anything that is impossible for my sire! ‘enarkku aatralaar mEl maa kaal vari vem silayOyai madhiththa pOdhE sEgu aagum endru eNNi,’ It was you of the banded bow that I thought of as the source of my strength against my enemies ‘iv innalil sindhai seydhEn,’ and decided to send you against them to take me out of the deep sorrow in which I am submerged.

Though on the one hand Ravana appears to be rather unthinking in sending his eldest son to take revenge on the one who killed his other son, on the other hand, he had reason to believe in the dexterity and prowess of Indrajit. Indrajit marched on the enemy with an army of forty vahini strong on Lakshmana.

On the other side, Lakshmana did not leave the field. He had calculated that having heard the death of Atikaya, either Ravana or Indrajit would come to the war front immediately. For him it was another opportunity to prove his mettle. ‘It is Indrajit who is coming here now,’ warned Vibishana. ‘It is not advisable to fight against him without being guarded on all sides. ‘maaruthi, sambavan, vanarEndhiran, thaarai sEi, neelan endru inaya thanmayaar vandhu udan ura,’ With Hanuman, Jambavan, Sugriva, Angada and Neela surrounding you on all sides, ‘nee nedum pOr seyath thagudhiyaal’ venture into this long, long battle with him.

Even as the rakshasa army was marching on into the field, Hanuman who had earlier moved away from the presence of Atikaya to the western gate, saw Indrajit coming to the field. Having seen his might earlier when he was bound by the divine weapon of Brahma, Hanuman rushed quickly to the spot where Lakshmana was preparing himself to meet the foe.

The sea of the Vanara host that stood guard before Lakshmana was soon churned by Indrajit and his forces, making the lower rungs of the Vanara army flee from the spot, leaving only the commanders to stand their ground. Sugriva rooted out a tree and attacked Indrajit but lo! It was turned to pieces by the quick arrows that showered on from the bow of Indrajit.

The anger of Indrajit shot up multi-fold on seeing Hanuman. Here was the person who was responsible for turning Lanka into shambles. Here was the person who put Aksha to a gruesome death. Hanuman engaged Indrajit in a tough combat. But even the rocks and hillocks that Hanuman hurled at him were pulverised by the force of his arrows. Without exception, all the valiant soldiers of the Vanara army fought with Indrajit and could not stand the ground against him for long. Seeing the destruction that Indrajit was causing, Lakshmana moved in.

= There finally is a match =
<blockquote>For the first time in his entire life, Indrajit saw a person who was a match for him in all respects. He was soon overtaken by awe and respect… </blockquote>
Many of the top ranking Vanara leaders who appeared before Indrajit, including Hanuman, in order to weaken his force, if not contain him, could not virtually last long. The first rock that he threw at Indrajit was pulverised by his arrows. Hanuman hurled a hillock at his chest and it hit him, leaving him unharmed and falling to the ground, powdered by the strong torso of Indrajit. Hanuman was bleeding profusely by the virulence and swiftness of the arrows that showered on and on from the bow of Indrajit. He could not be weakened either by Nila or by Angada, who rushed in to support Hanuman.

Lakshmana saw the destruction from a distance and quickly moved in. The Rakshasa leaders who were furious against him for having killed Atikaya launched a concerted attack on him. Lakshmana, who had just waged a long and tough battled against Atikaya just hours ago, was just unstoppable and he moved like forest fire, devouring the legions of the enemy and reducing its numbers to a very great extent in a very short time. This time, Hanuman being available close at hand and his services not needed by Rama, (to recollect, Rama is not in the scene at all and is not at all aware of what is happening here) Lakshmana seated himself on the shoulders of Hanuman, at the latter’s request.

Another reminder. What we are now looking at is the version of Kamban, which is so totally different from what Valmiki has presented. In a parallel scene in Valmiki Ramayana, we see Rama is also present in the field. We have discussed the dramatic elements and effects of this difference to some extent when we were discussing the role of Vibishana in this very same scene.

Seated on the shoulders of Hanuman, Lakshmana faced the brute in a fierce encounter. The details and techniques adopted run to several hundred verses. The Rakshasa army was reduced to nothing, leaving Indrajit alone in the field. Sri VVS Aiyar so very beautifully puts it, taking the idea from the Poet himself, thus. The Rakshasa flood abated completely, but Indrajit stood his ground unabated like a rock rising sheer from the bosom of a dried-up sea.” The sea of Rakshasa army having been dried up, Indrajit was the sole rock that was left and he stood his ground most valiantly.

For the first time in his entire life, Indrajit saw a person who was a match for him in all respects. He was soon overtaken by awe and respect for this person whom he used to call ‘a puny creature’ before the war started and had begun to respect them with the series of victories that Lakshmana was establishing in his very own presence. ‘an naran allan aagin nAraNan,’ he mutters to himself. The person who fights now with me is sure a man. If he is not a man, he could be none other than Narayana. ‘anayan andrEl pin aran, biraman endru pEsuga.’ If he is not Narayana either, then he could only be compared with Brahma and with Lord Shiva. ‘mannar nam padhiyin vandhu,’ For what king has come to our city hitherto, ‘varisilai pidithha kalvi’ and (has exhibited his) training in archery to this extent?

This fellow has come to our den. He is in our land and is fighting with me in my country. He has destroyed the thousand lions that were drawing my chariot. He has killed my charioteer. My chariot has been broken. I have never been subjected to such an insult even at the hands of the celestials. If this man does such a thing to me, Indrajit, then there must be something wrong. He may probably be not a man. He most likely is Narayana himself, or one of the Trinity.

Not a single Rakshasa warrior worth the name, is not left with surprise, shock and awe with the skills of Lakshmana.

= Error of judgement I =
<blockquote>Lakshmana immediately destroyed the chariot of Indrajit for one more time. His idea was to kill Indrajit after destroying the chariot. But he erred. </blockquote>
Lakshmana with his swiftness and mastery in the art of archery was soon turning the situation to his advantage. Indrajit, had come to the field so fresh, at the end of a day that found Lakshmana and others a little worn out comparatively, having had to wage a long war against Atikaya and continuing to face Indrajit. Indrajit had struck terror all around initially but it was now his turn to be at the receiving end.

‘nUru vem kaNai maarbin nuzhaidhalin’ Because a hundred arrows sunk in his chest, deep, ‘Uru sOriyodu uLLamum sOr thara,’ his physical strength was wearing out with blood flowing out heavily together with his will power ‘thEral aam thuNayum silai UndriyE aaru nindranan’ he pressed his (lower end of the) bow into the earth and leaned over it spent and tired, resting on the bow for a while.

It was on a chariot that was drawn by a thousand lions that Indrajit entered the field. It was destroyed and he had changed over to a thousand-horse drawn chariot. Hanuman jumped over the chariot even as Indrajit was resting on his bow and with a kick of his strong foot, he broke the chariot to pieces, killing all the horses and the charioteer as well. Indrajit immediately switched over to another chariot drawn by a thousand ghosts. He did nothing that day, Kamban jokes. ‘Eri Eri izhindhadhu allaal igal vEru seydhilan veyyavan.’ The only thing Indrajit was doing that day was to descend from a broken chariot and climb into a fresh chariot. He was busy with switching chariots and had no time left for fighting with Lakshmana!

Hanuman, who was carrying Lakshmana on his shoulders, did not simply stop with playing that role alone. He assumed his massive form and trampled countless rakshasas under his feet, jumping over them, while at the same time enabling Lakshmana to continue his war with Indrajit.

This situation was quite new for Indrajit. He had never encountered such an enemy. He was used to seeing the backs of his enemies in a short time. He expressed his shock and amazement to Mahaparsvan, who was standing by his side ‘oru vilaan nandru nam padai naarpadhu veLLamum kondru nindrapadi!’ I am shocked to see that a single archer has obliterated forty vahinis of our army! The answer of Mahaparsvan shows the state of mind in which the rakshasa forces were, that day. ‘neeyum naarpadhu veLLa nedum padai maya vem kaNai vazhanginai’ You destroyed a forty vahini of the Vanara army as well. ‘Oiyvu il vem samam okkum.’ Your skills doubtless match that of Lakshmana! Without realising it, the rakshasa warrior had put Lakshmana a mark above Indrajit and was comparing the latter against Lakshmana!

The evening was coming to an end and sunset was nearing. ‘You do not have much time left,’ Vibishana told Lakshmana. ‘naagame anaya namba!’ My Lord who resembles the (angered) cobra! ‘naazhigai ondru naangu baagame kaalm aagap paduththiyEl pattan.’ Only one fourth of a nazhigai – six minutes – is all that you have to kill him. He can be overpowered only if you act very quickly. ‘vega vaaL arakkar kaalam viLaindhadhu.’ The rakshasas become more powerful with sunset. The night is the time for demons. ‘visumbin EgumEl velvan.’ If Indrajit, with nightfall, reaches the sky, he would be invincible and would win for certain.

Lakshmana immediately destroyed the chariot of Indrajit for one more time. His idea was to kill Indrajit after destroying the chariot. But he erred. He did not anticipate that Indrajit would not hesitate to adopt his illusory warfare.

= Error of judgement II =

All Lakshmana knew was a straight face-to-face battle. As far as he was concerned, the battle was over once the enemy leaves the battlefield.

As soon as the chariot was destroyed, Indrajit vanished into the clouds. He needed time to perform the rites that were associated with the loosing of the serpent noose – naaga paasa – and therefore hid himself in the skies behind the clouds. He became invisible too, shrinking his frame the size of an atom.

‘thaNivu aRap paNdu sey thavaththinum’ because of the strength of the penances that he had performed in the past many years, ‘dharumaththaanum,’ and because of his adherence to the principles of righteousness, ‘piNi aRuppavanil petra varaththinum,’ and because of the boons that he had received from Brahma, ‘pirappinaanum,’ and because of the nature of his rakshasa birth, ‘maNi niraththu arakkan seydha maaya mandhiraththinaanum,’ and because of the power of sorcery he had, ‘aNu enach chiriyadhu aangu Or aakkayum udayan aanaan,’ he shrank his body to the size of an atom.

Notice the words of the Poet. ‘Because of his penance and because of his past adherence to the principles of Dharma,’ he says. He makes no attempt to hide the fact that all the Rakshasa forces were good souls at least at one point of time and gained their power only because of it. And at the same time, we learn a lesson that even such person can go awry and therefore one has to be ever wakeful and ever watchful over one’s qualities.

And now, Lakshmana, poor thing, he had no idea about unfair tactics. All he knew was a straight face-to-face battle. As far as he was concerned, the battle was over once the enemy leaves the battlefield. He was not used to the methods of withdrawing and then attacking from hiding. This is where the warfare in Ramayana differs from that of Mahabaratha. The world had moved a long, long way, far, far away from what it had held high even between the period of Ramayana and Mahabaratha!

The monkey hordes shouted with joy with the impression that Indrajit had beaten a retreat. ‘naayagarkku iLaya kOvum annadhE ninaindhu nakkaan.’ Lakshmana also thought in similar lines and smiled. He jumped down from the shoulders of Hanuman, handed his bow to Angada, and started plucking all the arrows that his chest was buried with. It was an announcement of a temporary cease-fire. Lakshmana was gathering his tools to walk home back and was preparing for a rest.

‘vittanan arakkan veyya padayinai.’ It was precisely at that moment Indrajit let loose the naaga paasa. Valmiki shows both the brothers bounded by the noose. Kamban differs in that he shows Lakshmana alone being bound by the paasa. “Both the aforesaid gallant princes, Sri Rama and Lakshmana, were for their part pierced with serpents used as arrows in such a way that no part of their bodies remained unpierced. Blood flowed profusely from the passage of their wounds and they both appeared like two Kimsuka trees in flower. Thereupon Indrajit (son of Ravana) the outer corners of whose eyes had turned red (through rage) and who looked like a mass of collyrium, spoke as follows to the two brothers, while remaining still invisible: “Even Indra, the ruler of gods, will not be able even to discern me much less approach me, while I am fighting imperceptibly, how much less you two!” (Valmiki Ramayana, Yuddha Kanda, Canto XLV, Sloka 8-11)

The entire Vanara army and Lakshmana were on the ground in no time, bound by innumerable serpents that surrounded them held them hard. Just one person was found standing there. Vibishana. Indrajit had already left for his palace, having surveyed the result of what he did from the skies, victorious.

= The divine will =
<blockquote>It was due to divine Will that Lakshmana woke up from the numberless serpents that held him down in their powerful hold… </blockquote>
It was a very delicate situation for Vibishana, the sole survivor of the serpent noose attack. It was he who pushed Lakshmana into action against Indrajit and now there is nobody standing on the ground, excepting this poor soul. He was afraid of facing Rama. Guilt feelings overwhelmed him. We have discussed this earlier when we studied Vibishana. (See: A faggot burning on both sides)

In the following scenes, we witness Rama’s anguish and the harsh and unkind words in which he censures Vibishana. ‘You should have summoned me immediately when Indrajit came to the war front! You kept quiet and it has resulted in such a great loss! I have lost my brother now!’

The unfolding of events on that day were such that Rama did not come to know of the arrival of Indrajit at all. Let’s see the observation of Sri VVS Aiyar here. “Rama had not come to the field this day, as he had the fullest confidence in Lakshmana’s strength and valour and as he desired to give him all the honours of the day.” And if we take a closer look at the epic, we will find that Lakshmana had the sanction of Rama only to fight against Atikaya and it was by force of circumstances that Lakshmana continued his battle with Indrajit, without the sanction of Rama.

The position of Vibishana becomes highly precarious in view of this fact. Naturally, suspicions of misleading Lakshmana into a war with Indrajit would lurk anyone’s mind and Rama’s allegations border on that when he says ‘ennaik keduththanai vIdaNaa nI’. You have ruined me Vibishana. But the narration of events by Vibishana pacifies Rama and when he seeks information on the nature of the noose that is binding Lakshmana and the Vanara host and the remedy for it, he learns:

‘thaan vidil viduvadhu allaal,’ If at all it loosens its grip, it has to be of its own ‘chadhu muguan mudhalvar aaya vaan vidil vidaadhu.’ It can’t be made to uncoil its hold even by Brahma and others of his kind. ‘Un vida uyir pOi nIngum vEru uydhi illai.’ This is a no go situation. It will uncoil only after the victim dies. (That is to say, the victim is still alive now; only he is not conscious.)

Rama rises up in anger to destroy all universe but the very next moment, he is overwhelmed by mercy, logic and reason. He finds no reason why the worlds should be destroyed for his personal loss. When the situation gets tense extremely, the divine vehicle of Vishnu, Garuda, whose very sight is a terror to all serpents, arrives on the scene.

“In the meantime there arose a wind – as well as clouds accompanied by flashes of lightning – which, having whipped up the sea-water, began to shake the mountains as it were. Their boughs broken by that mighty wind caused by the flutter of wings, large trees of the entire island (of Lanka) fell headlong into the water of the salt sea. The huge serpents inhabiting that island got alarmed, nay, all the sea-monsters (which had crawled to the shore quickly (re-)entered the salt sea. In an instant, all the monkeys saw Garuda (the king of birds and a carrier of lord Vishnu) son of Vinata, who is endowed with extraordinary might, and resembled a blazing fire (in brilliance). Perceiving him arrived (on the scene), those serpents for their part by which, serving as arrows ………fled away for good.” (Valmiki Ramayana, Yuddha Kanda, Canto L, Sloka 33-37)

The verses describing the arrival of Garuda in Kamban are par excellence. Not without reason the unsparing critic, Sri VVS Aiyar observes, “The magnificent stanzas in which Kamban describes the majestic flight and appearance of Garuda have scarcely a parallel in literature for the roll of their rhythm and the grandeur of the image that they present to the eye of imagination.” Aiyar planned to translate these stanzas into English. “Though conscious of the impossibility of giving an adequate translation of them, we feel bound to attempt a translation and give some idea to the reader of their grand swing.” But it is unfortunate indeed that he died in an accident before he could do so.

Now let us return to Lakshmana.

= A compliment from the enemy ranks =
<blockquote>The words of Mali clearly establish the name that Lakshmana had earned among the ranks and files of the Lanka army. ‘Why should these poor things be punished? Who is not afraid of them today?’ </blockquote>
The Vanara host having been unbound of the naaga paasa roared in glee that shook Lanka to its very centre. The tumultuous uproar was heard by Indrajit, who was apprising Ravana of his glorious victory in binding Lakshmana with the cobra noose and he was taken aback. Soon messengers brought the news of what had happened in the warfront. Ravana laughed, recalling his past victories over the Gods, when Garuda had to fly away with his arrows stuck in his wings.

‘INdu adhu kidakka.’ Let it be on one side. ‘mEnmEl iyaindhavaaru iyaiga.’ And let it happen as it had happened in the past. ‘enji mINdavar thammaik kollum vEtkayE vEtkkum andrE.’ You would now be full of the desire to return and kill those who have come back to life. ‘aaNthagai nIyE innum aatrudhi arumaip pOrgaL.’ Go back and resume the war. Kill those creatures and let Garuda who brought them to life be ashamed of his effort going waste.

But to the surprise – rather shock – of Ravana, Indrajit was in no mood to return that day. The victory he had established only hours back is running down from his fingers. He has a responsibility now to save his city, especially when his father desires him to do so. Earlier, when he started for the war on that day, he needed no goading. He seized the opportunity. He chided his father for having sent his younger and other lesser warriors, when he was there. Now he shows a reluctance, which he had not shown at all in his entire life.

‘indru oru pozhdhu thaazhththu,’ he says. Postpone it for one day. I am very tired. I need rest. ‘en igal perum siramam nIkki,’ let me rest and be rejuvenated in the morn. I will go to the battlefield tomorrow and with the Brahmastra, I would root out the cause of all anxiety in your heart. So saying Indrajit retired to his bedchamber.

Ravana is now left with no option but to summon his other trusted deputies. It may be observed that even at this juncture he does not think of undertaking the venture himself once again. He tries to avoid facing the warriors again. And when Mahaparsva and Dhumraksha, two of his five commanders offered to go themselves. Ravana had no alternative. These two were the guards of the chariot of Indrajit and had fled from the field, unable to stand the attack on them by Hanuman with the mace were censured by Ravana severely who ordered for the cutting of their noses and be paraded in the streets of Lanka, for their cowardice. But it was Mali – another warrior of Ravana – who saved the situation and changed his mind.

The words of Mali clearly establish the name that Lakshmana had earned among the ranks and files of the Lanka army. ‘Why should these poor things be punished? Who is not afraid of them today? ‘paasamum itradhu.’ The serpent noose did not hold. ‘padhiyin mElum naasamum utradhu.’ Our army has been reduced to a mere half of what it was. ‘nambi nadandhai.’ And my Lord! You walked back. (A couched hit on Ravana. The question that remains unasked here is, ‘If you propose to punish these two, tell me who will be left with a nose in Lanka? Would you not be one among them?’)

He says further. ‘In Lanka’s streets, let Lakshmana’s name be called aloud but once; alas! A panic wild at once does seize our people and they’d hear no more but shut their doors amain! Such terror inspires that dreaded name!’ (Translated by

Sri V V S Aiyar)

Though overpowered by scheming, Lakshmana had not lost his name even among the enemy ranks.

= To use or not to use =
<blockquote>The refusal of Indrajit that day to resume the war left Ravana with no other alternative but to send his commanders-in-chief and on their death, he sent Maharaksha – Maharak kannan, as Kamban would call him. Maharaksha was the son of Kara, who wanted to avenge for the death of his father in Janasthana at the hands of Rama. These battles did not last long and were fought by both the brothers and came to an end very soon. </blockquote>
Now Ravana was left with only one option, that of summoning Indrajit who was resting all the while. Indrajit had already promised that he would destroy the enemies by the use of Brahmastra. The second battle was in fact still more furious than the first one and initially Rama also was in the action front for a few hours. Lakshmana was fuming and was looking for the next opportunity to fight with Indrajit. With the kind of archery displayed by the brothers that day, the vast rakshasa army was turned to dust, leaving Indrajit alone.

Not beating a retreat, Indrajit advanced on his chariot towards Rama and Lakshmana. ‘iruvir ennodu porudhirO?’ he asked. Would both of you fight with me at the same time? ‘andru enin Etra oruvir vandhu uyir tharudhirO?’ Or would you come one by one and die at my hands? ‘um padayodum porudhu pondrudhal puridhirO?’ Or would you prefer to fight with me with all your army and die? ‘uruvadhu pugalum.’ Tell me what you desire to do. ‘tharuven indru umakku EtruLadhu yaan.’ I will give you whatever you want.

‘kumbakannan endru nIr ambidak kuraiththa thambi allan naan.’ I am not the brother of my father whom you killed with your arrows. ‘iRavaNan magan.’ I am the (proud) son of Ravana. ‘embimaarukkum en siru thaadhaikkum iruvir sem puN nIr kodu kadan kazhippen.’ Tell me soon, for I am desirous of performing the last rites to my uncle and my brothers who lost their lives at your hands, not with water but with your blood.

‘Allow me to fight the brute,’ Lakshmana requested Rama at that time.
<blockquote>“The serpent noose, my brother, that helpless bound My limbs, has cast a slur upon my name And men will point at me and say, ‘his friends He could not save from worse than death; nor could He stand against a valiant foe; and yet He lives! If Indrajitta’s head, my darts Do not remove, the lustre of my name Is gone forever….” </blockquote> <blockquote>(Kamban’s verses translated by Sri V V S Aiyar) </blockquote>
Rama therefore stepped back, allowing Lakshmana to take the field all by himself. The part played by Rama on that day in the warfront lasted only for the first few hours. Lakshmana fought with all his force and might and filled the field with severed limbs, blood and broken chariots, once again leaving Indrajit alone, standing by himself.

Indrajit, once again vanished into the skies, behind the clouds and from there reached his palace, this time to prepare for the firing of Brahmastra. It was Rama this time who thought that Indrajit had beaten a retreat and called the day off. ‘I perceive that he has not left as yet, my brother,’ Lakshmana told. ‘I deduce that he has gone for making preparations for shooting Brahmastra and for performing the rites that are associated prior to its use. I do not think he has run away from the field. He has bigger designs.’

And now we see Lakshmana playing his intuitive and insightful role once again.

= He is at it again… =
<blockquote>Indrajit was watching everything from yonder skies. He was waiting for the opportune moment. He did not stir. However, he started his preparations… </blockquote>
We will, for the sake of continuity, have a quick look at the events that took place on the second battle with Indrajit. We have seen a few portions of this day earlier, in our study of Vibishana. (See: A friend indeed and A friend in deed is a friend indeed)

‘kaN imaimppadhn munbu pOi visumbidaik karandhaan.’ Indrajit vanished behind the clouds in a trice. ‘aNNal matru avan aakkai kaNdilan aagi,’ Lakshmana could not see his physical presence anywhere. ‘paNNavarkku,’ turning to Rama (he said) ‘ivan pizhaikkumEl padukkum nam padayai.’ If this fellow escapes, he would destroy all our army. ‘eNNam matru illai.’ I have set my mind firmly on it and I don’t have a second thought. ‘ayan padai thoduppen.’ I will use Brahmastra against him.

‘No. You are not going to do it,’ said Rama firmly. ‘It is the most powerful weapon of all.* If you use it against Indrajit, it won’t stop with killing him. It is not possible to contain its destructive energy. Do not resort to its use.’ (* The Mahabaratha refers to another weapon, Brahma Siras, which is more potent than the Brahmastra.) There is no greater Veda for Lakshmana, other than the words of Rama. He accepted his words and changed his mind.

The use and directing of the Brahmastra was the job of a master. Not all could handle it. We see Aswathama using the Brahma Siras after the conclusion of the Mahabaratha war and Arjuna preparing to stop it with a similar weapon. While Arjuna could recall his weapon just moments before it was shot, Aswathama could not do so for he lacked the training to do so. Vyasa turned wild at this and Aswathama had to lose his Siromani for his misdeed. Nonetheless, the weapon that he used was directed on the foetus in the womb of Uttara, but the almost burnt foetus was saved and grew up to be King Pareekshith, son of Abhimanyu.

Rama must have had a similar thought. The weapon should not be used for the sake of killing one person, when it needs to be directed properly. ‘oruvanaal aagadhu,’ he says. It is not possible for anyone to stop its destructive force. That decision proved to be fatal, though it was made in mercy, considering the welfare of the worlds, even at a most critical time. Lakshmana, no doubt, had mastered this art of directing the divine weapon, which he proves in a later instance in the war. But for the present, Rama was hesitant about it. It was his nature. In fact, he had himself, for a long time, observed restraint in using the weapon against Ravana and only after a prolonged persuasion by Matali, the charioteer of Indra he put it to use.

Indrajit was watching everything from yonder skies. He was waiting for the opportune moment. He did not stir. However, he started his preparations, without the knowledge of Rama and Lakshmana. Both the brothers happily called it a day. The food supplies were unusually delayed and Rama sent Vibishana to supervise the preparations. It was sunset and it was time for Rama to offer puja to his weapons. He moved aside, asking Lakshmana to guard the army. ‘ayya naan avai aatrinen varuvadhu Or aLavum,’ my Sir, until I come back from performing the rites, ‘kai kOL sEnayaik kaa’ you take charge of the army and protect it, he told Lakshmana.

But Indrajit needed some more time. He asked his father to send another detachment. A battalion headed by Mahodara engaged Lakshmana and his army for a long time, as it darkened all around. It was nightfall. Mahodara, who could not stand the fiery arrows of Lakshmana, had run away from the field, returned in the guise of Indra and his army masqueraded itself as celestials and sages.

= Killing from hiding =
<blockquote>Indrajit did not have the compunction that Rama and Lakshmana had in the use of Brahmastra. We do not question that. But Indrajit did not have the temerity… </blockquote>
Lakshmana was perplexed. He could find no reason why the celestials, headed by Indra should come in war with them. He turned to Hanuman. ‘anuman vaaL mugam nOkkinan, aazhiyai agatrith thanu valam koNda thaamaraik kaNNan thambi.’ Lakshmana, the younger brother of the One who left the Ocean of Milk and walked the earth with bow in hand, turned to Hanuman. ‘munivar vaanavar munindhu vandhu eydha yaam muyandra thuni idhu en kolO?’ What could be the harm that we had done to the sages and celestials that they have come to fight with us? ‘solludhi viraindhu.’ (I am not able to understand.) Do tell me quickly.

Even as he was speaking these words to Hanuman, Indrajit, finding the opportune moment when Lakshmana’s attention was totally diverted, fired the Brahmastra from behind the clouds. Like the bombs of the present days that are impregnated with thousands of splinters that are thrown out when the bomb explodes, innumerable arrows burst forth from the Brahmastra. ‘kOdi kOdi nUraayiram vem kaNaik kuzhaangaL mUdi mEniyai mutrurach chutrina,’ says the Poet. Arrows several hundred thousand crores in number burst forth and enveloped one and all, with Lakshmana at the centre. Lakshmana lost his consciousness and fell down on the ground.

Hanuman, who was listening to Lakshmana moments ago roared forth, shouting, ‘Why would Indra do this?’ and the very next moment he was overpowered by the enormous destructive energy that Brahmastra dispelled all around.

A question may arise - “Why is that when Indrajit strikes Lakshmana from above in the clouds it is seen as a bad thing, while Rama did the same thing in his battle with Vali?”

The reasons for killing Vali from behind the tree have been discussed very elaborately and they need no reiteration here and it won’t serve any purpose to go over the arguments once again, when they are readily available. In the first place, in the Vali incident, it was not a battle between Vali and Sri Rama. In the second place, these two incidents cannot be compared because, Rama did not vanish from the sight of his opponent in the course of the battle, giving the appearance of a retreat and then resorting to an attack when the enemy is totally unprepared. Indrajit did precisely this.

Indrajit did not have the compunction that Rama and Lakshmana had in the use of Brahmastra. We do not question that. But Indrajit did not have the temerity to resort to the use of the divine weapon, right in the presence of his enemy. He tricked Lakshmana into believing that he had retreated and then when the attention of Lakshmana was diverted, he employed the divine weapon. This is where the chivalry of Indrajit sinks low by any standards.

We are going to see in our later instalments how Lakshmana faced the use of the same divine weapon, Brahmastra, when Indrajit used it against him once again. Indrajit was not man enough to fight Lakshmana face-to-face even when resorting to the use of divine missiles. And when he did so, Indrajit became so totally a different personality. He went to the extent of pleading with his father to send Sita back. Kindly bear with me till we study those scenes.

= Is Vibishana right, after all? =
<blockquote>What Vibishana told is true, really. Rama is none other than Narayana. I have understood this fact (today) without an iota of doubt,’ said Indrajit… </blockquote>
On his return with food to the field, Vibishana was shocked to see the land literally littered with the bodies of all Vanara warriors. Rama too returns and finds his friends and most of all, his loving brother, is alter ego, Lakshmana lying on the ground. Lamenting for the state in which Lakshmana was lying, Rama wept bitterly, fell by his side and overcome by grief, he swooned.

When this news reached Ravana, he saw the wonderful opportunity he had to impress Sita. He ordered her to be taken in the Pushpaka Vimana to the warfront and be shown of the devastation in the midst of which both Rama and Lakshmana were lying, resembling the dead. He calculated that if Sita is made to believe that both the brothers have died, he might perhaps be accepted by her. In order therefore to impress her more properly, he ordered for the mortal remains of all rakshasas to be thrown into the sea, leaving only the bodies of Vanara army there.

Sita was taken on the Pushpaka Vimana and was shown an aerial view of the condition in which the brothers were lying. She is seeing them for the first time after several months. But she is in no condition to feel happy about this. Trijata, the daughter of Vibishana, however, very logically and lovingly showed the truth behind all this to Sita.

In the meantime, Hanuman, who was the first to wake up from the effects of Brahmastra, guided by Jambavan, brought the mountain of herbs bringing everyone on the field back to life, with their wounds healed and their original health restored. Unfortunately, Ravana had arranged for throwing of all the bodies of rakshasas into the sea and therefore that ensured that no demon is re-enlivened! We have already seen these scenes in our study of Hanuman. (See: Ravana’s game plan, The Divine Design I, The Divine Design II and Humility, the other name for Maruti)

The fact that Lakshmana and his army were restored back to life shocked Indrajit. When he was asked to go back to war on the failure of Naaga paasa to hold Lakshmana and others in stupor until their death, he merely postponed it. But now, on hearing their restoration to life, and on listening to Ravana who still sticks to his empty arguments about his prowess and his determination to retain Sita, we see for the first time Indrajit’s mind wavering. ‘uladhu naan uNarththaR paaladhu, uNarndhanai kOdal uNdEl.’ ‘I have to tell you something so that you understand things in their right perspective – if at all you want to listen and if at all you are willing to understand,’ Indrajit said, turning to Ravana.

‘thaLmalark kizhavan thandha padaik kalam thazhalin saarthi, aLavu iladhu amaya vittadhu,’ I fired the divine weapon – Brahmastra – given by the Lord who resides in the Lotus, utilising its full potential to kill, ‘iraamanai nIkki andraal,’ and it was not to the exclusion of Rama. I did include him in its spell. ‘viLaivu iladhu.’ It did not have any effect on him. ‘mEni thINdila.’ It did not even touch his body. ‘mINdadhu amma.’ What a wonder! It returned without harming him.

‘maanidan allan,’ He is not a (mere) human being. ‘thollai vaanavan allan.’ Nor is he one of the celestials. ‘mEl nimir munivan allan.’ Nor does he belong to the ranks of sages. ‘vIdaNan meyyin sonna,’ (now I realise) what Vibishana told is true, really. ‘yaan enadhu eNNal thIrndhaar eNNurum oruvan endrE.’ He is the one on whom people who have stopped thinking in the lines of ‘I and mine’ are setting their minds on. ‘sEgu arath theLindhadhu andrE.’ I have understood this fact (today) without an iota of doubt.

Indrajit is somewhere close to the realisation of the fact. But his warrior blood does not allow him to stop his fight against the ‘humans’. He felt the need to complete the half-finished Nikumbhila sacrifice. But he needed time to complete it. More time than is available to him. He had to play another illusory technique to gain the time that he needed.

= Towards fulfilment =
<blockquote>Brahma had granted Indrajit a boon that at the conclusion of the Nikumbhila Yaga, he would receive a chariot from Agni, drawn by horses that course anywhere… </blockquote>
‘I have a feeling that they are no humans and they must be the very Narayana in human form,’ Indrajit told Ravana. ‘But that doesn’t matter now. They may be or they may not be. ‘anayadhu vEru nirkka.’ Let that be on one side. ‘annadhu pagardhal,’ To call them as the reincarnations of the Supreme (and looking for an opportunity to stop the war now) ‘aaNmai vinayana andru’ does not befit manliness. ‘nindru vIzhndhadhu vIzhga.’ Let all those who have died (for our sake) be lost to us for ever. There is only one thing left for me to do now. ‘mUNdu yaan pOi nikumbalai viraivin eydhi,’ I have to reach Nikumbhila now quickly. ‘thuni aRu vELvi valli iyatrinaal mudiyum thunbam.’ ‘And if I continue the half-completed sacrifice and complete the Yaga, we will be ridden of all problems.’

As we have seen earlier, Indrajit had performed six yagjnas, and was performing his seventh – Nikumbhila – when Ravana entered the hall and stopped it, halfway through. Brahma had granted him a boon that at the conclusion of the Nikumbhila Yaga, he would receive a chariot from Agni, drawn by horses that course anywhere and everywhere that Indrajit desires, at his will. Apart from this, he would also receive the ultimate of all weapons, Brahmasiras, and by the strength of that missile, he would remain deathless until he fires the first arrow.

This is what Vibishana informs Rama in a later canto before Lakshmana sets out for his third and final war with Indrajit. “A (mystic) missile known by the name of Brahmasira (so called because it is presided over by Brahma) as well as horses coursing at his will has been well-nigh secured by that hero by virtue of a boon granted by Brahma (the self-born creator) pleased with his asceticism.” (Valmiki Ramayana, Yuddha Kanda, Canto LXXXV, Sloka 12)

‘But there is a problem. There are certain essential prerequisites that the Nikumbhila Yaga demands. When Indrajit sits for the Yaga, he should not get up until it is finished. If he completes the Yaga without being interrupted in any manner, he would become invincible. “If he gets up after concluding the ritual undertaken (by him) know us all as killed,” says Vibishana. (Ibid 13) But if there is an enemy of Indrajit who marches on him, before he (Indrajit) is able to reach the foot of the banyan tree (Nikumbhila, in other words) or before Indrajit is able to propitiate the fire – complete the Yaga with havis – that enemy of Indrajit would be the cause of the death of Indrajit.

That is, Indrajit should be able to complete the Nikumbhila Yaga without any external disturbance. In case there is such a disturbance in any form by – obviously – one of his enemies, before the commencement of the Yaga, or even if it is halfway through, then Indrajit had no chance of winning that enemy over. That enemy then becomes the superpower, to obliterate him.

Therefore, if Indrajit starts his Yaga now, it is very highly necessary that Rama and Lakshmana should not come to know of it. They should be rendered mentally unfit – rendering them physically unfit was impossible – so that they lose interest in everything. More than that, they should become panicky about the safety of their kith and kin and rush back to their own place. If that happens, then Indrajit would have purchased adequate time to complete the work in hand and that would be end of all the woes of rakshasas. ‘And then I have to do something in that direction to divert their attention and seed panic in their minds,’ thought Indrajit.

= Clever ploy indeed =

‘I will reach the battlefield today with an illusory Sita – maya Sita – then I will kill her in the presence of Hanuman,’ said Indrajit. ‘saanaki uruvamaakach chamaithu’ making the illusory form in the likeness of Sita, ‘avaL thanmai kaNda vaan uyar anuman munne vaaLinaal kondru maatri,’ and I will slay her in the presence of Hanuman who (is the only person who has seen her) ‘yaan nedum sEnaiyOdum ayOdhdhi mEl ezhundhEn ennap pOna pin,’ I will then tell him (Hanuman) that I am going over to Ayodhya with a large army ‘purivadhu ondrum illaar,’ they will be rendered inactive ‘avar thuyaram pUNbaar’ because they will be overcome by grief.

A clever plan indeed. Anybody else would have killed the maya Sita in the presence either of Rama or Lakshmana. But Indrajit chooses to do so before Hanuman. Rama or Lakshmana have seen Sita for years together and they would be able to see the utter falsehood that is happening before their eyes. But Hanuman has seen her only once and he would not be in a position to recognise that he is standing before an illusory form, as Indrajit would be taking this falsehood in an aerial car when Hanuman would be standing on the ground. The sheer distance would be sufficient to push him into the belief that what he is seeing is true. And when fear of her being killed envelopes the mind of Hanuman, even he, the very embodiment of wisdom would be dulled of his thinking, analysing and judging faculties.

That was what happened, precisely. Hanuman could not maintain his equanimity on seeing the maya Sita in the hands of Indrajit who slayed her, leaving Hanuman lamenting over his fate of witnessing this gruesome scene. 'I was the one who brought some solace to Rama. 'vanjiyai engum kaaNaadhu uyirinai marandhaan enna perum silai uravOn thEdith thirigindraan uLLam thEra,' As to embalm the heart of the great warrior of the massive bow, who had almost lost his life, 'am solaaL irundhaaL kaNdEn endra yaan,' I who told him that Sita is safe and has been seen by me, 'thunjinaaL endrum sollath thOndrinEn' has been fated to take him the news that she has been killed now!

Indrajit gave him another shock. 'I am going to Ayodhya now to kill Bharata, Satrughna and their mothers too, besides razing the city down. Do whatever you can. Protect them if you want.' So saying, he turned the Vimana in the direction of Ayodhya and vanished. The news reached Rama. Had he seen or had Lakshmana seen the gruesome act, they would have read through the ploy. But the situation is totally different now. They are listening to it through their trusted bank of wisdom, who believes in what he has seen. The whole purpose of the campaign stands defeated now. There is no purpose in continuing the war efforts. Added to it, Indrajit has gone to Ayodhya with a threat to destroy the whole land with their kith and kin. Though they had complete trust in the ability of Bharata to handle the situation, they were not able to remain a moment more in Lanka. Should they fly back on Hanuman to Ayodhya? Or should they remain there, sending Hanuman alone? Difficult decisions had to be made. And Indrajit had moved to Nikumbhila in the meantime.

 

Hari Krishnan

 

[[Category:Lakshmanan:Indrajit]][[Category:Lakshmanan]]

Lakshmana Vs Indrajit - Part 1

2010-02-26T03:41:18Z

#வழிமாற்று [[Lakshmana - Part 8]]

Lakshmana - Part 10

2010-02-26T03:38:12Z

Hariki: Lakshmana - Part 8, Lakshmana - Part 10 என்றத் தலைப்புக்கு நகர்த்தப் பட்டுள்ளது: This change in title was necessitated in order to bring Lakshmana Vs. Indrajit (2 Parts) w

= Look at me! =
<blockquote>‘Look at me Lakshmana. I am pregnant and it is your duty to stand witness to my character…’ </blockquote>
The joy that was overflowing from Sita at that moment, her playful mood and her joke on Lakshmana’s tears, misunderstanding them to be the result of his pain of separation from Rama intensified the feelings of Lakshmana. Tears welled up in his eyes once again. “My heart is pierced by a mighty dart as I have been entrusted to carry this task (so cruel) and (made) worthy of censure (by people). A death like torture or even death would have been preferred by me. But I should not have been employed in such a task deserving popular condemnation.” (Valmiki Ramayana, Uttara Kanda, Canto XLVII, Sloka 4, 5)

‘I would rather prefer to be tortured to death instead of performing this duty. This task is crueler than that and I would be censured by people for what I am going to do now.’ These words saturated in the bleeding heart of Lakshmana abundantly portray the feelings running a riot in his heart and how he would have fought against this decision of Rama, had he not been bound by Rama by an order that was delivered to him with a swearing on his own feet. “Any resistance on your part will cause me extreme displeasure. I swear to you by my feet and also my life that whosoever speaks out to pacify me in any manner while I speak, shall always be inimical to me as he will shatter all that I desire,” was how Rama ordered him. Lakshmana was bound by a terrifying oath and could not open his mouth. He had no choice but to carry out the order of his brother.

“O daughter of Janaka (Sita) hearing the most painful ill-report circulating among the citizens and countrymen, in the presence of the courtiers, Sri Rama struck with grief, conveying to me (the report) entered the inner apartment. The shameful words that pierced the heart of the king in anger are not indeed to be uttered (before) you and hence I refrain from uttering them. You have been forsaken by the King afraid of the ill-report circulating among the citizens, although you were proved to be free from blemishes (by the gods) even in my presence…” (Ibid, Sloka 11-13)

Shocked by what she heard, Sita who wanted to spend a few days in the jungle realised that the rest of her life is going to be spent there, away from Rama. That is followed by a long lament of Sita, full of strong logic and utter helplessness. But let us not go into it now. After realising what has befallen her lot and after sending home her message through Lakshmana, Sita placed her request before him. A request that would melt any heart.

‘iLayOi naan rudhuvaagi eeriraNdu thingaL uLa.’ Lakshmana, I am pregnant and this is the fourth month of my pregnancy. ‘vaLai aazhi ulagaththai vaai mUda mudiyaadhu.’ It is not possible (for anyone) to stop the way people would interpret this and speak ill of me (when they connect this with my censure and being left in the jungle and my delivering a child in the deep jungle when Rama is not by my side). ‘viLaivu Edhaai mudiyumO endrariyEn.’ I do not know what this would lead to. ‘en mEnidhanai, uLayaadha sindhayinaai, utru nOkku.’ Look at me Lakshmana. You have not seen me till now. Look at me now. I am pregnant and it is your duty to stand witness to my character when the world speaks ill of me tomorrow.

Can there be a pain sharper than this? Can anyone undergo a suffering worse than this? Right Hon’ble Srinivasa Sastriyar, when delivering this portion of his lecture amidst scholars in the Sanskrit College, Madras, was ‘visibly moved’ says the footnote in the book. In other words, he wept. Who would not? And for Lakshmana, it was not an easy task to comply with her request.

= “Sufferings which have no tongue" =

That Lakshmana had never raised his eyes and looked at Sita in her face is beautifully brought out in an earlier scene. Sugriva brought the ornaments that Sita had bundled and thrown down at them when she was carried away by Ravana. When the ornaments were brought to him, Rama was moved to tears with memories of his endeared wife and the suffering of her separation overwhelming him. He pressed those jewels and the piece of sari that Sita was wearing that was used for wrapping them, to his bosom and wept bitterly over them. He then called the attention of Lakshmana. "Perceiving Lakshmana (son of Sumitra) at his side, Sri Rama for his part duly began to wail piteously (as follows), the stream of his tears remaining unbroken: 'Behold, O Lakshmana, this wrapper as well as the jewels consciously dropped on the ground from her person by Sita (a princess of the Videha territory) while being borne away as (is evident from the fact that) it looks (just) the same in appearance." (Valmiki Ramayana, Kishkindha Kanda, Canto VI, Sloka 19-21) Lakshmana could not recognise all of them. Looking at them for some time, he replied, "Neither do I recognise the armlets nor do I know the earrings. I only recognise the anklets due to my bowing at her feet everyday." (Ibid, Sloka 22/23) 'I don't know. I have not seen these ornaments on her for I have never looked at her. But I for sure can vouch that these anklets are hers, for I have seen them on her feet.' But Kamban has skipped this scene in his work. The reason why he did so would take us to the realms of literary polemics, which I would prefer to refrain from especially now, when we are discussing this scene. Read in this context, the request of Sita to look at her should have been a heart-rending experience for Lakshmana to listen to. 'I have not looked at you when Rama was with you. How am I to do so now!' he wailed. Valmiki says: "The dejected Lakshmana on (hearing) Sita having said so paid homage to the earth by his head and failed to speak, and going around her loudly crying, contemplated for a moment (and with great effort) addressed her thus: 'O auspicious one, O faultless one, your body is not seen by me, as your feet alone were the object of my vision till now. Oh how shall I behold you separated from Rama (dwelling) in this forest?" (Ibid, Sloka 20/21) So saying Lakshmana ascended the boat, crossed the river, weeping all the way back to his chariot, leaving her there - in the words of Valmiki - "as if she was an orphan" (Sloka 24). OttakUththar captures the scene beautifully in this verse. 'varu thuyaram thanai adakki,' Lakshmana suppressed his sorrow 'mangai malar adi paNindhu,' paid his obeisance at the feet of Sita, 'karudhi vinai ara ulagOr sendru aadum gangai enum peru nadhiyaik kadandhu,' crossed the mighty river known as Ganges to which people go to (to have a holy dip) to wash off their sins 'avaLaip pin paarthup pin paarthu,' turning back and looking at her at every other step 'porumiya vem thuyar iLayOn pOyinan nan nagar nOkki,' Lakshmana went back to the city, weeping bitterly. I shall end this posting with the beautiful last paragraph of the speech of Rt. Hon'ble Srinivasa Sastriyar. "There I will leave this distressful scene - with this thought, ladies and gentlemen. To suffer greatly - that is the privilege and portion of the great and good of the earth. Theirs are the sufferings which have no tongue. What in comparison to them are the sufferings of meaner mortals like us who rail at the gods and beat our breasts at the stroke of ill luck?"

= Children of Lakshmana =
<blockquote>Though not much is known about Lakshmana’s personal life we come to know that Lakshmana had two sons… </blockquote>
The Uttara Kanda then moves on with the incomparable leadership of Rama, the value based kingdom that Rama-rajya was, the exploits of Bharata and Satrughna in quelling enemies and expanding the kingdom, birth of Lava and Kusa et al, where we do not see much of Lakshmana who keeps playing his role silently always remaining by the side of Rama, whereas the other brothers move away from him to establish their own kingdoms, at his behest.

Though not much is known about Lakshmana’s personal side – his wedded life with Urmila, who was born to Janaka after Sita was brought to his palace from Mother Earth – we, at a much later canto, almost at the end of the epic, come to know that Lakshmana had two sons, the eldest known as Angada and the second one, Chandraketu. The names are mentioned by Rama when he expresses his desire to install the children of Lakshmana when Bharata returns to Ayodhya defeating Gandharvas. Bharata comes to Rama after installing his sons Taksa as the king of Taksasila and Puskala as the king of Puskalavata.

Expressing his joy and happiness on hearing Bharata, Rama mentions that the children of Lakshmana should be coronated too. ‘Find out a suitable land,’ he instructs Bharata to install the children of Lakshmana as kings. Lakshmana spent fourteen years of his life in the forest with me, holding the bow and guarding us all the time, without a wink of sleep. He was the slayer of Indrajit, the very right arm of Ravana. I wish that his children are given their due place.’

‘gandha migu narum theriyal kanai kazhal’ Adorned with garlands of fragrant flowers and anklets worn by warriors ‘angadhanum igal chandira kEthuvum ena,’ Angada and Chandraketu ‘thani aaNmai indhiranai amar tholaiththOn igal tholaiththa ilakkuvan than maindhar,’ are the children of Lakshmana who slayed Indrajit ‘avar iruvarukkum maNi magudam punai endraan’ make these two kings of suitable lands, said Rama.

Rama is very specific about the lands that are to be identified, to be ruled by Angada and Chandraketu. “O son of Sumitra (Lakshmana), your these two sons are knower Dharma (Law and righteousness) – (named) Angada and Chandraketu, possessed of firm fortitude (for the protection) of their kingdoms. I shall consecrate these two, find out a suitable region, that is enjoyable and where the two archers may remain happily without being obstructed. O gracious one, find out that place, where the kings are not tormented and the hermitages are well-protected and we may not be at fault (later).” (Valmiki Ramayana, Uttara Kanda, Canto CII, Sloka 2-4)

At these words, Bharata suggests that the region Karupatha is won and given to Angada for being ruled by him and Chandraketu be made the king of the region known as Chandrakanta. At the behest of Rama, Lakshmana goes with a detachment of the army of Ayodhya, along with his sons and establishes their kingdoms there. “Having consecrated and sent Angada to the western region and Chandraketu northwards (both) firm in mind (they were pleased). Lakshmana, the son of Sumitra too, followed Angada and Bharata on his part followed Chandraketu as rear guard.” (Ibid, Sloka 11, 12)

After establishing the kingdom, Lakshmana stayed one full year with his son Angada, guided him and returned to Ayodhya. And that was the only one year in his entire life that he was away from Rama!

= Visited by death =
<blockquote>The second occasion on which Lakshmana had to violate the order of Rama comes at the very end of the epic… </blockquote>
With this, we reach the last portion of our study of Lakshmana. We have mentioned earlier that it was only on two occasions did Lakshmana fail to carry out the order of Rama. The first one was at the forest when Sita put him under pressure and he moved away from her in search of Rama. The second occasion on which Lakshmana had to violate the order of Rama comes at the very end of the epic.

Rama ruled the kingdom for a long time and was, as we all know, the very embodiment of virtuosity that earned the celebrated name ‘Rama rajya’. Unlike the other incarnations, Rama was not supposed to retain the faintest trace of the consciousness of who He actually is. He was supposed to think and live as a simple and plain human being, undergoing all the sufferings, displaying all common human frailties and yet rising above all of them.

That was essentially due to the nature of the boon given to Ravana, for Brahma – whose grandson he was – had granted him immunity against all. Since Ravana considered humans as weaklings, he did not care to ask for immunity against these puny creatures, as also monkeys. Therefore, it was essential for the Lord to walk the earth as a simple human being, live and lead a life of a human being in all respects, in thought, word and deed. The consciousness or realisation of who He actually is might have had adverse effect in the killing of Ravana.

And that was why Garuda when he arrives on the scene when Indrajit had let the Naga astra loose, in order to free them from the clutches of the serpents does not reveal him the secret of his birth, when Rama wants to know who Garuda was and why he came to help them. In his devotion to his Master, Garuda says, ‘pEr aayirangaL udayaai’ You have a thousand names. ‘pirandha poruL thOrum nitri piriyaai.’ You reside in all the beings that are born as their core and you never leave them. ‘aaraayin,’ if one goes deep into the question, ‘Edhum ilai aadhi,’ you do not have a beginning ‘aar iv adhirEga maayai aRivaar?’ (And you are asking me as to who I am!) Who can understand your design and your drama? I will come back at the appropriate time when you finish off Ravana. Until then, be not curious about who am I and who you are.

But it was now time for Him to be reminded of who He was and unless He was reminded of this fact, as far as Rama avatar is concerned, he had no way of knowing the Truth. Therefore Brahma decided that the Truth should be revealed to Rama through an emissary. At his behest, Yama assumed the form of an ascetic and approached Rama. The ascetic sends word to Rama through the royal gatekeeper that he had an important message for him. Rama welcomed the sage with all respects and asked for the message he had, and from whom was it. And the messenger of Brahma, Yama, laid down a condition before the message was conveyed.

“Impelled by Sri Rama, the lion among kings, the ascetic said: (My message) is to be conveyed (only) between two of us (secretly) if you keep the common interest in mind. If you pay heed to the words of the chief of the ascetics, the intruder who sees us or hears our talk must be sentenced to death.” (Valmiki Ramayana, Uttara Kanda, Canto CIII, Sloka 12 and 13)

= Here is trouble =

‘I have come to see Rama and let me see him right now,’ said Durvasa. Lakshmana was placed in a very delicate situation. He could not let this man in!

‘I cannot give out the message in public. We should have a closed-door meeting for me to give the message out to you. And it should be ensured that none either sees or hears us during our discussion. Anyone who violates this condition and enters our chamber when we are in discussion must be sentenced to death.’

There was only one that Rama could depend on, on such occasions. He called Lakshmana and ordered him, “Go and sand at the door; O one of long arms and dismiss the door-attendant. He shall indeed be killed who sees or hears the words spoken between two of us.” (Ibid, Sloka 14 and 15)

‘Dismiss the door attendant Lakshmana, and you take charge. Ensure that none enters the room when we discuss. I will put the person who violates this order to death.’ ‘enayavar aayinum eydhuraa vagai kanai maNi vaayilaik kaaththiyaal endraan.’ Let none enter this chamber, whatever his stature be or whoever he is. You stand guard at the doors. So saying Rama went into his private chambers with Yama who had come in the form of an ascetic and the door was bolted with Lakshmana standing out the closed chamber.

Yama then gave out the long message of Brahma detailing how the Lord created the universe by his Maya and how, at the request of celestials and human beings on earth, he consented to come down to the earth as Rama, with the mission of slaying Ravana, to protect them from his clutches. “You were thus a mind-born son (to Dasaratha). The span of your stay on earth as human being is complete and now it is time for you to come back to us. If, O one you desire again to serve men, then dwell as you wish, may welfare be with Thee, thus Brahma said. If, however, O descendant of Raghu, there is the desire in you to protect the gods, then let the gods have Vishnu as their Lord.” (Valmiki Ramayana, Uttara Kanda, Canto CIV, Sloka 13-15)

When this conversation was taking place, was it due to fate or was it due to the desire of the Divine Lord, sage Durvasa, known for his impatience and bad temper arrived on the scene, with a demand to meet Rama that very moment. Durvasa, it appears, always walked around with the word ‘curse’ too ready to fall from his mouth any moment. He saw Lakshmana standing guard at the doors. ‘I have come to see Rama and let me see him right now.’ Lakshmana was placed in a very delicate situation. He could not let this man in!

“Lakshmana the killer of the enemy heroes, on hearing the words of ascetic, spoke after having saluted the noble one (Durvasa). ‘Sir, what has to be done (for you) for what purpose you have come? What should I do? The descendant of Raghu is (now) indeed busy, O Brahmana, wait for a moment,” said Lakshmana. (Ibid, Canto CV, Sloka 3, 4) ‘pazha marayOi!’ O practitioner of the timeless Veda! ‘kurayaamal yaan uraiththapadi mudippen,’ I will carry out your words and fulfil them, complete in all respects, without the least little room for complaint. ‘iyambudhi’ order me ‘endru irainjinaan,’ Lakshmana begged him thus.

But the impatience of the sage showed on his face. He was angry already. He considered it an insult, to have been stopped at the doorsteps of Rama by his younger brother. ‘I am asking him to inform Rama that I have come here. This fellow does not show the respect that is due to me. He offers to do what I want him to do, instead. He treats me with scant respect. Now, I am not going to leave it as lightly as that.’

Lakshmana could have run the risk of facing the curse of Durvasa, the son of Atri Maharishi – a sage known for his endless patience – if he were to curse him and him alone. But the sage threatened him with a curse severer than that.

= All for a meal! =
<blockquote>If Lakshmana lets Durvasa in, he would be violating the order of Rama and would face death sentence. If he does not, here is the impatient and excitable sage… </blockquote>
This is what we call as dharma sankatam – the most misunderstood phrase. It is similar to what is known as dilemma in English. There would be not more than two courses left for a person to follow. Choose course number one and you will be in a situation where you will not be able to proceed without doing a thing that is undesirable. The other course would present an almost similar situation but only that the degree of the undesirable thing to be performed would vary.

Lakshmana was in a similar situation now. If he lets Durvasa in, he would be violating the order of Rama and would face death sentence. If he does not, here is the impatient and excitable sage who is known for his quick and unfailing curses, who is already on the verge of losing his temper and is threatening to curse. Now the only choice left before Lakshmana is to choose between the lesser evil of the two

“Inform (about me) at this (very) moment to Sri Rama, O son of Sumitra. If you do not do so, I shall curse this city, you, this territory, Bharata and also Rama and even this city progeny. I am indeed unable to contain my anger inside me any more.” (Valmiki Ramayana, Uttara Kanda, Canto CV, Sloka 6 and 7) ‘My curse would be on all of you, your city, its progeny and on Rama.’ Lakshmana, though concerned about the common good, was more concerned about the welfare of Rama. Says OttakUththar:

‘vaNNa naan marai maa muni kUralum,’ As the sage who was well-versed in the Holy Books uttered these words, ‘thuN en nenjinan aagi,’ Lakshmana was shocked. ‘thuNivudan eNNi’ He thought perceptively, ‘innadhu iraamarkkum aagum endru,’ and understood that this curse of Durvasa would be on Rama also and ‘aNNal vElavan anji nadunginaan,’ Lakshmana was fraught with fear.

‘Let me violate the order of Rama. That is the better one of the two alternatives which are open to me,’ he thought. ‘If I violate the order of Rama, I would face death sentence. If I do not listen to what this sage orders, the entire city would face his wrath and most importantly, Rama would also be affected. Better let me die.’ Lakshmana made his mind up and opened the door of the chamber in which Rama was conversing with Yama. But by that time the message that Yama had come to convey was over. Lakshmana informed Rama of the arrival of sage Durvasa.

Rama quickly finished his business with Yama and sent him back and came out to receive Durvasa. The sage had come for having his meal in the palace of Ayodhya that day and nothing more than that! He used to visit the palace of Ayodhya once in every thousand years to have a meal, along with his disciples. ‘mundhayOr murayE mudi sUdiya andha naaL thouttu,’ I have been doing so from the days of your ancestors. ‘Oraayiram aaNdirkku vandhu Or naaL un vayin ayindru,’ I come once in every thousand years to have a meal in your house. ‘indha naaL andha naaL.’ This is that day. Today is the date due for me having a meal here.

This is one of those strange and inexplicable moments. Durvasa need not have made such fuss for such a small thing. Lakshmana could have appeased his hunger, with all respects, as did Rama. But that didn’t matter to Durvasa. For him it was a matter of protocol and not a mere question of eating at the royal house. But he was not aware of the price that the royal house was going to pay for what he demanded.

= Of milk pudding and death sentence… =

Rama immediately arranged for his food and Durvasa was satisfied. He was in fact delighted at the food. He called the cook, says the Poet. 'thaaludai arusuvai thazhaippa' You have given me the best of all the six tasteful delights of the palate. 'sarkkaraip paaludai adisilin payindra paanmayin,' And that too, the paal payasam - milk payasa - that you had prepared was excellent. 'naaliru dhisayilum naan kaNdilen,' I have not had such delicious payasa anywhere in the world, in all the eight directions,' he praised the cook.

Though the praise sounds out of place here, read it with the situation. It deepens the pathos. It shows the excellent culture that the household practised. It clearly establishes the fact that the royal household has not shown even a trace of the emotions that were gripping their hearts, to the guest. Rama was already passing through agony of the extreme kind in his heart. He had just been visited by Yama and was announced that he has to make up his mind about returning. And now, his pain had reached its peak for now he has to lose the most wonderful of all brothers that the world has ever seen, for Rama does not go back on his words.

Lakshmana was not afraid of death. But one can understand the pain that was overflowing in his heart, though he was not showing even a trace of it on his face. Moving away from Rama forever could not have been that easy for him. He loved his brother after all. He was in fact Lakshmana's very purpose of existence.

Imagine! With such kind of pain at heart, the brothers were able to put up an exterior that was just as natural as ever and satiated this quick-fire of a Brahmin. And this man is calling the cook and praising the paal payasam that he had, quite unaware of the complexities that he had created. One is not but able to stand in amazement by the finesse with which the Poet has employed black humour to bring out the best qualities ingrained in the family.

After the sage had left, Rama could not control himself any more. "…Rama remembering the utterances of Kala became sad. Thinking of a terrible sorrow to be ensured from the separation of a brother like Lakshmana, Rama was tormented to the extreme. With his down cast face and a miserable heart he could not speak a thing. Considering pros and cons of the utterances of Kala, Rama came to the conclusion that nothing will remain, he kept silent." (Valmiki Ramayana, Uttara Kanda, Canto CV, Sloka 15 {Part} - 18)

If Lakshmana is put to death, how Rama would survive? And if Rama submits himself to his end on this earth, how are the citizens of Ayodhya going to react to it? He therefore "came to the conclusion that nothing will remain."

But Lakshmana was very clear in his mind. For him, the words of Rama should not fail. That is most important. Lakshmana held the truth of Rama's words above his life. This is the result of past deeds my brother.' "Give me death award O gracious one, and confidently keep your promise, O scion of Kakutstha, those men who do not keep their promises go to Hell. O King, descendant of Raghu, kill me without hesitation if you have love for and are favourable to me, and promote righteousness.

The reader will recall what we had mentioned in the second of our instalments of our study of Lakshmana. "But the fact remains that Rama would, when it comes to choosing between Sita and Lakshmana would prefer the latter and when it comes to choosing between Lakshmana and Satya, would stick to the latter only."

Actually, that was what Rama told Janaki when she protested against his decision to wipe out Asuras from the face of the earth and the promise that he had made to the sages, at the commencement of their exile. "And having made a promise, I dare not as long as I am alive falsify the word given to the sages. For truth is always dear to me. I can even give up my life, or you together with Lakshmana, but not my plighted word given…" (Valmiki Ramayana, Aranya Kanda, Canto X, Sloka 18, 19)

'I may relinquish my life, Sita or Lakshmana. But not my word.' He relinquished Sita. Now Lakshmana begs for the penalty of death, to uphold the word of Rama. 

= “I leave you” =
<blockquote>Rama consented. But these two words are not sufficient to express the feelings that sundered him that day. “I leave you, O son of Sumitra… </blockquote>
The situation is really grim with Rama pulled in opposite directions and tears welling up in his eyes, unable to pronounce the word ‘go’ to Lakshmana. It is Lakshmana who insists on his being allowed to embrace death in order to establish the Satya of Rama’s words. Yama who had visited to convey the message of Brahma had insisted that whoever intrudes during the time of their private conversation should be put to death and Rama had given his word for it. He had instructed Lakshmana to that effect. He was very specific about this when he ordered Lakshmana to stand guard outside the chamber. ‘Rama cannot and should not go back on his words. He has never done so and he should not do so now for my sake,’ is the only thought that runs through Lakshmana’s mind.

‘karung kuzhal kEkayan magatkkuk kaavalan varam koduththu,’ Our father Dasaratha granted two boons to Kaikeyi, ‘than uyir maralikku Endha pin,’ and established the truth of this promise with his very own life. You were very particular that his word should not be falsified and you accepted the exile. ‘irangal nee en vayin.’ Do not allow yourself to be swept off by the love, affection and sympathy that you have for me.

‘Send me off to death. ‘ennai nee maralikku arul ena isai varangaL thannayE arul.’ You have given your word to Yama. And according to those words, I should be sent away to him (Yama). It is now right and proper for you to grant your boon by allowing me to do what your words assured.

‘Know it to be the end of all,’ Vasistha interfered. ‘I was with your father when sage Durvasa visited earlier and predicted that he would be blessed with four sons and he foretold ‘oruvan thannadhu aar uyiur piriyum kaalai,’ when one dies, ‘maru aru mUvarum madiguvar,’ all the three others would also give their lives up. ‘It is therefore proper for you to listen to Lakshmana.’

Rama consented. But these two words are not sufficient to express the feelings that sundered him that day. “I leave you, O son of Sumitra (Lakshmana), may not the cause of righteousness suffer, desertion or slaying – both are the same to the pious ones,” he told Lakshmana and though with great pain, accepted to what Lakshmana had proposed.

Lakshmana fell at the feet of his brother – his Lord in fact, for that was how Lakshmana had held him throughout his sojourn on this earth – and took leave of him. He reached the banks of River Sarayu, had his final dip in the river even as Rama, Bharata, Satrughna and the citizens of Ayodhya were watching on and wailing their hearts out. He reached the bank of the river after the holy dip and sat in Yoga, controlling his breath and all his senses.

Indra, says the epic, who was so very happy with Lakshmana for having slayed the worst of his pursuers, Indrajit, came with his chariot to the banks of Sarayu and took him to Heavens. Lakshmana ascended the heavens with the mortal frame with which he walked the earth. And the Sesh Naag was waiting for the arrival of his Lord back in the Ocean of Milk.

The supernatural elements apart, the character of Lakshmana stands out in many respects. Time for a short summing up and moving on to Ravana.

= Unparalleled =
<blockquote>What are the chief points of his character? He has a dog’s qualities, a slave’s virtues. As a watchful guard, if there is a stranger or even a friend in apparent enmity, he barks… </blockquote>
Where can one find the equal of Lakshmana? Both our epics speak of strong brotherly affection. Though Mahabaratha is seen as a story of rivalry between brothers, it has to be remembered that among Pandavas there was no difference of opinion even if the eldest of them offered the younger ones as stake in a game of dice and enslaved them. And similarly, on the Kaurava side, there was absolute unity among the hundred brothers. Brothers like Vikarna did not agree with what Duryodhana did; but nonetheless they stood by Duryodhana when the war started, just for the sake of brotherliness, if not for Dharma.

Arjuna and Bhima come very close to Lakshmana in their devotion to their brother; but cannot equal him. Kumbakarna and Dussasana are closest in terms of loyalty and devotion to their brothers. But Lakshmana belongs to a totally different cadre, where he is all alone and there is not a single brother who can equal him, sieve as hard as one may in all the known and established literature the world over. In fact, enmity between brothers has been the main theme that most of the religious or non-religious texts in the world speak about. Take the story of Kane and Abel, the very first brothers of the world of the Old Testament, for instance.

Though Sri Rama teases Lakshmana on several occasions, holding Bharata as the ‘best among brothers’ (See: [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_5#Who_can_equal_Bharata.3F Who can equal Bharata?]) his heart was always around Lakshmana. The war scenes when Lakshmana was in near stupor condition more than once, would adduce ample proof, if proof were needed. It was Lakshmana who advised Rama to perform the ‘Aswamedha Yaga’ instead of ‘Rajasuya.’ ‘andriyum arasarkk ellam aavi nee.’ You are the very soul of all kings. ‘avargaLOdu kandri nee porudhu nindru,’ (it is not at all fair on your part to) go on war against them all and ‘kaavalar thangaL vaari indru nee iraja sUayam seyvadhil,’ take their wealth by force from them to perform Rajasuya. ‘iraiva! Saala nandru ayamedham.’ It is far better my Lord to perform the Aswamedha Yaga.

And now, when Lakshmana ended his sojourn on this earth, Rama could no longer bear his bereavement and it was Lakshmana’s departure that prompted other brothers to do so. After installing Kusa and Lava in throne, Rama, Bharata and Satrughna followed their way to their heavenly abode.

To recall the words of Right Hon’ble Srinivasa Sastriyar, “Lakshmana was as you know characterised as the very embodiment of the principle of ‘kainkarya’; his ‘Lakshmi’ was ‘kainkarya-lakshmi’ or service was the badge or distinguishing ‘lakshana’ or mark of Lakshmana. What are the chief points of his character? He has a dog’s qualities, a slave’s virtues. As a watchful guard, if there is a stranger or even a friend in apparent enmity, he barks; he suspects; but as a faithful slave, will suspect. This is kainkarya in the extreme sense, utter devotion and nothing else. You see these characteristics in him displayed throughout… His efficiency in work is attested by Rama as well as by Sita. Reticence is a marked quality of such a character. He lets Sugriva speak for him in the council of war about Vibishana; at Sita’s ordeal by fire he never raises his voice. Angry and violent he can be, but at bottom his is a simple and unsophisticated nature. You see him quick to repent, generous, nay magnanimous, in owning to his fault. Shy of women, he has a high respect for the sex. Simple as he is then, you will allow that Lakshmana possesses many lovable qualities, all springing from his uttermost devotion to Rama.”

Observe the last sentence. All his lovable qualities spring from his utter devotion to Rama. His life was entwined to Rama right from childhood and it was for the sake of his loved brother’s words that he gave up his life.

And here we stop our study of Lakshmana. Though we have devoted 110 instalments on Lakshmana, I cannot say that the study is complete. With each fresh reading, the book offers a new shade, throws a new light and presents the characters – be it Lakshmana, Rama, Sita or even Ravana – in a newer and newer dimension. That is in fact the reason for the epic holding his grip over millions for thousands of years.

Let us now move on to the second main character of the epic, Ravana.

 

Hari Krishnan

 

[[Category:Lakshmanan]]

Ravana - Part 8

2010-02-25T14:54:47Z

Hariki:

= The first sign =
<blockquote>With the death of Atikaya grief overtakes him. But we see a very important change taking place in him for the first time. </blockquote>
Unlike Kumbhakarna, Atikaya was not pushed into war. The handsome and very powerful second son of Ravana was unable to bear the loss of reputation that his father has been suffering and threw himself voluntarily into mending it. Atikaya wanted to avenge for the death of Kumbakarna and therefore he chose to fight with Lakshmana and kill him in order that Rama undergoes the same kind of sufferings that his father was undergoing, with the loss of his brother. (See: T[http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_6#The_Battle_with_Atikaya_I he Battle with Atikaya I] and [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_6#The_Battle_with_Atikaya_II II])

The battle with Atikaya, though not an easy one, was very short in duration. Lakshmana brought him down. Sri VVS Aiyar captures the emotions of Ravana when the messengers from the battlefield came to him for conveying the message of death of Atikaya. Here is a snapshot that Sri Aiyar gives from Kamban.

“Similarly, when Atikaya’s death was announced to him, tears gushed forth from his eyes; he sobbed and stood like a sea agitated by the changing emotions – dashing one against another – of grief and shame and pity and indignation and heroic determination. Now he would look in the direction of the battlefield; now he would look at the Devas standing around, now he would think on the unbearable shame of his son’s defeat and death; now he would look at his sword that had earned for him so many triumphs; now he would wring his hands in despair. Now like a mad man he would in turns smile and weep, frown and crouch in shame. Now he would think of demolishing the vault of heaven, now he would think of lifting he earth; now he would think of destroying all life in one full swoop.”

The death of Kumbakarna brought him grief and no more. He was shocked and choked with unbearable agony. But we see him not even making an attempt to retrieve the mortal remains of Kumbakarna from the war front. The Poet shows us the scene in which Atikaya stands mourning over the headless trunk of Kumbakarna, in the battlefront. With the death of Atikaya, of course – and obviously – grief overtakes him. But we see a very important change taking place in him for the first time.

‘maNNinai edukka eNNum.’ He would think of lifting the earth. ‘vaaninai idikka eNNum.’ He would, the very next moment, think of assuaging his anger by demolishing the vault of heaven. ‘eNNiya uyirgaL ellaam oru kaNaththu etra eNNUm.’ He would the other moment set his mind on destroying all life form. ‘peN enum peyarai ellaam piLappen endru eNNum,’ says the Poet. He would think that he would destroy all that is feminine, all that is known as women.

Ravana’s very first loss is of a dear one started with Aksha, the youngest of his sons, killed by Hanuman in Sundara Kanda. Though grieved, the thought of his unreasonable, unnatural and illogical infatuation did not trouble him. His own defeat at the hands of Rama did not evoke such a feeling in him. Instead, that humility troubled him only because Sita would mock at him. ‘saanaki naguvaL endrE naaNaththaal saambugindraan,’ said the Poet. He was humbled by only one thought – that she would mock at him. His infatuation grew stronger instead. Hook or crook, he tried to win her over.

When the death message of Kumbakarna reached him, he was standing before Janaki, with the ‘Maya Janaka’ and even then his amoral infatuation did not trouble his conscience. Now, for the very first time, we find a trace of that thought. ‘pEdhai nasai idaik kaNdaan enna nagum.’ He would laugh at his foolish desire that made him covet the wife of another person. This is only a faint flicker of a flame. And it necessitated the life of Indrajit to fuel it.

= And another sign =
<blockquote>People would think of Ravana, till the day they think of Rama! Ravana would live forever and ever in the minds of people! What more do I desire! </blockquote>
As we have seen, the attitude of Indrajit towards Rama and Lakshmana changes completely from the first war to the third war with Lakshmana. With the sacrificial fire at Nikumbhila having been destroyed and with his end showing up completely, Indrajit stood up with determination to do his best for his father. The completion of the Yaga would have bestowed him with invincibility. The rites stipulated that he should not rise up until the completion of the Yaga. In case someone moved in war with him, succeeded in destroying the Yaga and made him move away from his seat during its performance, then it was a forewarning that that person would vanquish Indrajit.

But Indrajit, even at that critical point of time, was worried about the safety of his country, his race and more importantly of his father, rather than that of his own. He rushed back to his palace, vanishing from the battlefield, to warn Ravana of his realisation that it was Narayana who had come in the form of Rama and Lakshmana. (See: [http://www.heritagewiki.org/index.php?title=Vibhishana_-_Part_4#The_last_encounter The last encounter] and [http://www.heritagewiki.org/index.php?title=Lakshmana_Vs_Indrajit_-_Part_2#Lakshmana_the_Supreme_II Lakshmana the Supreme II])

Though Ravana’s personal loss till that moment was exceedingly great, and though he had – like a flash in the oven – cursed himself for his desire for Sita for a fleeting moment, his heart was still not amenable to reason. ‘Do not allege me that I am afraid, father. ‘aasaidhaan ach cheedhai paal vidudhi.’ Give up the desire that you have for Sita and send her back. That would assuage their anger and they would go back. ‘un mEl kaadhalaal uraiththEn.’ I say all this out of my love for you.

How did Ravana respond! ‘Do not think that I counted on all of my men who fell a prey to the enemy. Do not imagine that I depend on the vast number of men that are still living in my army. ‘unnai nee avarai vendru tharudhi endru uNarndhum andraaal.’ Nor was it depending on your strength, with the hope that you would beat them in battle that I went into this venture. ‘ennayE nOkki yaan in nedum pagai thEdik koNdEn.’ It was solely dependant on my own personal power, valour and strength that I dared provoking this war. Therefore either you go and fight for me, or my child, tarry here and enjoy your rest. I would go now and establish a clean and easy victory over them in a trice.

Why would he not go back on his stance? It is not the desire for Sita alone now. Ravana has moved slightly away from that position. ‘There is no question of going back now,’ said Ravana. ‘Victory or defeat, life or death, I stand to gain either way.’ ‘vendrilen endra pOdhum,’ Even if it is that I do not win, ‘vEdham uLLaLavum yaanum nindruLen’ my name would be remembered as far as the Vedas exist, ‘av iraaman pEr nirkkum aayin,’ (if as you say he is an incarnation of Narayana and) if His name would remain as long as the Holy Books exist. People would think of Ravana, till the day they think of Rama! Ravana would live forever and ever in the minds of people! What more do I desire!

There is no question therefore of sending Sita back. ‘mIdhu ezhum mokkuL anna yaakayai viduvadhu allaal,’ If at all I have anything to give up, I would gladly give this body of mine up. For it is nothing different from the bubbles that form on the surface of water and burst in a wink. One has to die a death, after all! If as you say he is the great Narayana, let me wage a war once again with Him! ‘seethayai viduvadhu undO?’ Is there a question at all of giving up Sita, ‘irubadhu thiN thOL uNdaaga,’ endowed as I am with twenty mighty arms!

This is the second most important change in Ravana. It is apt to recall here the words of Ravana when Märicä advised him against his misadventure.

= Adieu my father, adieu =
<blockquote>Though he is pushing Indrajit into the bottomless pit from over the precipice, Ravana sounds a little more genuine now </blockquote>
‘It is better to die at the hands of Rama, pierced by his arrows,’ declared Ravana when Märicä tried to dissuade him from undertaking a sinful misadventure. His desire for Sita was just sprouting up at that time. ‘maara vEL kodhikkum ambaal pondralin, iraaman ambaal pondralE pugazh,’ he said. It is far, far better to be killed, if as you say that puny two-handed creature is so very strong and would kill me. Let me better be killed that way rather than being tortured by the fiery arrows of flower that cupid aims on me!

Compare this statement with his present declaration. I will not give up Sita. I would persist in fighting Rama. If I succeed, I attain what I desire. If I fail, I leave my name behind for thousands of years to come, for as along as his name remains. ‘pondrudhal oru kaalththum thavirumO?’ Can anyone dodge the jaws of death forever? ‘podhumaiththu andrO?’ is it not the inevitable and common end for all beings?

What these two phrases ultimately convey can be rewritten like this. ‘Though I am blessed with a lifetime of three and a half crore years, even that is another number. There is an end even to such a lifetime, though long be it.’ ‘indru uLaar naaLai maaLvaar.’ It is not unnatural for one who is live today to be dead and gone tomorrow. ‘pugazhukkum irudhi uNdO?’ But what lasts forever and ever is the name that you leave behind. I have an opportunity to leave my name behind and I won’t give up that easily.

For, if I give up now, what respect can I expect from celestials and others? Would they not mock at me that Ravana the Great, Ravana the terror of the universe ultimately went on his knees before a mere man! ‘vitanen seethai thannai endralum,’ On hearing that I have sent Sita back, ‘viNNOr naNNi,’ the celestials would (shed all their fears for me and would) rush forward ‘kattuvadhu allaal,’ and would bind me down (make me their slave) ‘ennai yaan enak karudhuvaarO?’ Do you think they would still hold me as the Ravana that I am?

Next comes the deep underlying heart of Ravana, bearing his original quality of a true warrior. ‘pattanan endra pOdhum,’ Even if I have to die, ‘eLimayin padugilEn yaan’ I would not fall that easily. Remember. I have established my victory over all the eight directions.

Though he is pushing Indrajit into the bottomless pit from over the precipice, though this sounds like another attempt at the ‘mock challenge’ that he adopted with Kumbakarna, Ravana sounds a little more genuine now. ‘You go back and take rest my child,’ he tells Indrajit. ‘solli en palavum,’ What is the use of empty proclamations? ‘nee nin irukkayaith thodarndhu,’ go now to your palace. ‘pulliya pagazhi vaangi,’ pull out all the arrows that are stuck all over your body. ‘pOrth thozhil siramam pOkki,’ Take complete rest and be rejuvenated of the travails you underwent in the war front ‘elliyum kazhiththi’ rest for the night. 8The night has fallen. It is time for you to sleep. Let me go there. I won’t tarry even a minute and allow time to go waste. Prepare my chariot!’ he ordered.

Indrajit, the lad who had immense love and respect for his father, was left with no other alternative but to push himself into action. He could not bear the thought of allowing his father to move into the battle when he was still alive. He moves the reader to tears when he says adieu to this father with the words: ‘ozhindhu aruL sItram.’ Let your anger subside. ‘sonna urudhiyaip poruththi.’ Please bear with me for telling you what is right to do. ‘yaan pOik kazhindha pin,’ I will go and (let it be understood clearly that I will) die. ‘nallavaak kaaNdi.’ Let good sense prevail at least after my death.

We see a completely different Ravana on the death of Indrajit. It cannot however be said that all his scheming had died with Indrajit. The last vestiges of that quality remained for one more day.

= A father in grief =
<blockquote>He found an arm of Indrajit that was lying on the ground, firmly holding the bow. It was lying on the ground like a black cobra… </blockquote>
Immense was Ravana’s grief when the messengers brought the death news of Indrajit. He quickly, without another thought, drew his sword and beheaded them all and fell down he next moment as if hit by thunderbolt. Those who were standing by his side rushed away from his sight, hit by terror of an extreme kind. ‘What would he do, how would he react,’ was the sole question running in the minds of all of them.

As we have seen earlier, Ravana was down with shame and of course grief, when Aksha fell. The death of Kumbakarna brought unbearable agony to him. The death of his other son, Atikaya shook him to his very roots that he, for the very first time, mocked at his own self for the kind of lust he had developed for Sita. But the death of Indrajit, the son whom he loved most, the son on whom he had pinned all hopes, the son who was the very sheet anchor of all his victories, put an end to all his lust and all his unjustified desire.

He fell down from his throne, on the ground, boiling like ‘vidam pirandha kadal,’ like the sea when it was churned for amrita and it spewed the most dreaded of venom from its bowels. He could not believe that such a thing could happen. ‘maindhavO ennum,’ ‘O my son!’ he would wail. ‘ma maganE ennum,’ ‘O my great son!’ he would scream. ‘endhayO ennum; en uyirE ennum.’ ‘O Indrajit! My father, the very source of my life!’ he would weep. ‘undhinEn unai naan.’ It was I who pushed you into this my dear son; it was I. ‘naan uLanE ennum.’ And I live here on this earth after giving you unto the hands of death. Why is that I still live!

It is a very long lament that Ravana lets out. Kamban presents it dramatically with each of the ten heads of Ravana letting out a different wail, one after the other, showing the deep feelings of a very loving father for his very valiant son. For the very first time in the entire epic, we see Ravana going to the field in search of the mortal remains of his son. It has to be remembered that never once in the epic did he even send servants to fetch the mortal remains of others, though they were closest and dearest to him.

The remains of Kumbakarna are seen by Atikaya; the mortal remains of Atikaya are seen by Indrajit in the battlefield, which evidence the fact that they remained on the battlefield until the very last day for Vibishana to perform the last rites. But it is not so in the case of Indrajit. Ravana himself goes to the scene of war, moving large number of dead bodies of his warriors, their animals, severed limbs and broken chariots. The picture is extremely pathetic.

He found an arm of Indrajit that was lying on the ground, firmly holding the bow. It was lying on the ground like a black cobra, holding the great rainbow in its mouth, says the Poet. A long and strong piece of arm black in complexion, severed from shoulder, with the arrow case attached to it, shining with golden armlets lying on the ground, which did not lose its grip on the bow even at that stage. Ravana took it up tenderly. Imagine the feelings of a father now for his valiant son. He placed the arm on his heads. With tear running down his cheeks in unending torrents, he looked for the body of his endeared son. And there it was lying at another end of the battlefield, severed of its head. Lakshmana had taken the head away that evening, as souvenir of his victory.

‘kai kaNdaan.’ Ravana saw the hand of his son (lying like a mighty wave). ‘karum kadal kaNdena mey kaNdaan.’ And then he found the body of his son that was lying like the vast black sea.

Who cannot but shed tears at this character now, despite all that he had wreaked, all his misdeeds notwithstanding and all his illegitimate and cruel deeds not denying? His words of grief would move even the most hardhearted person.

= The rites you should have performed… =
<blockquote>‘These are rites that you should have performed to my dead body my child! Look at what has befallen me!’ lamented Ravana… </blockquote>
Which father could bear the sight of the headless trunk of his son, severed of a hand lying on the ground? It was the shock of his life for Ravana. This was the same Ravana who in a fit of rage killed his own brother-in-law, Vidyujjihva, husband of Surpanakha, in war, without realising what he was doing. It is not that he did not lament the death of his other sons and Kumbakarna. He did. If he went through grief and misery and even shame when they shed their lives for him, it was the pinnacle of those feelings that he suffered at the sight of his son’s armless trunk.

Hours back, this son had come back to advise him to realise the gravity of the situation, to stop the war; to restore Sita and to conclude peace with Rama. He did not listen. He mocked at his son. He acted in such a way that slighted the pride of Indrajit and made him stoically to walk towards his death, warning his father – ‘kazhindhanEn endra pinnar nallavaak kaaNdi’ – to see things as they are, and d the right thing at least after his death.

Having pushed Indrajit into this task – against his will that had taken a ‘U’ turn towards the end – the onus now lies on Ravana for his death.

He would tenderly take the body and place it on his laps. ‘appu maari azhuthiya maarbai,’ On the chest that bore a shower of arrows, ‘than appu maari azhudhu izhi yaakkayin appum’ would he shed a shower of tears as to immerse it ‘maarbil aNaikkum’ would embrace it to his chest. ‘aratrumaal.’ Would wail loudly. ‘ap pumaan utradhu yaavar utraar arO?’ Who had suffered such an agony that would equal the pain that he went through?

He would pluck the arrows from the body one by one. He would break them to pieces out of anger. In the same manner as people expending their emotions and energy, pointlessly punching on tables and walls, he would think of crunching the sun, the moon and the universe between his teeth. Immeasurable was his anguish due especially to the fact that he could not locate the head of his son anywhere in the scene of action. Ravana, the great Ravana, the matchless ogre who could pluck Mount Kailash from its roots, the person who could establish a clean victory over the elephants guarding the directions, the ogre who ruled gloriously over the Universe and wreaking terror all around, was lamenting over the headless trunk of his dear son, his eldest son, helplessly on the field.

‘I saw the city of Indra set on fire. I ruled over the Universe. And it has been given to me to witness the headless frame of my dear son,’ he laments. Recollect here what Sita told him the other day when he tormented her with ‘Maya Janaka.’ ‘sumithirai eendra nan magan vaaLi nakka, naai avan udalai nakka,’ The arrows of Lakshmana are going to lick clean the life of your son Indrajit and his dead body would be licked by dogs. Ravana’s lament echoes those words now. ‘I have seen the most glorious of times in my days. ‘en madhalai yaakkai nari uNak kaNdEn.’ Now I witness the scene of my son’s body being feasted upon by foxes.

He makes the most moving statement. “Really speaking, obsequies in my honour ought to have been performed by you when I would have departed to the abode of Death, O hero!” (Valmiki Ramayana, Yuddha Kanda, Canto XCII, Sloka 13).

‘enakku nee seyyath thakka kadan elaam Engi Engi unakku naan seyvadhaanEn.’ These are rites that you should have performed to my dead body my child! Look at what has befallen me! I am that unfortunate father who has to I perform the very same rites to his son, my darling.

= Poison made of nectar =
<blockquote>Sita reads his intentions from his very gait, from his very visage, from the manner in which he is holding his sword. We see her in a different mood now. </blockquote>
That was the last straw that broke the camel’s back. Only, it was not a straw that hit Ravana here. It was harder than the thunderbolt. Unable to locate the head of Indrajit in the field of blood, Ravana returned to his palace with the trunk of his endeared son, sending waves of shock, lament and wails all around. Mandodari, the mother of Indrajit, falls on his frame. It has to be remembered that Mandodari is ranked very high and is one of the five most respected and venerable women – Ahalya, Draupadi, Tara, Sita and Mandodari. She is shaken to the very roots at the gory sight of his son’s body, falls on it and at the end of her lament she expresses her fears. Her fear of what would befall, what is in store.

‘panju eri utradhu enna,’ Like (bundles and bundles of) cotton wool consumed by a tiny speck of fire, ‘arakkar tham paravai ellaam,’ all the vast oceans of (multitudes of) Rakshasas have ‘vem sina manidhar kolla viLindhadhE,’ been obliterated by the anger of a man. ‘mINdadhu illai.’ Not a single one of them returned. ‘anjinEn, anjinEn.’ O! I am scared, I am scared now! ‘ach cheedhai ennum amudhinaal seidha nanjinaal,’ On account of Sita, the poison made of nectar, ‘ilangai vEndhan naaLai ith thagayan andrO,’ would not the king of Lanka be lying this-wise tomorrow!

I have lost the most valiant son, my only son now. I even now envisage the scene of my husband lying like this tomorrow. It’s all due to Sita, who is made of nectar, but who is actually a poison (for anyone but her husband). What Mandodari meant was ‘Ravana would be lying dead because of his desire for Sita.’ But those words evoked a totally different response from Ravana. ‘She is the source of all my trouble,’ he concluded.

“Deeply pondering with his mind, the cruel Ravana, who was tormented by the death of his (eldest) son (Indrajit) and overpowered by anger, resolved to kill Sita.” (Valmiki Ramayana, Yuddha Kanda, Canto XCII, Sloka 34). ‘van thazhaik kallin nenjin vanjagathaaLai vaaLaal kondru izhaithiduvEn,’ I will kill that woman of pitiless heart, whose mind is as hard as a stone, who is full of deceit, with my sword. So saying, he rushed to the Asoka Vana with his sword unsheathed and held high in hand.

There were other occasions earlier, which we have seen in detail, when Ravana stepped forward as if to kill, unsheathed the sword and even held it high. But that had never frightened her. ‘ennnayum kollaai.’ You would kill neither me. ‘innum unnayum kollaai.’ ‘Nor would you be able to kill yourself’, she had scoffed. (See: [http://www.heritagewiki.org/index.php?title=Ravana_-_Part_7#Maya_Janaka_IV Maya Janaka IV]). She knew that Ravana would not be able to kill her, at least for the period of one year that he had laid down for her. But the situation was not the same now. Ravana was extremely serious about his action. His fury had taken an entirely different shape now. He was merely threatening in the earlier instances. But he is determined to kill her now.

Sita reads his intentions from his very gait, from his very visage, from the manner in which he is holding his sword. We see her in a different mood now.

“Possessed with sorrow and (therefore) wailing, Sita spoke as follows – ‘From the way in which this fellow himself is rushing headlong towards me in fury, I fear the evil-minded ogre is going to kill me as if I were protectorless even though I have a protector (in my husband) … … Alas! That (sage) counsel of Hanuman was not followed by me, vile that I am. Had I left at that time, mounted on his back, tough not won back (by my husband), I would not have grieved as I am doing today, as I should be resting (in that case) in the lap of my husband.” (Ibid, Sloka 48, 55, 56)

That Ravana was bent upon killing her is evident from the words of alarm of Sita.

= A catastrophe averted =

The gravity of the situation is really striking. It is really serious, seen especially in the context of Sita’s fright at the sight of Ravana rushing to her with sword in hand. But it was Mahodara, (Suparsava according to Valmiki Ramayana) who came to the rescue of Sita this time. ‘No my dear king,’ he intercepted Ravana, ‘this does not befit you. It is not right to kill a woman, who is innocent, who has not wronged you in any manner, who is protectorless. This sword of yours was used against mighty celestials; Yaksas and others invincible might. Do you propose to use it against a helpless woman? Is this what Ravana is famed for?’ All said and done, it has to be admitted that Ravana had an ear for his ‘esteem’, his ‘fame’ and ‘acceptance by the world in general’. Strangely, these did not deter him from his passion for Sita. It is yet another story. What fuelled his passion for Sita was not her beauty alone. He was not able to digest the fact that someone could reject him downright. He was not used to this kind of a response from the fair sex, excepting of course on a few occasions that we have described earlier like the Vedavathi incident etc. If we recall, it was with a similar kind of argument that Vibishana could minimise the ‘punishment’ that he contemplated for Hanuman. Somehow, Mahodara was not for this dastardly act of attempting to kill a woman in prison. But if Sita was frightened, it should be remembered it was only momentary. She was not afraid of death. It was the imposing figure of Ravana with sword in hand, with a really serious intent, which pushed her off-balance for a time. We will discuss this later, when we take up Sita. Mahodara knows how to present his idea to his king. He does not stop with the warning that he sounds against the act of Ravana. He once again tempts Ravana. ‘The chances of success against the war with Rama cannot be denied,’ he says. ‘indru nI ivaLai vaaLaal eRindhanai.’ Agreed. You kill her now. You sever her with your sword today. ‘iraman thannai vendru mINdu ilangai mUdhUr eydhinai,’ Supposing in your war with Rama, you vanquish him, emerge victorious, and get back to Lanka, what would you do then? ‘vedhumbuvaayO?’ Would you brood over what you did now? Would you lament for having killed her a minute too early? And if you kill her, let us think of what effect it would have on the enemy camp. ‘pondrinaL seethai indrE.’ Let us assume that she dies now. ‘puravala,’ my King, ‘pudhalvan thannaik kondravar thammaik kollak kUsinai’ it will only be seen as your fear for the enemy. If she dies here, the very purpose of their campaign is lost and they would return to their place. You will lose a golden opportunity to avenge for the death of your son. You have to take revenge for the killing of Indrajit, remember that. If they go back, would it not deny you the last chance to assuage your anger for the killing of your kith and kin? Desist, therefore from this act. Concentrate your attention and efforts on the war and the killing of enemies, instead, said Mahodara. Good sense prevailed and Ravana ordered that the body of Indrajit be embalmed and preserved till he is back from his war with Rama. ‘There is no going back on my efforts to kill them,’ he vowed, ‘until their heads, who took away the head of my son as memento, roll on the ground. But if Ravana desisted from killing Sita that day, it was still due to the last remnants of lust for her that remained in his heart. His penchant for scheming and lying had not left him completely as yet.

= Summoning the Core Army =
<blockquote>You go and kill him, just that one person. If you are not able to kill him, I will do so. I will kill him, after you maim him with your arrows! </blockquote>
We now see Ravana standing alone, with all his trusted deputies dispatched to the other world, having to face the Rama in the theatres of war. He makes one last attempt and sends word for all the Rakshasas forces that are stationed all over the globe and collects them in his place. This force, known as his ‘mUla bala sainya’ or the core army was the base of all his power, consisting of warriors the very best and handpicked commandos, equalling the stature of Kumbakarna. Several millions of Kumbakarna and Indrajit walking the earth, that is to say.

Kamban describes their appearance very vividly. Of course the scene offers all the scope for his eye for details and vivid imagination to envision an overwhelming picture of multitudes of ogres of various shapes and sizes marching to Lanka. Once they assemble, Ravana invites the Chiefs for an appraisal of the situation. Since they live in far off lands, they are not aware of what has actually happened. ‘Was it for killing monkeys and men that you summoned us!’ laughed the chiefs. ‘enna,’ (As Ravana) explained them (the purpose for which they were summoned), ‘kai erindhu,’ they clapped their hands in mock appreciation ‘urum ena nakku,’ and laughed like thunder. ‘minnum vaaL eyitru arakkarai am kaiyaal vilakki,’ Signalling them not to laugh and remain calm, ‘vanni enbaan’ a Chief known as Vanni, ‘putkarath thIvu mannan,’ who was ruling the island of Pushkara, ‘annadhu Or narar valiyar? endre araindhaan’ asked, ‘is that so? Are these men (and monkeys) so very strong?’

What can be more humiliating for a leader, who ruled the worlds by sheer muscle power, and who had built a very large army of the ‘best of all ogres’ who respected him only for his might (or what else was there in Ravana that they could respect him!) to be laughed at for having called them to accomplish a task, the performance of which would be a slur on their dignity. Using a sledgehammer to kill a fly on the glass-window! Malyavan, the grandfather of Ravana intervenes and explains how even Kumbakarna and Indrajit were wiped out from the face of the earth.

We now see Ravana hiding the fact that he was defeated in the day of the first war at the hands of Rama. He is questioned by Vanni. ‘nI ivar elaam madiya,’ When so many of our men, including your brother and sons, have died ‘enna kaaraNam igal seyyaadhu irundhadh?’ what held you back? Why did you not go in war with them? What stopped you? ‘punmai nOkkinEn,’ replies Ravana. I did not fight because I was ashamed to fight with men. How do you expect me to fight puny creatures! Does it befit my stature? Who would take pride in fighting with babies born only the other day! ‘naaNinaal porudhilEn’ I did not fight because I was ashamed.

‘Now my men,’ Ravana addressed them, ‘do me a favour. All of you go and kill just the two of them. I need your support for maiming at least one of them. Rama.’ “Surrounded by the entire army of elephants and horses, nay, graced with columns of chariots and foot soldiers, march you all. (Nay) encompassing Rama, the leader (of the enemies) you ought to kill him in combat, discharging hails of arrows (even) as clouds pour showers during the monsoon. Or I shall (easily) dispatch him tomorrow, while the world stands looking on, once his limbs have been torn by you, with your sharp arrows in a major conflict.” (Valmiki Ramayana, Yuddha Kanda, Canto XCIII, Sloka 2 and 3)

You go and kill him, just that one person. If you are not able to kill him, I will do so. I will kill him, after you maim him with your arrows!

Is this the Ravana that we have seen till this day!

= Too late to… =
<blockquote>But it is not that the Chiefs of the Core Army were dull-headed dummies. ‘You should have sent Sita back,’ says Vanni, the Chief of all of them… </blockquote>
The first experience is still in his mind. The first defeat still haunts him. But he is not able express it. When he woke Kumbakarna up as soon as he returned from the battlefield hanging his head down in shame, we saw him cleverly leaving out the information that he went to the war and was defeated. Now, when the massive core army has been collected, he still wants to keep a foot away from Rama and Lakshmana. He wants his core army to deal with them. And he makes his plan sound grand. Very grand indeed!

‘vaanarap perum sEnayai,’ Of the large army of monkeys, ‘yaan oru vazhi sendru,’ I shall take care, fight with all of them ‘Un arak kuraithu,’ sever them limb by limb ‘uyir uNben’ and devour their lives. ‘nIvir pOi orungE,’ You all collect together ‘aana matru iruvaraik kOrIr’ and fight with just these two.

Very clever indeed. ‘Let me go and bear the brunt of facing the vast army of powerful monkeys and wipe them clean, all by myself. You, with all the countless millions of your soldiers, go and fight just the two of them. I need only this favour from you.’ Place this side by side with what Valmiki’s Ravana says. “Or I shall (easily) dispatch him tomorrow, while the world stands looking on, once his limbs have been torn by you, with your sharp arrows in a major conflict.”

But it is not that the Chiefs of the Core Army were dull-headed dummies. ‘You should have sent Sita back,’ says Vanni, the Chief of all of them. ‘mUdhu uNarandha im mudhu magan’ (We heard) this elderly person (Malyavan) who has all the information of the past (whose knowledge and experience is rich) ‘kUriya muyarchi’ as advised by him, ‘seedhai enbavaL thannai vittu,’ returning the woman by name Sita, ‘am manidharaich chErdhal’ and live in peace with those humans ‘aadhiyin thalai seyath thakkadhu,’ but this should have been done in the very initial stages. ‘inich cheyal.’ If we do it now at this stage, ‘kaadhal indhirasithayum maayviththal kaNdum’ even after the death of Indrajit, ‘azhivaal’ would be harmful (to our reputation).

‘You should have listened to the wise words of this grand old man, given that woman back and established good relations with those men. But this should have been done at the very early stages. Now it is too late. We have lost so many lives. We have lost precious lives of Kumbakarna and even Indrajit. If we attempt to make peace with them at this stage, it would then make a mockery of the persons who shed their lives, fighting for your cause. And therefore, we are left with only one choice, that of continuing the battle.

I am narrating this only to show that even the chief of the core army, the very last of resources that he counted on, was not in favour of his misadventure; was not in favour of a war with Sri Rama but agreed to do so merely because it was too late and they were left with no choice.

Ravana is stripped bare of all his dear ones, all his friends, all his reliable soldiers. The mUla bala sainya is marching into the field of action, striking terror all around. The monkey chiefs were so terrified, that we saw them running away from the battlefield, in our earlier discussions. (See: [http://www.heritagewiki.org/index.php?title=Angada#Loyalty_turning_into_hostility Loyalty turning into hostility]). Angada collected them with great difficulty. If Ravana said that he would ‘vanquish all the Vanara host all by himself,’ he did not mean it literally. What he meant was that he, assisted by a vast contingent of his army, would do so. But Rama decided, decided in split-second, that he would handle the situation all by himself, fighting all the millions of ogres single-handedly, alone and unassisted.

= Delighted a minute too soon =
<blockquote>Ravana threw a grand party on his return, with the firm belief that he has succeeded at last. But it was his last day of happiness. He did not have much time afterwards. </blockquote>
That Rama, whose trusted Chiefs – excepting a handful of them – who were terror-stricken and ran away from the battlefield was left with the burden of instilling confidence in his side and decided to take on the vast multitudes of ogres alone, all by himself is a matter of discussion for another day. ‘It is not that I depend on you for carrying out this task,’ he tells Sugriva in another place. ‘I can handle it all by myself.’ True to his words, he undertook the mission, ordering Lakshmana and Hanuman to guard the Vanara army in his absence.

His movements and his arrows were so swift that ‘He appeared in all corners of the battlefield at the same time,’ says Valmiki. Remember. On this occasion even the ‘siriya thiruvadi’ Hanuman is not with him and he treads the earth unassisted. If not anything else, even if it is not elaborated, this Sloka from Valmiki is worth mentioning here. “Those night-stalkers were able to perceive on the battlefield the mot terrible deeds of Sri Rama, which were difficult to perform for others, only when they had actually been performed by him (and not while they were being performed, his movement being quick as lightning). They could not actually behold Sri Rama while he was dispersing the huge army (of the ogres) and destroying great car-warriors, any more than one could see a blast blowing in a forest. (His presence could be detected only by his deeds.)” (Valmiki Ramayana, Yuddha Kanda, Canto XCIII, Sloka 20 and 21)

They could not see him. But the results of his actions could be seen and confirmed his presence everywhere, at the same time! This beautiful, inspiring and enthralling scene deserves to be studied later, more appropriately when we study Rama.

While Rama was engaged in a fierce battle with the mUla bala sainya, Ravana sneaked in from the other side. ‘Appear where you are least expected,’ says Sun Tzu, in his Art of War. If one studies the strategies of Ravana, it can be seen that his techniques go very well with the strategies that Sun Tzu details. But this was an enemy who clearly foresees all kinds of moves now! Rama had put Lakshmana aided by Hanuman with the specific instruction that they should be on guard against the surprise attack of Ravana!

That led to a fierce combat between Lakshmana and Ravana. This battle was described in detail in our study of Lakshmana. Ravana was enraged by Vibishana who was acting as the resource person for Lakshmana and countering his divine missiles. He, in a fit of rage, hurled his lance, Shakthi, an unfailing missile on Vibishana. Lakshmana offered himself gladly, in order to protect Vibishana. (See: [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_7#The_attempt_on_Vibishana The attempt on Vibishana], [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_7#Remarkable_hero Remarkable hero] and [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_7#A_solider_to_the_core A solider to the core]) Ravana was overjoyed that his Shakthi, aimed at Vibishana, struck Lakshmana instead, without his having to make any attempt on the offensive against that impregnable hero. He returned to his palace that day, happy and contented for the last time of having eliminated Lakshmana, in the full knowledge that Sri Rama would not be able to stand the bereavement of his brother and would either go back or give his life up.

He threw a grand party on his return, with the firm belief that he has succeeded at last. But it was his last day of happiness. He did not have much time afterwards. He had to come back to the field very soon to face the person who he was avoiding all these days. Here emerges the real Ravana. The warrior that he was.

= There is no hurry =
<blockquote>It is a complete change of attitude that we see in Ravana when he starts for the war, now. It is no more a struggle for Sita. Here is a challenge to his honour. </blockquote>
It is a complete change of attitude that we see in Ravana when he starts for the war, now. It is no more a struggle for Sita. Here is a challenge to his honour. Here is a human being who is turning his unbeatable army, into dust effortlessly, and totally unaided and unassisted. Grief-stricken, shocked and surprised, anybody else would have crumbled down that day.

He collected all that remained of his army. He took all the remaining divine weapons that he had earned because of his past austerities; donated riches to the needy and prepared himself for the last struggle. A battle unto death.

‘Isanai, imaiaya mukkaN oruvanai,’ To the Lord, the Lord with the unwinking third eye, ‘irumaikku Etra pUsanai murayin seydhu,’ he offered such worship that would bestow that which is needed in this world and in the other, ‘thiru marai pugandra dhaanam vIsinaan,’ and donated liberally as laid down in the scriptures. ‘matru vEttana vEttaarkku ellaam aasu ara nalgi,’ and gave away whatever was wanted to whoever that wanted them, ‘pOrth thozhirkku amaivadhu aanaan’ he set his mind on the battle and started off.

His heart was set more on the victory in the war. More on retaining his honour. More on fighting to the end to establish his waning glory. Sita is immaterial now. It is an ‘either win or die’ situation for him now. ‘mandral am kuzhal sanaki,’ he declares, ‘than malark kaiyaan vayiru kondru, alandhalaik kodu nedum thuyaridaik kuLiththal,’ It is either that Janaki whose thick tresses are decorated by flowers, is immersed in misery and sorrow, beat her belly with her slender arms because of the bereavement of her husband. ‘andru idhu ennidin,’ Or if this does not happen, if this is not possible, ‘mayan magaL ath thozhil urudhal’ the daughter of Mayan be pushed into such a state.

Only one of us would remain at the end of this day’s battle. It would be either Sita or Mandodari who mourns over her husband. As we have been mentioning, this was the state of mind that Rama was waiting for. This was what he wanted Ravana to be, before the last test of strength. It was not mere killing that he intended. If it was so, he could have killed him right on the day of the first war when Ravana had lost all his army and was standing on the ground, stripped of his shield and all his weapons.

The mind of Rama is seen in another verse when Indra sends him his chariot for the battle. ‘Listen to me,’ he tells Matali, the charioteer of Indra who had come to assist him. ‘maatali vadhanm nOkki,’ He looked at Matali ‘mannar tham mannar maindhan,’ and that son of the Emperor (told him) ‘kaadhalaal karumam ondru kEttiyaal.’ Listen to what I intend, for the love of me. ‘kaLiththa sindhai Edhalan,’ Let Ravana whose heart is bubbling with joy (because of his successes in the war that is about to ensue) ‘migudhi ellaam iyatri,’ do whatever he wants. Let him go berserk. Let him have his way. Be patient. ‘pindrai,’ after that, ‘en sOdhanai nOkki cheidhi,’ understand what I intend and act accordingly. ‘thudippu ilai.’ There is no hurry.

Let him have his way today. Let him get the feeling that he is moving towards his victory. Do not get confused by all this. Let him complete his deeds and then look at me for my signal. See what I am going to do. There is absolutely no hurry.

= The Trident of Shiva =
<blockquote>Rama did nothing to resist the trident that was advancing menacingly. It flew to him with the only intention to kill, with the large bells attached to it sounding loudly… </blockquote>
Very few epics can match the detailed description of the war scene so very vividly presented by Valmiki or Kamban. The Poets give intricate details of the battle between Rama and Ravana tirelessly. They deserve our attention not because of the curious details of the divine and the plain weapons and the strategies that were adopted alone, but also because it is in these scenes that the qualities of both Rama and Ravana are seen in a better and brighter light.

Kamban brings out the divinity of Rama in the war scenes. If Ravana blew his conch and sent waves of terror and trepidation all around, it was Panchajanya that resonated itself in the conch of Indra that Matali the charioteer blew. ‘sonna sanginadhu Osai thuLakkura enna sanu ena imayavar Engura,’ Ravana sounded his conch and struck terror in the hearts of celestials, leaving them perplexed. ‘anna sanginaip poraamayinaal,’ since it could not bear what the sound of Ravana’s conch was causing all around, ‘ari thanna sangu thaanum muzhangitraal’ the Panchajanya issued its clarion call by itself, that mixed with the resonance of the conch of Indra.

Rama parried and destroyed al the arrows that Ravana aimed at him. He allowed him to play all the tricks that he was capable of. If the chariot of Ravana roe to the skies, Matali would manoeuvre Indra’s chariot on which Rama was seated into the sky as well. Ravana expended all his tricks, put all the experience that he had gained in his unparalleled wars over the thousands of years of his existence into his war, a war that he had decided to wage to the last.

Resorting to his divine astras, Ravana aimed the Maya astra and created the illusion of all dead ogre warriors including Indrajit, Kumbakarna, Atikaya et al returning to the battlefield and it appeared as though those illusory forms advanced towards the terror stricken Vanara host. Rama parried the Maya astra with the gnana astra. It is more appropriate to study these scenes in detail when we study Rama. We will limit ourselves only to the most important highlights.

In the long drawn out but methodical warfare, Ravana finally decided to use the trident of Lord Shiva that he had acquired from him. Sri V V S Aiyar brings out the scene beautifully in these words:

“The triple lance of Shiva was then hurled by Ravana which came flaming through the air, spreading a weird light over all things and terrifying the gods. The arrows that Rama aimed against it, all fell powerless to hurl it, and it came on and nearer and nearer Rama. When even divine weapons could not prevail against it, Rama stood motionless. The Devas trembled to see Rama standing inactive, a target to the terrible weapon of Shiva hurled by the foe. Dharma itself was terror struck.”

Rama did nothing to resist the trident that was advancing menacingly. He allowed it to reach all the way to him. ‘sangaaraththaan kaNdai olippa thazhal sindha,’ It flew to him with the only intention to kill, with the large bells attached to it sounding loudly and spewing fire, ‘pongu aaraththaan maarbu edhir Odip pugalOdum,’ and advanced to the flower bedecked chest of Rama, ‘vengaaraththaan mutrum munindhaan,’ Rama (who was inactive till that point of time) showed all his anger ‘veguLip pEr ungaaraththal ukkadhu pal nUru udhir aagi’ and the trident broke into hundreds of pieces when Rama stopped it with a loud and angry ‘hoom’. That is, he sounded like an angry parent who stops his mischievous child to silence it. ‘Hoom’ he shouted and the Trident of Shiva broke into fragments.

The feelings of Ravana now were no different from that of Indrajit who saw his Narayana astra, aimed at Lakshmana, returning to him without harming Lakshmana and after paying its obeisance to him by circumambulation. ‘This person,’ realised Ravana, ‘is the Supreme of the Three.’

= Supreme of the Three =
<blockquote>This realisation was too late for him to retrace his steps. Had he done so at this stage, he would have gone down as the last and lowliest of all cowards that existed on earth. </blockquote>
‘Who could he be!’ was the first thought that ran in his shocked and dazed mind. For the first time Ravana realised that he is facing a foe of formidable nature. ‘If he can turn the trident of Shiva that I hurled at him to pieces merely by raising his angry voice, he is something to be reckoned with,’ he thought. ‘ungaarathidai ukku Odudhal kaaNa nindran,’ seeing the trident falling to pieces by a mere sound of anger, ‘an naaL vIdaNanaar sol ninaivutraan’ the words of Vibishana started ringing in his mind.

Though Kamban limits it to the words of Vibishana, he should have actually meant all the words of wise counsel, of Mälyavän, Kumbakarna and his own endeared son Indrajit. ‘Let all be well at least after my death,’ said Kumbakarna. Indrajit repeated the very same words, when he, like Kumbakarna, was left with no option but to pursue the course of battle. His mind runs wild at that moment. He is perplexed over the real identity of this person who stands before him.

‘sivanO allaan.’ No. He is not Shiva. ‘naan mugan allan.’ I know for sure that he is not Brahma, the four-headed Lord either. ‘thirumaalaam avanO allan.’ Or could he be Vishnu? I do not think so. ‘thavanO ennin,’ Or if I am to deduce him to be one among great sages (if he is not one of the Three) ‘seydhu mudikkum tharan allan,’ no a sage cannot fight like this. ‘ivanO dhaan av vEdha mudhal kaaraNan endraan.’ He must verily be none other than the Supreme One whom the Vedas point to, who is the very reason for the existence of the Vedas, and One who is sought after by the Vedas.

This realisation was too late for him to retrace his steps. Had he done so at this stage, he would have gone down as the last and lowliest of all cowards that existed on earth. He had pushed others into this mission, on his behalf. This mission had only him and his desire at the centre and nothing more than that. As we have discussed already there was no other purpose, noble or otherwise, for all others to shed their dear lives. It was not a common cause they were fighting for; nor was it against the aggression of an abominable enemy they were resisting. The war was fought for only one reason. Ravana’s desire for Sita and his inability to accept the vile nature of his act, despite being reminded of whom he is defying and whom he is denying.

‘naasam vandhu utra pOdhum nalladhu Or pagayaip petrEn,’ he had told Mälyavän, recounting his defeat at the hands of Rama, earlier. ‘I have an enemy worth the name even at the face of destruction.’ ‘Even if I have to die, I will not die that easily,’ he had told Indrajit. ‘I will not return Sita for anything, whatever be the reason,’ was his declaration throughout.

His soldierly bearing returned to him once again. ‘Whoever he is, let that be so,’ he decided. ‘I will not take one step back. I will not retreat.’ ‘yaarEnum thaan aaguga.’ Whoever he is, let it be. Let him be Shiva, Brahma or Vishnu or the Supreme of the Three. ‘yaan thani aaNmai pErEn.’ I will not swerve from my stand and will fight like the warrior that I am. ‘nindrE vendri mudippEn.’ I will stay here and fight and establish my victory. ‘pugazh petrEn.’ I have already won my reputation as a great warrior already, either way. ‘nErE sellum, kollum ennin,’ If Rama stands before me and kills me, fine. ‘nimir vendri vErE nirkkum.’ My victory would be in another form. My name would live as long as his name prevails. ‘mILkilEn.’ I will not retreat.

But the realisation, though late it be, served one good purpose. It erased the thought of Sita from his mind.

= The last phase =
<blockquote>Like the proverbial lantern that burns high and bright before it runs out of fuel, Ravana shone bright and burnt like ‘kalaagni,’ the primordial fire… </blockquote>
In the last day of the war, we see Ravana’s mind set only on his name, his reputation and his valour rather than anything else. He who walked back his way to his palace in shame from the first war, now shines out with his original qualities. Valiant was his efforts and extremely stiff was his resistance that day. Like the proverbial lantern that burns high and bright before it runs out of fuel, Ravana shone bright and burnt like ‘kalaagni,’ the primordial fire that is supposed to come out of earth at the time of deluge.

He struck with such force that Valmiki says: “Being overwhelmed by the ten-headed ogre, Sri Rama for his part could not (even) fit his arrows to his bow in the forefront of the battle. Knitting his brows, his eyes turned slightly crimson, he gave way to a fierce rage as though he would consume the ogres.” (Valmiki Ramayana, Yuddha Kanda, Canto CII, Sloka 32)

Rama severed his heads one by one. But the heads kept growing back the moment one was severed. Kamban paints a gory picture of the battle when he says: ‘koydhadhu koydhu iladhu ennum koLgayin eydha vandhu ak kaNaththu ezhundhadhu Or siram.’ A (new) head would spring up on the very moment one of the ten heads was severed, with such quickness that the beholders had no means of knowing whether the head was severed or not. A head would laugh at Rama when it springs back in position. Another would scoff at him when it flies in the air, severed by his arrows.

Ravana then downed the flag flying high on the chariot of Indra on which Rama was seated. “He tore the standard (of Indra’s chariot) with a single arrow aimed at it, and having felled the golden ensign from (the top of) the chariot down to the seat of the chariot, Ravana struck Indra’s horses as well with a series of arrows.” (Valmiki Ramayana, Yuddha Kanda, Canto CII, Sloka 29)

Enraged by this act, Rama hurled the javelin of Indra – Vajra – that was brought by Matali, along with the chariot, at Ravana. Ravana fell unconscious in his chariot. His charioteer immediately moved him away from the field, impelled by his duty, loyalty and love for his king. It was an act of kindness, an act of concern and an act of love. But Ravana could not see the correctness of what his charioteer did. But it is difficult to serve Ravana, you see. He was overwhelmed with shame. He unsheathed his sword immediately, in order to kill the charioteer. “Your chariot was not arbitrarily removed by me, O gallant warrior,” pleaded the charioteer. What was done by me was done because I was overwhelmed with affection for my master, O lord! Command me with an eye to the reality of things, O valiant exterminator of your enemies!” (Ibid, Canto CIII, Sloka 22, 23)

‘Oyvum Utramum nOkki, uyir porai saaivy nIkkudhal saaradhi thanmaiththaal,’ explains the charioteer. It is the duty of a charioteer to see when his lord is energetic and when he is tired. He should see to it that his king is saved from the jaws of death when he is swooned and helpless. I removed you from the field because you were vulnerable.’ Ravana’s anger cooled at those words. He returned to the battle with redoubled rage and energy. The onlookers were taken aback at the speed. ‘vEtru oru vaaL arakkan enum vemmayaal.’ ‘This must be another Ravana!’ they thought.

 

Do I sound like singing the praise of Ravana? Partially yes. There is nothing wrong in praising a heroic deed, even if it comes out of Ravana. Sri Rama himself did not hesitate to do so. On the other hand, I am simply preparing the ground for the study on Rama. For instance there are two remarkable qualities of Rama that come out in this one scene. Number one, he did not attempt to kill Ravana when he was unconscious. This was the second time that he spared him his life. Number two, the vinaya with which Rama speaks to his charioteer is to be seen against the backdrop of the above scene. But of course, that has to wait for some more time.

= Guilt expiated =
<blockquote>Ravana, when he gave up his life, did so for the sake of his reputation and not for Sita. His mind was clean of the lust that he had at the time of his death… </blockquote>
The war between Rama and Ravana lasted for seven days. ‘rama ravanayor yuddham rama ravanyoriva’ sang Valmiki. “the struggle between Sri Rama and Ravana can be likened only to the struggle between Sri Rama and Ravana.” We have seen only portions of it from the angle of Ravana. The glory of it is yet to come. What we have seen so far is only a preparation of ground for a detailed study when we take up Rama.

Kamban is very particular that the fair name of Sita is not affected in any manner. In the beginning, when Surpanakha stoked the fire of lust in Ravana, Kamban made a mention. mayiludaich chaayalaaLai vanjiyaa munnam,’ Even before he abducted Sita (and isolated her in prison) ‘nINda eyiludai ilangai vEndhan idhayamam sirayil vaiththaan’ Ravana arrested and imprisoned her in the gaol of his heart. (See: [http://www.heritagewiki.org/index.php?title=Ravana_-_Part_2#A_tender_feeling.3F A tender feeling?])

Kamban remembers that the prison of Ravana’s heart needs to be opened now. He is very particular that the heart of Ravana is cleansed before he dies. He is very particular to open this prison of Ravana’s heart and release Sita from there, in full view of the world, before Vibishana could assume the kingship of Lanka and set her free. It was not just for the sake of holding Ravana above what he was. He expiated Ravana of the guilt because he could not allow even the slightest of stain to remain on Sita, writing of whom he often forgets himself and floats higher and higher up on the “viewless wings of poesy.”

He remembers those lines after around 7000 verses (6762 to be precise). Mandodari, the wife of Ravana runs to his dead body, and is overtaken by grief at the sight of her valiant husband lying on the dust of ground drilled by arrows a myriad, one away from the other just by less than a hair’s breadth. She breaks down at the sheer number of them and the depth each had drilled through his body. ‘Ah my darling! Your mighty frame that lifted Mount Kailash up is drilled through by arrows so many that there is not even space for spilling a single seed of sesame.’
<blockquote>‘kaL irukkum malark kUndhal saanakiyai manach chirayil karandha kaadhal uL irukkum enak karudhi udal pugundhu thadaviyadhO oruvan vaaLi?’ </blockquote>
‘What are they doing in your body, piercing it this deep? Is each of his (Rama’s) arrow reaching the depth of your heart, just to ensure that there is no trace of the love that you had for Janaki, where you had kept her imprisoned?’ ‘manach chirai’ she says, using almost the same phrase that was used by the Poet in Aranya Kanda. That prison is empty now. Even the last traces of lust, if any, which was already wiped clean by the death of Indrajit, and the personal realisation of Ravana in the battlefield, were cleansed by the sharpest of arrows of Rama.

Ravana, when he gave up his life, did so for the sake of his reputation and not for Sita. His mind was clean of the lust that he had at the time of his death. It was precisely this state of mind that Rama was waiting for and that is why he did not kill him at the end of the war on the first day and also when he fell unconscious in his chariot in the last day. And who else other than Mandodari, the wife of Ravana, can vouch for that fact? And how eloquently, how beautifully, how movingly she declares that!

There he lies on the field. As Sri VVS Aiyar says: “So ended the hero of a thousand battles, the most valiant hero, excepting Rama that epic poetry has ever created or sung. Achilles and Hector and even Arjuna and Bhima look like mere pigmies when placed beside this giant-king of Lanka. We do not speak only of the physical stature that the poet attributes to him. His passions and his power, his valour and his pride, his prowess and his authority are on the same gigantic scale as his vast physical proportions.”

He could not bear the thought that a woman could reject him. That made him try all the tricks in the book and also not in the book. One more instalment on this and we can move over to Sita.

= A grand character, but… =
<blockquote>You conquered your senses. You observed righteousness in the beginning and that is how you were able to conquer all the worlds. Now, they have conquered you! </blockquote>
Without doubt, Ravana is a grand character. Be it Valmiki or Kamban, both have crafted the character with grandeur. We have seen Rama remarking when he saw Ravana for the first time: “Oh! Ravana, the lord of ogres, is invested with an extraordinary luminous glory! Like the sun, Ravana is difficult to gaze on because of his rays of light. I do not actually discern his form, fully invested (as it is with effulgence. (Valmiki Ramayana, Yuddha Kanda, Canto LIX, Sloka 26 and 27)

Rama praises him very generously, after the war. He says, “Ravana has not met his death because he lacked in energy. He has fallen in combat for the good of the world even though he was endowed with terrible prowess and exhibited extraordinary enthusiasm of a very exalted type and remained undaunted (throughout). (Ibid, Canto CIX, Sloka 14)

It was no mean achievement, performing a gory penance on years on end, waging a war and winning all the three worlds. But he stands as an example – or rather a warning – of how one has to guard one’s mind always, irrespective of the fact whether one is considered to have hushed – or indeed won – one’s sense-centred, sense-directed and baser desires. As we have had occasion to point out earlier, the process of staying in control, as far as the desire to run after the gratification of the desires generated by the five-senses is concerned, is a continuous and unceasing one. ‘It is like waging a perennial war,’ says Valluvar. ‘adal vENdum aindhan pulaththai.’ It is a war that you have to wage against the senses five. You don’t afford to be slack even for a moment – even after the ‘supposed’ victory over them. The mind may take you anywhere, once you lose grip over it.

That is what Mandodari says in her lament. ”indhriyaaNi puraa jitva jitam thribhuvanam thvaya” After subduing the senses (including the mind, the internal sense) (all) the three worlds were conquered by you (I the course of the austerities practised by you) in the past. You (now) stand vanquished (in your turn) by the senses themselves (who have ceased to co-operate with you) as though they recollected their old grudge against you (occasioned by their discomfiture at your hands).” (Ibid, Canto CXI, Sloka 15)

You conquered your senses. You observed righteousness in the beginning and that is how you were able to conquer all the worlds. Now, they have conquered you! You lay on the ground today, because you let them conquer you. They in turn took revenge on you; they sprang back on you with the same force with which you suppressed them.

He was pious in the beginning; he was a tempest in the battlefield; he established his victories by sheer strength – strength of physical might and strength of the boons that had. But the real strength that is the foremost of all others, – the strength of character was sadly lacking in him. Moral Law is the first of all the five constant factors that govern the Art of War, says Sun Tzu. Of what avail is all external victories, if one fails to establish the victory over one’s own self?

The questions that Mandodari throw on the mortal remains of Ravana push us into deep contemplation. “That curse which was pronounced by them at that time on their having been wronged by you, has fallen on you. The popular saying that ‘the tears of women devoted to their husband do not generally fall on earth’s surface in vain’ has come out true in your case, O King! Nay, how was this mean act of abducting a woman actually perpetrated by you, O King, who, having invaded (all) the three worlds by your might, prided on your heroism? How cowardly it was on your part that the aforesaid consort of Sri Rama was borne away by you after luring away Sri Rama from his hermitage by recourse to a fraud in the shape of an (illusory) deer and also removing Lakshmana (from the scene).” (Valmiki Ramayana, Yuddha Kanda, Sloka 66-68)

One of the grandest warriors that epic poetry has ever produced. There is no denying that. But where does he stand in the estimation of his own wife!

 

Hari Krishnan 

 

[[Category:Ravanan]]

Ravana - Part 8

2010-02-25T14:51:31Z

Hariki:

= The first sign =
<blockquote>With the death of Atikaya grief overtakes him. But we see a very important change taking place in him for the first time. </blockquote>
Unlike Kumbhakarna, Atikaya was not pushed into war. The handsome and very powerful second son of Ravana was unable to bear the loss of reputation that his father has been suffering and threw himself voluntarily into mending it. Atikaya wanted to avenge for the death of Kumbakarna and therefore he chose to fight with Lakshmana and kill him in order that Rama undergoes the same kind of sufferings that his father was undergoing, with the loss of his brother. (See: T[http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_6#The_Battle_with_Atikaya_I he Battle with Atikaya I] and [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_6#The_Battle_with_Atikaya_II II])

The battle with Atikaya, though not an easy one, was very short in duration. Lakshmana brought him down. Sri VVS Aiyar captures the emotions of Ravana when the messengers from the battlefield came to him for conveying the message of death of Atikaya. Here is a snapshot that Sri Aiyar gives from Kamban.

“Similarly, when Atikaya’s death was announced to him, tears gushed forth from his eyes; he sobbed and stood like a sea agitated by the changing emotions – dashing one against another – of grief and shame and pity and indignation and heroic determination. Now he would look in the direction of the battlefield; now he would look at the Devas standing around, now he would think on the unbearable shame of his son’s defeat and death; now he would look at his sword that had earned for him so many triumphs; now he would wring his hands in despair. Now like a mad man he would in turns smile and weep, frown and crouch in shame. Now he would think of demolishing the vault of heaven, now he would think of lifting he earth; now he would think of destroying all life in one full swoop.”

The death of Kumbakarna brought him grief and no more. He was shocked and choked with unbearable agony. But we see him not even making an attempt to retrieve the mortal remains of Kumbakarna from the war front. The Poet shows us the scene in which Atikaya stands mourning over the headless trunk of Kumbakarna, in the battlefront. With the death of Atikaya, of course – and obviously – grief overtakes him. But we see a very important change taking place in him for the first time.

‘maNNinai edukka eNNum.’ He would think of lifting the earth. ‘vaaninai idikka eNNum.’ He would, the very next moment, think of assuaging his anger by demolishing the vault of heaven. ‘eNNiya uyirgaL ellaam oru kaNaththu etra eNNUm.’ He would the other moment set his mind on destroying all life form. ‘peN enum peyarai ellaam piLappen endru eNNum,’ says the Poet. He would think that he would destroy all that is feminine, all that is known as women.

Ravana’s very first loss is of a dear one started with Aksha, the youngest of his sons, killed by Hanuman in Sundara Kanda. Though grieved, the thought of his unreasonable, unnatural and illogical infatuation did not trouble him. His own defeat at the hands of Rama did not evoke such a feeling in him. Instead, that humility troubled him only because Sita would mock at him. ‘saanaki naguvaL endrE naaNaththaal saambugindraan,’ said the Poet. He was humbled by only one thought – that she would mock at him. His infatuation grew stronger instead. Hook or crook, he tried to win her over.

When the death message of Kumbakarna reached him, he was standing before Janaki, with the ‘Maya Janaka’ and even then his amoral infatuation did not trouble his conscience. Now, for the very first time, we find a trace of that thought. ‘pEdhai nasai idaik kaNdaan enna nagum.’ He would laugh at his foolish desire that made him covet the wife of another person. This is only a faint flicker of a flame. And it necessitated the life of Indrajit to fuel it.

= And another sign =
<blockquote>People would think of Ravana, till the day they think of Rama! Ravana would live forever and ever in the minds of people! What more do I desire! </blockquote>
As we have seen, the attitude of Indrajit towards Rama and Lakshmana changes completely from the first war to the third war with Lakshmana. With the sacrificial fire at Nikumbhila having been destroyed and with his end showing up completely, Indrajit stood up with determination to do his best for his father. The completion of the Yaga would have bestowed him with invincibility. The rites stipulated that he should not rise up until the completion of the Yaga. In case someone moved in war with him, succeeded in destroying the Yaga and made him move away from his seat during its performance, then it was a forewarning that that person would vanquish Indrajit.

But Indrajit, even at that critical point of time, was worried about the safety of his country, his race and more importantly of his father, rather than that of his own. He rushed back to his palace, vanishing from the battlefield, to warn Ravana of his realisation that it was Narayana who had come in the form of Rama and Lakshmana. (See: The last encounter and [http://www.heritagewiki.org/index.php?title=Lakshmana_Vs_Indrajit_-_Part_2#Lakshmana_the_Supreme_II Lakshmana the Supreme II])

Though Ravana’s personal loss till that moment was exceedingly great, and though he had – like a flash in the oven – cursed himself for his desire for Sita for a fleeting moment, his heart was still not amenable to reason. ‘Do not allege me that I am afraid, father. ‘aasaidhaan ach cheedhai paal vidudhi.’ Give up the desire that you have for Sita and send her back. That would assuage their anger and they would go back. ‘un mEl kaadhalaal uraiththEn.’ I say all this out of my love for you.

How did Ravana respond! ‘Do not think that I counted on all of my men who fell a prey to the enemy. Do not imagine that I depend on the vast number of men that are still living in my army. ‘unnai nee avarai vendru tharudhi endru uNarndhum andraaal.’ Nor was it depending on your strength, with the hope that you would beat them in battle that I went into this venture. ‘ennayE nOkki yaan in nedum pagai thEdik koNdEn.’ It was solely dependant on my own personal power, valour and strength that I dared provoking this war. Therefore either you go and fight for me, or my child, tarry here and enjoy your rest. I would go now and establish a clean and easy victory over them in a trice.

Why would he not go back on his stance? It is not the desire for Sita alone now. Ravana has moved slightly away from that position. ‘There is no question of going back now,’ said Ravana. ‘Victory or defeat, life or death, I stand to gain either way.’ ‘vendrilen endra pOdhum,’ Even if it is that I do not win, ‘vEdham uLLaLavum yaanum nindruLen’ my name would be remembered as far as the Vedas exist, ‘av iraaman pEr nirkkum aayin,’ (if as you say he is an incarnation of Narayana and) if His name would remain as long as the Holy Books exist. People would think of Ravana, till the day they think of Rama! Ravana would live forever and ever in the minds of people! What more do I desire!

There is no question therefore of sending Sita back. ‘mIdhu ezhum mokkuL anna yaakayai viduvadhu allaal,’ If at all I have anything to give up, I would gladly give this body of mine up. For it is nothing different from the bubbles that form on the surface of water and burst in a wink. One has to die a death, after all! If as you say he is the great Narayana, let me wage a war once again with Him! ‘seethayai viduvadhu undO?’ Is there a question at all of giving up Sita, ‘irubadhu thiN thOL uNdaaga,’ endowed as I am with twenty mighty arms!

This is the second most important change in Ravana. It is apt to recall here the words of Ravana when Märicä advised him against his misadventure.

= Adieu my father, adieu =
<blockquote>Though he is pushing Indrajit into the bottomless pit from over the precipice, Ravana sounds a little more genuine now </blockquote>
‘It is better to die at the hands of Rama, pierced by his arrows,’ declared Ravana when Märicä tried to dissuade him from undertaking a sinful misadventure. His desire for Sita was just sprouting up at that time. ‘maara vEL kodhikkum ambaal pondralin, iraaman ambaal pondralE pugazh,’ he said. It is far, far better to be killed, if as you say that puny two-handed creature is so very strong and would kill me. Let me better be killed that way rather than being tortured by the fiery arrows of flower that cupid aims on me!

Compare this statement with his present declaration. I will not give up Sita. I would persist in fighting Rama. If I succeed, I attain what I desire. If I fail, I leave my name behind for thousands of years to come, for as along as his name remains. ‘pondrudhal oru kaalththum thavirumO?’ Can anyone dodge the jaws of death forever? ‘podhumaiththu andrO?’ is it not the inevitable and common end for all beings?

What these two phrases ultimately convey can be rewritten like this. ‘Though I am blessed with a lifetime of three and a half crore years, even that is another number. There is an end even to such a lifetime, though long be it.’ ‘indru uLaar naaLai maaLvaar.’ It is not unnatural for one who is live today to be dead and gone tomorrow. ‘pugazhukkum irudhi uNdO?’ But what lasts forever and ever is the name that you leave behind. I have an opportunity to leave my name behind and I won’t give up that easily.

For, if I give up now, what respect can I expect from celestials and others? Would they not mock at me that Ravana the Great, Ravana the terror of the universe ultimately went on his knees before a mere man! ‘vitanen seethai thannai endralum,’ On hearing that I have sent Sita back, ‘viNNOr naNNi,’ the celestials would (shed all their fears for me and would) rush forward ‘kattuvadhu allaal,’ and would bind me down (make me their slave) ‘ennai yaan enak karudhuvaarO?’ Do you think they would still hold me as the Ravana that I am?

Next comes the deep underlying heart of Ravana, bearing his original quality of a true warrior. ‘pattanan endra pOdhum,’ Even if I have to die, ‘eLimayin padugilEn yaan’ I would not fall that easily. Remember. I have established my victory over all the eight directions.

Though he is pushing Indrajit into the bottomless pit from over the precipice, though this sounds like another attempt at the ‘mock challenge’ that he adopted with Kumbakarna, Ravana sounds a little more genuine now. ‘You go back and take rest my child,’ he tells Indrajit. ‘solli en palavum,’ What is the use of empty proclamations? ‘nee nin irukkayaith thodarndhu,’ go now to your palace. ‘pulliya pagazhi vaangi,’ pull out all the arrows that are stuck all over your body. ‘pOrth thozhil siramam pOkki,’ Take complete rest and be rejuvenated of the travails you underwent in the war front ‘elliyum kazhiththi’ rest for the night. 8The night has fallen. It is time for you to sleep. Let me go there. I won’t tarry even a minute and allow time to go waste. Prepare my chariot!’ he ordered.

Indrajit, the lad who had immense love and respect for his father, was left with no other alternative but to push himself into action. He could not bear the thought of allowing his father to move into the battle when he was still alive. He moves the reader to tears when he says adieu to this father with the words: ‘ozhindhu aruL sItram.’ Let your anger subside. ‘sonna urudhiyaip poruththi.’ Please bear with me for telling you what is right to do. ‘yaan pOik kazhindha pin,’ I will go and (let it be understood clearly that I will) die. ‘nallavaak kaaNdi.’ Let good sense prevail at least after my death.

We see a completely different Ravana on the death of Indrajit. It cannot however be said that all his scheming had died with Indrajit. The last vestiges of that quality remained for one more day.

= A father in grief =
<blockquote>He found an arm of Indrajit that was lying on the ground, firmly holding the bow. It was lying on the ground like a black cobra… </blockquote>
Immense was Ravana’s grief when the messengers brought the death news of Indrajit. He quickly, without another thought, drew his sword and beheaded them all and fell down he next moment as if hit by thunderbolt. Those who were standing by his side rushed away from his sight, hit by terror of an extreme kind. ‘What would he do, how would he react,’ was the sole question running in the minds of all of them.

As we have seen earlier, Ravana was down with shame and of course grief, when Aksha fell. The death of Kumbakarna brought unbearable agony to him. The death of his other son, Atikaya shook him to his very roots that he, for the very first time, mocked at his own self for the kind of lust he had developed for Sita. But the death of Indrajit, the son whom he loved most, the son on whom he had pinned all hopes, the son who was the very sheet anchor of all his victories, put an end to all his lust and all his unjustified desire.

He fell down from his throne, on the ground, boiling like ‘vidam pirandha kadal,’ like the sea when it was churned for amrita and it spewed the most dreaded of venom from its bowels. He could not believe that such a thing could happen. ‘maindhavO ennum,’ ‘O my son!’ he would wail. ‘ma maganE ennum,’ ‘O my great son!’ he would scream. ‘endhayO ennum; en uyirE ennum.’ ‘O Indrajit! My father, the very source of my life!’ he would weep. ‘undhinEn unai naan.’ It was I who pushed you into this my dear son; it was I. ‘naan uLanE ennum.’ And I live here on this earth after giving you unto the hands of death. Why is that I still live!

It is a very long lament that Ravana lets out. Kamban presents it dramatically with each of the ten heads of Ravana letting out a different wail, one after the other, showing the deep feelings of a very loving father for his very valiant son. For the very first time in the entire epic, we see Ravana going to the field in search of the mortal remains of his son. It has to be remembered that never once in the epic did he even send servants to fetch the mortal remains of others, though they were closest and dearest to him.

The remains of Kumbakarna are seen by Atikaya; the mortal remains of Atikaya are seen by Indrajit in the battlefield, which evidence the fact that they remained on the battlefield until the very last day for Vibishana to perform the last rites. But it is not so in the case of Indrajit. Ravana himself goes to the scene of war, moving large number of dead bodies of his warriors, their animals, severed limbs and broken chariots. The picture is extremely pathetic.

He found an arm of Indrajit that was lying on the ground, firmly holding the bow. It was lying on the ground like a black cobra, holding the great rainbow in its mouth, says the Poet. A long and strong piece of arm black in complexion, severed from shoulder, with the arrow case attached to it, shining with golden armlets lying on the ground, which did not lose its grip on the bow even at that stage. Ravana took it up tenderly. Imagine the feelings of a father now for his valiant son. He placed the arm on his heads. With tear running down his cheeks in unending torrents, he looked for the body of his endeared son. And there it was lying at another end of the battlefield, severed of its head. Lakshmana had taken the head away that evening, as souvenir of his victory.

‘kai kaNdaan.’ Ravana saw the hand of his son (lying like a mighty wave). ‘karum kadal kaNdena mey kaNdaan.’ And then he found the body of his son that was lying like the vast black sea.

Who cannot but shed tears at this character now, despite all that he had wreaked, all his misdeeds notwithstanding and all his illegitimate and cruel deeds not denying? His words of grief would move even the most hardhearted person.

= The rites you should have performed… =
<blockquote>‘These are rites that you should have performed to my dead body my child! Look at what has befallen me!’ lamented Ravana… </blockquote>
Which father could bear the sight of the headless trunk of his son, severed of a hand lying on the ground? It was the shock of his life for Ravana. This was the same Ravana who in a fit of rage killed his own brother-in-law, Vidyujjihva, husband of Surpanakha, in war, without realising what he was doing. It is not that he did not lament the death of his other sons and Kumbakarna. He did. If he went through grief and misery and even shame when they shed their lives for him, it was the pinnacle of those feelings that he suffered at the sight of his son’s armless trunk.

Hours back, this son had come back to advise him to realise the gravity of the situation, to stop the war; to restore Sita and to conclude peace with Rama. He did not listen. He mocked at his son. He acted in such a way that slighted the pride of Indrajit and made him stoically to walk towards his death, warning his father – ‘kazhindhanEn endra pinnar nallavaak kaaNdi’ – to see things as they are, and d the right thing at least after his death.

Having pushed Indrajit into this task – against his will that had taken a ‘U’ turn towards the end – the onus now lies on Ravana for his death.

He would tenderly take the body and place it on his laps. ‘appu maari azhuthiya maarbai,’ On the chest that bore a shower of arrows, ‘than appu maari azhudhu izhi yaakkayin appum’ would he shed a shower of tears as to immerse it ‘maarbil aNaikkum’ would embrace it to his chest. ‘aratrumaal.’ Would wail loudly. ‘ap pumaan utradhu yaavar utraar arO?’ Who had suffered such an agony that would equal the pain that he went through?

He would pluck the arrows from the body one by one. He would break them to pieces out of anger. In the same manner as people expending their emotions and energy, pointlessly punching on tables and walls, he would think of crunching the sun, the moon and the universe between his teeth. Immeasurable was his anguish due especially to the fact that he could not locate the head of his son anywhere in the scene of action. Ravana, the great Ravana, the matchless ogre who could pluck Mount Kailash from its roots, the person who could establish a clean victory over the elephants guarding the directions, the ogre who ruled gloriously over the Universe and wreaking terror all around, was lamenting over the headless trunk of his dear son, his eldest son, helplessly on the field.

‘I saw the city of Indra set on fire. I ruled over the Universe. And it has been given to me to witness the headless frame of my dear son,’ he laments. Recollect here what Sita told him the other day when he tormented her with ‘Maya Janaka.’ ‘sumithirai eendra nan magan vaaLi nakka, naai avan udalai nakka,’ The arrows of Lakshmana are going to lick clean the life of your son Indrajit and his dead body would be licked by dogs. Ravana’s lament echoes those words now. ‘I have seen the most glorious of times in my days. ‘en madhalai yaakkai nari uNak kaNdEn.’ Now I witness the scene of my son’s body being feasted upon by foxes.

He makes the most moving statement. “Really speaking, obsequies in my honour ought to have been performed by you when I would have departed to the abode of Death, O hero!” (Valmiki Ramayana, Yuddha Kanda, Canto XCII, Sloka 13).

‘enakku nee seyyath thakka kadan elaam Engi Engi unakku naan seyvadhaanEn.’ These are rites that you should have performed to my dead body my child! Look at what has befallen me! I am that unfortunate father who has to I perform the very same rites to his son, my darling.

= Poison made of nectar =
<blockquote>Sita reads his intentions from his very gait, from his very visage, from the manner in which he is holding his sword. We see her in a different mood now. </blockquote>
That was the last straw that broke the camel’s back. Only, it was not a straw that hit Ravana here. It was harder than the thunderbolt. Unable to locate the head of Indrajit in the field of blood, Ravana returned to his palace with the trunk of his endeared son, sending waves of shock, lament and wails all around. Mandodari, the mother of Indrajit, falls on his frame. It has to be remembered that Mandodari is ranked very high and is one of the five most respected and venerable women – Ahalya, Draupadi, Tara, Sita and Mandodari. She is shaken to the very roots at the gory sight of his son’s body, falls on it and at the end of her lament she expresses her fears. Her fear of what would befall, what is in store.

‘panju eri utradhu enna,’ Like (bundles and bundles of) cotton wool consumed by a tiny speck of fire, ‘arakkar tham paravai ellaam,’ all the vast oceans of (multitudes of) Rakshasas have ‘vem sina manidhar kolla viLindhadhE,’ been obliterated by the anger of a man. ‘mINdadhu illai.’ Not a single one of them returned. ‘anjinEn, anjinEn.’ O! I am scared, I am scared now! ‘ach cheedhai ennum amudhinaal seidha nanjinaal,’ On account of Sita, the poison made of nectar, ‘ilangai vEndhan naaLai ith thagayan andrO,’ would not the king of Lanka be lying this-wise tomorrow!

I have lost the most valiant son, my only son now. I even now envisage the scene of my husband lying like this tomorrow. It’s all due to Sita, who is made of nectar, but who is actually a poison (for anyone but her husband). What Mandodari meant was ‘Ravana would be lying dead because of his desire for Sita.’ But those words evoked a totally different response from Ravana. ‘She is the source of all my trouble,’ he concluded.

“Deeply pondering with his mind, the cruel Ravana, who was tormented by the death of his (eldest) son (Indrajit) and overpowered by anger, resolved to kill Sita.” (Valmiki Ramayana, Yuddha Kanda, Canto XCII, Sloka 34). ‘van thazhaik kallin nenjin vanjagathaaLai vaaLaal kondru izhaithiduvEn,’ I will kill that woman of pitiless heart, whose mind is as hard as a stone, who is full of deceit, with my sword. So saying, he rushed to the Asoka Vana with his sword unsheathed and held high in hand.

There were other occasions earlier, which we have seen in detail, when Ravana stepped forward as if to kill, unsheathed the sword and even held it high. But that had never frightened her. ‘ennnayum kollaai.’ You would kill neither me. ‘innum unnayum kollaai.’ ‘Nor would you be able to kill yourself’, she had scoffed. (See: [http://www.heritagewiki.org/index.php?title=Ravana_-_Part_7#Maya_Janaka_IV Maya Janaka IV]). She knew that Ravana would not be able to kill her, at least for the period of one year that he had laid down for her. But the situation was not the same now. Ravana was extremely serious about his action. His fury had taken an entirely different shape now. He was merely threatening in the earlier instances. But he is determined to kill her now.

Sita reads his intentions from his very gait, from his very visage, from the manner in which he is holding his sword. We see her in a different mood now.

“Possessed with sorrow and (therefore) wailing, Sita spoke as follows – ‘From the way in which this fellow himself is rushing headlong towards me in fury, I fear the evil-minded ogre is going to kill me as if I were protectorless even though I have a protector (in my husband) … … Alas! That (sage) counsel of Hanuman was not followed by me, vile that I am. Had I left at that time, mounted on his back, tough not won back (by my husband), I would not have grieved as I am doing today, as I should be resting (in that case) in the lap of my husband.” (Ibid, Sloka 48, 55, 56)

That Ravana was bent upon killing her is evident from the words of alarm of Sita.

= A catastrophe averted =

The gravity of the situation is really striking. It is really serious, seen especially in the context of Sita’s fright at the sight of Ravana rushing to her with sword in hand. But it was Mahodara, (Suparsava according to Valmiki Ramayana) who came to the rescue of Sita this time. ‘No my dear king,’ he intercepted Ravana, ‘this does not befit you. It is not right to kill a woman, who is innocent, who has not wronged you in any manner, who is protectorless. This sword of yours was used against mighty celestials; Yaksas and others invincible might. Do you propose to use it against a helpless woman? Is this what Ravana is famed for?’ All said and done, it has to be admitted that Ravana had an ear for his ‘esteem’, his ‘fame’ and ‘acceptance by the world in general’. Strangely, these did not deter him from his passion for Sita. It is yet another story. What fuelled his passion for Sita was not her beauty alone. He was not able to digest the fact that someone could reject him downright. He was not used to this kind of a response from the fair sex, excepting of course on a few occasions that we have described earlier like the Vedavathi incident etc. If we recall, it was with a similar kind of argument that Vibishana could minimise the ‘punishment’ that he contemplated for Hanuman. Somehow, Mahodara was not for this dastardly act of attempting to kill a woman in prison. But if Sita was frightened, it should be remembered it was only momentary. She was not afraid of death. It was the imposing figure of Ravana with sword in hand, with a really serious intent, which pushed her off-balance for a time. We will discuss this later, when we take up Sita. Mahodara knows how to present his idea to his king. He does not stop with the warning that he sounds against the act of Ravana. He once again tempts Ravana. ‘The chances of success against the war with Rama cannot be denied,’ he says. ‘indru nI ivaLai vaaLaal eRindhanai.’ Agreed. You kill her now. You sever her with your sword today. ‘iraman thannai vendru mINdu ilangai mUdhUr eydhinai,’ Supposing in your war with Rama, you vanquish him, emerge victorious, and get back to Lanka, what would you do then? ‘vedhumbuvaayO?’ Would you brood over what you did now? Would you lament for having killed her a minute too early? And if you kill her, let us think of what effect it would have on the enemy camp. ‘pondrinaL seethai indrE.’ Let us assume that she dies now. ‘puravala,’ my King, ‘pudhalvan thannaik kondravar thammaik kollak kUsinai’ it will only be seen as your fear for the enemy. If she dies here, the very purpose of their campaign is lost and they would return to their place. You will lose a golden opportunity to avenge for the death of your son. You have to take revenge for the killing of Indrajit, remember that. If they go back, would it not deny you the last chance to assuage your anger for the killing of your kith and kin? Desist, therefore from this act. Concentrate your attention and efforts on the war and the killing of enemies, instead, said Mahodara. Good sense prevailed and Ravana ordered that the body of Indrajit be embalmed and preserved till he is back from his war with Rama. ‘There is no going back on my efforts to kill them,’ he vowed, ‘until their heads, who took away the head of my son as memento, roll on the ground. But if Ravana desisted from killing Sita that day, it was still due to the last remnants of lust for her that remained in his heart. His penchant for scheming and lying had not left him completely as yet.

= Summoning the Core Army =
<blockquote>You go and kill him, just that one person. If you are not able to kill him, I will do so. I will kill him, after you maim him with your arrows! </blockquote>
We now see Ravana standing alone, with all his trusted deputies dispatched to the other world, having to face the Rama in the theatres of war. He makes one last attempt and sends word for all the Rakshasas forces that are stationed all over the globe and collects them in his place. This force, known as his ‘mUla bala sainya’ or the core army was the base of all his power, consisting of warriors the very best and handpicked commandos, equalling the stature of Kumbakarna. Several millions of Kumbakarna and Indrajit walking the earth, that is to say.

Kamban describes their appearance very vividly. Of course the scene offers all the scope for his eye for details and vivid imagination to envision an overwhelming picture of multitudes of ogres of various shapes and sizes marching to Lanka. Once they assemble, Ravana invites the Chiefs for an appraisal of the situation. Since they live in far off lands, they are not aware of what has actually happened. ‘Was it for killing monkeys and men that you summoned us!’ laughed the chiefs. ‘enna,’ (As Ravana) explained them (the purpose for which they were summoned), ‘kai erindhu,’ they clapped their hands in mock appreciation ‘urum ena nakku,’ and laughed like thunder. ‘minnum vaaL eyitru arakkarai am kaiyaal vilakki,’ Signalling them not to laugh and remain calm, ‘vanni enbaan’ a Chief known as Vanni, ‘putkarath thIvu mannan,’ who was ruling the island of Pushkara, ‘annadhu Or narar valiyar? endre araindhaan’ asked, ‘is that so? Are these men (and monkeys) so very strong?’

What can be more humiliating for a leader, who ruled the worlds by sheer muscle power, and who had built a very large army of the ‘best of all ogres’ who respected him only for his might (or what else was there in Ravana that they could respect him!) to be laughed at for having called them to accomplish a task, the performance of which would be a slur on their dignity. Using a sledgehammer to kill a fly on the glass-window! Malyavan, the grandfather of Ravana intervenes and explains how even Kumbakarna and Indrajit were wiped out from the face of the earth.

We now see Ravana hiding the fact that he was defeated in the day of the first war at the hands of Rama. He is questioned by Vanni. ‘nI ivar elaam madiya,’ When so many of our men, including your brother and sons, have died ‘enna kaaraNam igal seyyaadhu irundhadh?’ what held you back? Why did you not go in war with them? What stopped you? ‘punmai nOkkinEn,’ replies Ravana. I did not fight because I was ashamed to fight with men. How do you expect me to fight puny creatures! Does it befit my stature? Who would take pride in fighting with babies born only the other day! ‘naaNinaal porudhilEn’ I did not fight because I was ashamed.

‘Now my men,’ Ravana addressed them, ‘do me a favour. All of you go and kill just the two of them. I need your support for maiming at least one of them. Rama.’ “Surrounded by the entire army of elephants and horses, nay, graced with columns of chariots and foot soldiers, march you all. (Nay) encompassing Rama, the leader (of the enemies) you ought to kill him in combat, discharging hails of arrows (even) as clouds pour showers during the monsoon. Or I shall (easily) dispatch him tomorrow, while the world stands looking on, once his limbs have been torn by you, with your sharp arrows in a major conflict.” (Valmiki Ramayana, Yuddha Kanda, Canto XCIII, Sloka 2 and 3)

You go and kill him, just that one person. If you are not able to kill him, I will do so. I will kill him, after you maim him with your arrows!

Is this the Ravana that we have seen till this day!

= Too late to… =
<blockquote>But it is not that the Chiefs of the Core Army were dull-headed dummies. ‘You should have sent Sita back,’ says Vanni, the Chief of all of them… </blockquote>
The first experience is still in his mind. The first defeat still haunts him. But he is not able express it. When he woke Kumbakarna up as soon as he returned from the battlefield hanging his head down in shame, we saw him cleverly leaving out the information that he went to the war and was defeated. Now, when the massive core army has been collected, he still wants to keep a foot away from Rama and Lakshmana. He wants his core army to deal with them. And he makes his plan sound grand. Very grand indeed!

‘vaanarap perum sEnayai,’ Of the large army of monkeys, ‘yaan oru vazhi sendru,’ I shall take care, fight with all of them ‘Un arak kuraithu,’ sever them limb by limb ‘uyir uNben’ and devour their lives. ‘nIvir pOi orungE,’ You all collect together ‘aana matru iruvaraik kOrIr’ and fight with just these two.

Very clever indeed. ‘Let me go and bear the brunt of facing the vast army of powerful monkeys and wipe them clean, all by myself. You, with all the countless millions of your soldiers, go and fight just the two of them. I need only this favour from you.’ Place this side by side with what Valmiki’s Ravana says. “Or I shall (easily) dispatch him tomorrow, while the world stands looking on, once his limbs have been torn by you, with your sharp arrows in a major conflict.”

But it is not that the Chiefs of the Core Army were dull-headed dummies. ‘You should have sent Sita back,’ says Vanni, the Chief of all of them. ‘mUdhu uNarandha im mudhu magan’ (We heard) this elderly person (Malyavan) who has all the information of the past (whose knowledge and experience is rich) ‘kUriya muyarchi’ as advised by him, ‘seedhai enbavaL thannai vittu,’ returning the woman by name Sita, ‘am manidharaich chErdhal’ and live in peace with those humans ‘aadhiyin thalai seyath thakkadhu,’ but this should have been done in the very initial stages. ‘inich cheyal.’ If we do it now at this stage, ‘kaadhal indhirasithayum maayviththal kaNdum’ even after the death of Indrajit, ‘azhivaal’ would be harmful (to our reputation).

‘You should have listened to the wise words of this grand old man, given that woman back and established good relations with those men. But this should have been done at the very early stages. Now it is too late. We have lost so many lives. We have lost precious lives of Kumbakarna and even Indrajit. If we attempt to make peace with them at this stage, it would then make a mockery of the persons who shed their lives, fighting for your cause. And therefore, we are left with only one choice, that of continuing the battle.

I am narrating this only to show that even the chief of the core army, the very last of resources that he counted on, was not in favour of his misadventure; was not in favour of a war with Sri Rama but agreed to do so merely because it was too late and they were left with no choice.

Ravana is stripped bare of all his dear ones, all his friends, all his reliable soldiers. The mUla bala sainya is marching into the field of action, striking terror all around. The monkey chiefs were so terrified, that we saw them running away from the battlefield, in our earlier discussions. (See: [http://www.heritagewiki.org/index.php?title=Angada#Loyalty_turning_into_hostility Loyalty turning into hostility]). Angada collected them with great difficulty. If Ravana said that he would ‘vanquish all the Vanara host all by himself,’ he did not mean it literally. What he meant was that he, assisted by a vast contingent of his army, would do so. But Rama decided, decided in split-second, that he would handle the situation all by himself, fighting all the millions of ogres single-handedly, alone and unassisted.

= Delighted a minute too soon =
<blockquote>Ravana threw a grand party on his return, with the firm belief that he has succeeded at last. But it was his last day of happiness. He did not have much time afterwards. </blockquote>
That Rama, whose trusted Chiefs – excepting a handful of them – who were terror-stricken and ran away from the battlefield was left with the burden of instilling confidence in his side and decided to take on the vast multitudes of ogres alone, all by himself is a matter of discussion for another day. ‘It is not that I depend on you for carrying out this task,’ he tells Sugriva in another place. ‘I can handle it all by myself.’ True to his words, he undertook the mission, ordering Lakshmana and Hanuman to guard the Vanara army in his absence.

His movements and his arrows were so swift that ‘He appeared in all corners of the battlefield at the same time,’ says Valmiki. Remember. On this occasion even the ‘siriya thiruvadi’ Hanuman is not with him and he treads the earth unassisted. If not anything else, even if it is not elaborated, this Sloka from Valmiki is worth mentioning here. “Those night-stalkers were able to perceive on the battlefield the mot terrible deeds of Sri Rama, which were difficult to perform for others, only when they had actually been performed by him (and not while they were being performed, his movement being quick as lightning). They could not actually behold Sri Rama while he was dispersing the huge army (of the ogres) and destroying great car-warriors, any more than one could see a blast blowing in a forest. (His presence could be detected only by his deeds.)” (Valmiki Ramayana, Yuddha Kanda, Canto XCIII, Sloka 20 and 21)

They could not see him. But the results of his actions could be seen and confirmed his presence everywhere, at the same time! This beautiful, inspiring and enthralling scene deserves to be studied later, more appropriately when we study Rama.

While Rama was engaged in a fierce battle with the mUla bala sainya, Ravana sneaked in from the other side. ‘Appear where you are least expected,’ says Sun Tzu, in his Art of War. If one studies the strategies of Ravana, it can be seen that his techniques go very well with the strategies that Sun Tzu details. But this was an enemy who clearly foresees all kinds of moves now! Rama had put Lakshmana aided by Hanuman with the specific instruction that they should be on guard against the surprise attack of Ravana!

That led to a fierce combat between Lakshmana and Ravana. This battle was described in detail in our study of Lakshmana. Ravana was enraged by Vibishana who was acting as the resource person for Lakshmana and countering his divine missiles. He, in a fit of rage, hurled his lance, Shakthi, an unfailing missile on Vibishana. Lakshmana offered himself gladly, in order to protect Vibishana. (See: [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_7#The_attempt_on_Vibishana The attempt on Vibishana], [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_7#Remarkable_hero Remarkable hero] and [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_7#A_solider_to_the_core A solider to the core]) Ravana was overjoyed that his Shakthi, aimed at Vibishana, struck Lakshmana instead, without his having to make any attempt on the offensive against that impregnable hero. He returned to his palace that day, happy and contented for the last time of having eliminated Lakshmana, in the full knowledge that Sri Rama would not be able to stand the bereavement of his brother and would either go back or give his life up.

He threw a grand party on his return, with the firm belief that he has succeeded at last. But it was his last day of happiness. He did not have much time afterwards. He had to come back to the field very soon to face the person who he was avoiding all these days. Here emerges the real Ravana. The warrior that he was.

= There is no hurry =
<blockquote>It is a complete change of attitude that we see in Ravana when he starts for the war, now. It is no more a struggle for Sita. Here is a challenge to his honour. </blockquote>
It is a complete change of attitude that we see in Ravana when he starts for the war, now. It is no more a struggle for Sita. Here is a challenge to his honour. Here is a human being who is turning his unbeatable army, into dust effortlessly, and totally unaided and unassisted. Grief-stricken, shocked and surprised, anybody else would have crumbled down that day.

He collected all that remained of his army. He took all the remaining divine weapons that he had earned because of his past austerities; donated riches to the needy and prepared himself for the last struggle. A battle unto death.

‘Isanai, imaiaya mukkaN oruvanai,’ To the Lord, the Lord with the unwinking third eye, ‘irumaikku Etra pUsanai murayin seydhu,’ he offered such worship that would bestow that which is needed in this world and in the other, ‘thiru marai pugandra dhaanam vIsinaan,’ and donated liberally as laid down in the scriptures. ‘matru vEttana vEttaarkku ellaam aasu ara nalgi,’ and gave away whatever was wanted to whoever that wanted them, ‘pOrth thozhirkku amaivadhu aanaan’ he set his mind on the battle and started off.

His heart was set more on the victory in the war. More on retaining his honour. More on fighting to the end to establish his waning glory. Sita is immaterial now. It is an ‘either win or die’ situation for him now. ‘mandral am kuzhal sanaki,’ he declares, ‘than malark kaiyaan vayiru kondru, alandhalaik kodu nedum thuyaridaik kuLiththal,’ It is either that Janaki whose thick tresses are decorated by flowers, is immersed in misery and sorrow, beat her belly with her slender arms because of the bereavement of her husband. ‘andru idhu ennidin,’ Or if this does not happen, if this is not possible, ‘mayan magaL ath thozhil urudhal’ the daughter of Mayan be pushed into such a state.

Only one of us would remain at the end of this day’s battle. It would be either Sita or Mandodari who mourns over her husband. As we have been mentioning, this was the state of mind that Rama was waiting for. This was what he wanted Ravana to be, before the last test of strength. It was not mere killing that he intended. If it was so, he could have killed him right on the day of the first war when Ravana had lost all his army and was standing on the ground, stripped of his shield and all his weapons.

The mind of Rama is seen in another verse when Indra sends him his chariot for the battle. ‘Listen to me,’ he tells Matali, the charioteer of Indra who had come to assist him. ‘maatali vadhanm nOkki,’ He looked at Matali ‘mannar tham mannar maindhan,’ and that son of the Emperor (told him) ‘kaadhalaal karumam ondru kEttiyaal.’ Listen to what I intend, for the love of me. ‘kaLiththa sindhai Edhalan,’ Let Ravana whose heart is bubbling with joy (because of his successes in the war that is about to ensue) ‘migudhi ellaam iyatri,’ do whatever he wants. Let him go berserk. Let him have his way. Be patient. ‘pindrai,’ after that, ‘en sOdhanai nOkki cheidhi,’ understand what I intend and act accordingly. ‘thudippu ilai.’ There is no hurry.

Let him have his way today. Let him get the feeling that he is moving towards his victory. Do not get confused by all this. Let him complete his deeds and then look at me for my signal. See what I am going to do. There is absolutely no hurry.

= The Trident of Shiva =
<blockquote>Rama did nothing to resist the trident that was advancing menacingly. It flew to him with the only intention to kill, with the large bells attached to it sounding loudly… </blockquote>
Very few epics can match the detailed description of the war scene so very vividly presented by Valmiki or Kamban. The Poets give intricate details of the battle between Rama and Ravana tirelessly. They deserve our attention not because of the curious details of the divine and the plain weapons and the strategies that were adopted alone, but also because it is in these scenes that the qualities of both Rama and Ravana are seen in a better and brighter light.

Kamban brings out the divinity of Rama in the war scenes. If Ravana blew his conch and sent waves of terror and trepidation all around, it was Panchajanya that resonated itself in the conch of Indra that Matali the charioteer blew. ‘sonna sanginadhu Osai thuLakkura enna sanu ena imayavar Engura,’ Ravana sounded his conch and struck terror in the hearts of celestials, leaving them perplexed. ‘anna sanginaip poraamayinaal,’ since it could not bear what the sound of Ravana’s conch was causing all around, ‘ari thanna sangu thaanum muzhangitraal’ the Panchajanya issued its clarion call by itself, that mixed with the resonance of the conch of Indra.

Rama parried and destroyed al the arrows that Ravana aimed at him. He allowed him to play all the tricks that he was capable of. If the chariot of Ravana roe to the skies, Matali would manoeuvre Indra’s chariot on which Rama was seated into the sky as well. Ravana expended all his tricks, put all the experience that he had gained in his unparalleled wars over the thousands of years of his existence into his war, a war that he had decided to wage to the last.

Resorting to his divine astras, Ravana aimed the Maya astra and created the illusion of all dead ogre warriors including Indrajit, Kumbakarna, Atikaya et al returning to the battlefield and it appeared as though those illusory forms advanced towards the terror stricken Vanara host. Rama parried the Maya astra with the gnana astra. It is more appropriate to study these scenes in detail when we study Rama. We will limit ourselves only to the most important highlights.

In the long drawn out but methodical warfare, Ravana finally decided to use the trident of Lord Shiva that he had acquired from him. Sri V V S Aiyar brings out the scene beautifully in these words:

“The triple lance of Shiva was then hurled by Ravana which came flaming through the air, spreading a weird light over all things and terrifying the gods. The arrows that Rama aimed against it, all fell powerless to hurl it, and it came on and nearer and nearer Rama. When even divine weapons could not prevail against it, Rama stood motionless. The Devas trembled to see Rama standing inactive, a target to the terrible weapon of Shiva hurled by the foe. Dharma itself was terror struck.”

Rama did nothing to resist the trident that was advancing menacingly. He allowed it to reach all the way to him. ‘sangaaraththaan kaNdai olippa thazhal sindha,’ It flew to him with the only intention to kill, with the large bells attached to it sounding loudly and spewing fire, ‘pongu aaraththaan maarbu edhir Odip pugalOdum,’ and advanced to the flower bedecked chest of Rama, ‘vengaaraththaan mutrum munindhaan,’ Rama (who was inactive till that point of time) showed all his anger ‘veguLip pEr ungaaraththal ukkadhu pal nUru udhir aagi’ and the trident broke into hundreds of pieces when Rama stopped it with a loud and angry ‘hoom’. That is, he sounded like an angry parent who stops his mischievous child to silence it. ‘Hoom’ he shouted and the Trident of Shiva broke into fragments.

The feelings of Ravana now were no different from that of Indrajit who saw his Narayana astra, aimed at Lakshmana, returning to him without harming Lakshmana and after paying its obeisance to him by circumambulation. ‘This person,’ realised Ravana, ‘is the Supreme of the Three.’

= Supreme of the Three =
<blockquote>This realisation was too late for him to retrace his steps. Had he done so at this stage, he would have gone down as the last and lowliest of all cowards that existed on earth. </blockquote>
‘Who could he be!’ was the first thought that ran in his shocked and dazed mind. For the first time Ravana realised that he is facing a foe of formidable nature. ‘If he can turn the trident of Shiva that I hurled at him to pieces merely by raising his angry voice, he is something to be reckoned with,’ he thought. ‘ungaarathidai ukku Odudhal kaaNa nindran,’ seeing the trident falling to pieces by a mere sound of anger, ‘an naaL vIdaNanaar sol ninaivutraan’ the words of Vibishana started ringing in his mind.

Though Kamban limits it to the words of Vibishana, he should have actually meant all the words of wise counsel, of Mälyavän, Kumbakarna and his own endeared son Indrajit. ‘Let all be well at least after my death,’ said Kumbakarna. Indrajit repeated the very same words, when he, like Kumbakarna, was left with no option but to pursue the course of battle. His mind runs wild at that moment. He is perplexed over the real identity of this person who stands before him.

‘sivanO allaan.’ No. He is not Shiva. ‘naan mugan allan.’ I know for sure that he is not Brahma, the four-headed Lord either. ‘thirumaalaam avanO allan.’ Or could he be Vishnu? I do not think so. ‘thavanO ennin,’ Or if I am to deduce him to be one among great sages (if he is not one of the Three) ‘seydhu mudikkum tharan allan,’ no a sage cannot fight like this. ‘ivanO dhaan av vEdha mudhal kaaraNan endraan.’ He must verily be none other than the Supreme One whom the Vedas point to, who is the very reason for the existence of the Vedas, and One who is sought after by the Vedas.

This realisation was too late for him to retrace his steps. Had he done so at this stage, he would have gone down as the last and lowliest of all cowards that existed on earth. He had pushed others into this mission, on his behalf. This mission had only him and his desire at the centre and nothing more than that. As we have discussed already there was no other purpose, noble or otherwise, for all others to shed their dear lives. It was not a common cause they were fighting for; nor was it against the aggression of an abominable enemy they were resisting. The war was fought for only one reason. Ravana’s desire for Sita and his inability to accept the vile nature of his act, despite being reminded of whom he is defying and whom he is denying.

‘naasam vandhu utra pOdhum nalladhu Or pagayaip petrEn,’ he had told Mälyavän, recounting his defeat at the hands of Rama, earlier. ‘I have an enemy worth the name even at the face of destruction.’ ‘Even if I have to die, I will not die that easily,’ he had told Indrajit. ‘I will not return Sita for anything, whatever be the reason,’ was his declaration throughout.

His soldierly bearing returned to him once again. ‘Whoever he is, let that be so,’ he decided. ‘I will not take one step back. I will not retreat.’ ‘yaarEnum thaan aaguga.’ Whoever he is, let it be. Let him be Shiva, Brahma or Vishnu or the Supreme of the Three. ‘yaan thani aaNmai pErEn.’ I will not swerve from my stand and will fight like the warrior that I am. ‘nindrE vendri mudippEn.’ I will stay here and fight and establish my victory. ‘pugazh petrEn.’ I have already won my reputation as a great warrior already, either way. ‘nErE sellum, kollum ennin,’ If Rama stands before me and kills me, fine. ‘nimir vendri vErE nirkkum.’ My victory would be in another form. My name would live as long as his name prevails. ‘mILkilEn.’ I will not retreat.

But the realisation, though late it be, served one good purpose. It erased the thought of Sita from his mind.

= The last phase =
<blockquote>Like the proverbial lantern that burns high and bright before it runs out of fuel, Ravana shone bright and burnt like ‘kalaagni,’ the primordial fire… </blockquote>
In the last day of the war, we see Ravana’s mind set only on his name, his reputation and his valour rather than anything else. He who walked back his way to his palace in shame from the first war, now shines out with his original qualities. Valiant was his efforts and extremely stiff was his resistance that day. Like the proverbial lantern that burns high and bright before it runs out of fuel, Ravana shone bright and burnt like ‘kalaagni,’ the primordial fire that is supposed to come out of earth at the time of deluge.

He struck with such force that Valmiki says: “Being overwhelmed by the ten-headed ogre, Sri Rama for his part could not (even) fit his arrows to his bow in the forefront of the battle. Knitting his brows, his eyes turned slightly crimson, he gave way to a fierce rage as though he would consume the ogres.” (Valmiki Ramayana, Yuddha Kanda, Canto CII, Sloka 32)

Rama severed his heads one by one. But the heads kept growing back the moment one was severed. Kamban paints a gory picture of the battle when he says: ‘koydhadhu koydhu iladhu ennum koLgayin eydha vandhu ak kaNaththu ezhundhadhu Or siram.’ A (new) head would spring up on the very moment one of the ten heads was severed, with such quickness that the beholders had no means of knowing whether the head was severed or not. A head would laugh at Rama when it springs back in position. Another would scoff at him when it flies in the air, severed by his arrows.

Ravana then downed the flag flying high on the chariot of Indra on which Rama was seated. “He tore the standard (of Indra’s chariot) with a single arrow aimed at it, and having felled the golden ensign from (the top of) the chariot down to the seat of the chariot, Ravana struck Indra’s horses as well with a series of arrows.” (Valmiki Ramayana, Yuddha Kanda, Canto CII, Sloka 29)

Enraged by this act, Rama hurled the javelin of Indra – Vajra – that was brought by Matali, along with the chariot, at Ravana. Ravana fell unconscious in his chariot. His charioteer immediately moved him away from the field, impelled by his duty, loyalty and love for his king. It was an act of kindness, an act of concern and an act of love. But Ravana could not see the correctness of what his charioteer did. But it is difficult to serve Ravana, you see. He was overwhelmed with shame. He unsheathed his sword immediately, in order to kill the charioteer. “Your chariot was not arbitrarily removed by me, O gallant warrior,” pleaded the charioteer. What was done by me was done because I was overwhelmed with affection for my master, O lord! Command me with an eye to the reality of things, O valiant exterminator of your enemies!” (Ibid, Canto CIII, Sloka 22, 23)

‘Oyvum Utramum nOkki, uyir porai saaivy nIkkudhal saaradhi thanmaiththaal,’ explains the charioteer. It is the duty of a charioteer to see when his lord is energetic and when he is tired. He should see to it that his king is saved from the jaws of death when he is swooned and helpless. I removed you from the field because you were vulnerable.’ Ravana’s anger cooled at those words. He returned to the battle with redoubled rage and energy. The onlookers were taken aback at the speed. ‘vEtru oru vaaL arakkan enum vemmayaal.’ ‘This must be another Ravana!’ they thought.

 

Do I sound like singing the praise of Ravana? Partially yes. There is nothing wrong in praising a heroic deed, even if it comes out of Ravana. Sri Rama himself did not hesitate to do so. On the other hand, I am simply preparing the ground for the study on Rama. For instance there are two remarkable qualities of Rama that come out in this one scene. Number one, he did not attempt to kill Ravana when he was unconscious. This was the second time that he spared him his life. Number two, the vinaya with which Rama speaks to his charioteer is to be seen against the backdrop of the above scene. But of course, that has to wait for some more time.

= Guilt expiated =
<blockquote>Ravana, when he gave up his life, did so for the sake of his reputation and not for Sita. His mind was clean of the lust that he had at the time of his death… </blockquote>
The war between Rama and Ravana lasted for seven days. ‘rama ravanayor yuddham rama ravanyoriva’ sang Valmiki. “the struggle between Sri Rama and Ravana can be likened only to the struggle between Sri Rama and Ravana.” We have seen only portions of it from the angle of Ravana. The glory of it is yet to come. What we have seen so far is only a preparation of ground for a detailed study when we take up Rama.

Kamban is very particular that the fair name of Sita is not affected in any manner. In the beginning, when Surpanakha stoked the fire of lust in Ravana, Kamban made a mention. mayiludaich chaayalaaLai vanjiyaa munnam,’ Even before he abducted Sita (and isolated her in prison) ‘nINda eyiludai ilangai vEndhan idhayamam sirayil vaiththaan’ Ravana arrested and imprisoned her in the gaol of his heart. (See: [http://www.heritagewiki.org/index.php?title=Ravana_-_Part_2#A_tender_feeling.3F A tender feeling?])

Kamban remembers that the prison of Ravana’s heart needs to be opened now. He is very particular that the heart of Ravana is cleansed before he dies. He is very particular to open this prison of Ravana’s heart and release Sita from there, in full view of the world, before Vibishana could assume the kingship of Lanka and set her free. It was not just for the sake of holding Ravana above what he was. He expiated Ravana of the guilt because he could not allow even the slightest of stain to remain on Sita, writing of whom he often forgets himself and floats higher and higher up on the “viewless wings of poesy.”

He remembers those lines after around 7000 verses (6762 to be precise). Mandodari, the wife of Ravana runs to his dead body, and is overtaken by grief at the sight of her valiant husband lying on the dust of ground drilled by arrows a myriad, one away from the other just by less than a hair’s breadth. She breaks down at the sheer number of them and the depth each had drilled through his body. ‘Ah my darling! Your mighty frame that lifted Mount Kailash up is drilled through by arrows so many that there is not even space for spilling a single seed of sesame.’
<blockquote>‘kaL irukkum malark kUndhal saanakiyai manach chirayil karandha kaadhal uL irukkum enak karudhi udal pugundhu thadaviyadhO oruvan vaaLi?’ </blockquote>
‘What are they doing in your body, piercing it this deep? Is each of his (Rama’s) arrow reaching the depth of your heart, just to ensure that there is no trace of the love that you had for Janaki, where you had kept her imprisoned?’ ‘manach chirai’ she says, using almost the same phrase that was used by the Poet in Aranya Kanda. That prison is empty now. Even the last traces of lust, if any, which was already wiped clean by the death of Indrajit, and the personal realisation of Ravana in the battlefield, were cleansed by the sharpest of arrows of Rama.

Ravana, when he gave up his life, did so for the sake of his reputation and not for Sita. His mind was clean of the lust that he had at the time of his death. It was precisely this state of mind that Rama was waiting for and that is why he did not kill him at the end of the war on the first day and also when he fell unconscious in his chariot in the last day. And who else other than Mandodari, the wife of Ravana, can vouch for that fact? And how eloquently, how beautifully, how movingly she declares that!

There he lies on the field. As Sri VVS Aiyar says: “So ended the hero of a thousand battles, the most valiant hero, excepting Rama that epic poetry has ever created or sung. Achilles and Hector and even Arjuna and Bhima look like mere pigmies when placed beside this giant-king of Lanka. We do not speak only of the physical stature that the poet attributes to him. His passions and his power, his valour and his pride, his prowess and his authority are on the same gigantic scale as his vast physical proportions.”

He could not bear the thought that a woman could reject him. That made him try all the tricks in the book and also not in the book. One more instalment on this and we can move over to Sita.

= A grand character, but… =
<blockquote>You conquered your senses. You observed righteousness in the beginning and that is how you were able to conquer all the worlds. Now, they have conquered you! </blockquote>
Without doubt, Ravana is a grand character. Be it Valmiki or Kamban, both have crafted the character with grandeur. We have seen Rama remarking when he saw Ravana for the first time: “Oh! Ravana, the lord of ogres, is invested with an extraordinary luminous glory! Like the sun, Ravana is difficult to gaze on because of his rays of light. I do not actually discern his form, fully invested (as it is with effulgence. (Valmiki Ramayana, Yuddha Kanda, Canto LIX, Sloka 26 and 27)

Rama praises him very generously, after the war. He says, “Ravana has not met his death because he lacked in energy. He has fallen in combat for the good of the world even though he was endowed with terrible prowess and exhibited extraordinary enthusiasm of a very exalted type and remained undaunted (throughout). (Ibid, Canto CIX, Sloka 14)

It was no mean achievement, performing a gory penance on years on end, waging a war and winning all the three worlds. But he stands as an example – or rather a warning – of how one has to guard one’s mind always, irrespective of the fact whether one is considered to have hushed – or indeed won – one’s sense-centred, sense-directed and baser desires. As we have had occasion to point out earlier, the process of staying in control, as far as the desire to run after the gratification of the desires generated by the five-senses is concerned, is a continuous and unceasing one. ‘It is like waging a perennial war,’ says Valluvar. ‘adal vENdum aindhan pulaththai.’ It is a war that you have to wage against the senses five. You don’t afford to be slack even for a moment – even after the ‘supposed’ victory over them. The mind may take you anywhere, once you lose grip over it.

That is what Mandodari says in her lament. ”indhriyaaNi puraa jitva jitam thribhuvanam thvaya” After subduing the senses (including the mind, the internal sense) (all) the three worlds were conquered by you (I the course of the austerities practised by you) in the past. You (now) stand vanquished (in your turn) by the senses themselves (who have ceased to co-operate with you) as though they recollected their old grudge against you (occasioned by their discomfiture at your hands).” (Ibid, Canto CXI, Sloka 15)

You conquered your senses. You observed righteousness in the beginning and that is how you were able to conquer all the worlds. Now, they have conquered you! You lay on the ground today, because you let them conquer you. They in turn took revenge on you; they sprang back on you with the same force with which you suppressed them.

He was pious in the beginning; he was a tempest in the battlefield; he established his victories by sheer strength – strength of physical might and strength of the boons that had. But the real strength that is the foremost of all others, – the strength of character was sadly lacking in him. Moral Law is the first of all the five constant factors that govern the Art of War, says Sun Tzu. Of what avail is all external victories, if one fails to establish the victory over one’s own self?

The questions that Mandodari throw on the mortal remains of Ravana push us into deep contemplation. “That curse which was pronounced by them at that time on their having been wronged by you, has fallen on you. The popular saying that ‘the tears of women devoted to their husband do not generally fall on earth’s surface in vain’ has come out true in your case, O King! Nay, how was this mean act of abducting a woman actually perpetrated by you, O King, who, having invaded (all) the three worlds by your might, prided on your heroism? How cowardly it was on your part that the aforesaid consort of Sri Rama was borne away by you after luring away Sri Rama from his hermitage by recourse to a fraud in the shape of an (illusory) deer and also removing Lakshmana (from the scene).” (Valmiki Ramayana, Yuddha Kanda, Sloka 66-68)

One of the grandest warriors that epic poetry has ever produced. There is no denying that. But where does he stand in the estimation of his own wife!

 

Hari Krishnan 

 

[[Category:Ravanan]]

Lakshmana - Part 9

2010-02-25T14:34:27Z

Hariki:

= Goodbye to your Dharma =

Rama is crestfallen at this point of time, when quick decisions were to be taken. Naturally so. It was a shock of unexpected and colossal proportion. Retrieving Sita meant not only retrieval of his wife. It was retrieval and reestablishment of his personal honour and family pride. He is shocked beyond words and action now. 'chithirath thanmai utra sEvagan uNarvu thIrndhaan.' Rama turned into nothing more than a painting (so motionless was he) and went blank. 'mithirar vadhanam nOkkaan.' He would not look at the faces of his friends. 'iLayavan vinavap pEsaan.' He would not answer the anxious enquiries of his brother. He was overcome by a grief that would make even the unrealising minds of the mentally deranged, inactive. As we know, this is the only situation that Lakshmana cannot bear and makes him volatile. It is the interest of Sri Rama at stake and he is dulled beyond action now. As we have already seen, for Lakshmana, Dharma is in the form of Rama and Rama alone. (See: Nothing is greater than Rama) He doesn't care for Dharma of any other kind. If at all he is firmly set in the path of rectitude, it is because his brother is so. And if his brother is affected by - what he perceives as - practising that Dharma, he is unable to contain himself. He bursts forth with his serpent energy taking complete hold of him now. Here are a few pieces from his long peroration. How can I bear this? Who did that Indrajit kill? 'thaiyalai.' A woman. 'thuNai ilaaLai.' One who had none to protect her. 'thavaththiyai.' She is no ordinary woman either. She had set her mind in penance of moral strength. 'dharumak kaRppin dheivadham thannai.' The very goddess of purity. 'matru un dhEviyai.' Above all this she is your consort. 'thiruvai.' One who is the very embodiment of Mahalakshmi. 'thINdi' If that fellow could touch her, 'kondraan endraal' and killed her also, 'vEdhanai uzhappadhu innam,' and if you grieve over it (and turn inactive) what for are you adopting this posture? 'uyaavO' Is it for the sake of love of this life? 'karuNayalO?' Or is due to the fact that you have mercy for the rakshasa clan? 'dharumathOdu uravum uNdO?' Is your mind still set in the path of that (despicable) dharma? Is there any point in pursuing it still? Let me go forth and turn this city to ashes in a moment and put to fire the very directions in which the demon went. If we do not do this, and if we continue to be immersed in this kind of grief, with our hands holding our heads in utter and pathetic helplessness, 'sirumayaith thOndrum' it will be looked at as cowardice. Enough! Enough of this my brother! 'angum iv aramE nOkki,' We observed this very same Dharma, there in Ayodhya also. 'arasu izhandhu,' And what did we get in return? We lost our kingdom. 'adavi eydhi' Took to the life in the forests. 'mangayai arakkan patra,' (Even when) the lady of our house was carried off by Ravana, 'varambu azhiyaadhu vazhndhOm,' we observed restraint in the name of Dharma. 'ingum ith thunbam eydhi,' And even after going through this kind of a suffering here 'iruththumEl,' and continue to observe the same kind of restraint in the name of your Dharma, 'eLimai nOkki,' we will be taken for weaklings 'van thaLayil pUtti,' and will be shackled 'aat seyap pugalvar andrE' and they will very easily enslave us. This is no time for your Dharma brother! Lakshmana is concerned with the welfare of Rama and Rama alone. All other things are secondary. In fact they cannot be called secondary. As far as he is concerned, they do not exist at all!

= Stand by your Dharma =

Any good decision needs a good and reliable input. It is not possible to decide without the support of that vital piece of information that is dependable. It was Vibishana - a chip off the old block - who read through the complexities. 'Killing of Sita is an impossibility,' he contended. Even if you accept the surmise that Indrajit could have - out of the hatred he could have developed for her because of the calamity that has visited Lanka on her account - killed Sita, Ravana could not be convinced that easily and would not permit that to happen. His desire for Sita is so much that he would not even think of such a misadventure. This thought impelled Vibishana to suspect the entire drama staged before Hanuman. 'If this was a drama, then the proclamation of Indrajit to reach Ayodhya to raze it down must also be utter falsehood. This fellow has something else in mind,' thought he and told Rama, 'paththini thannaith thINdip paadhagan paduththa pOdhu,' If at all Indrajit could have touched Janaki and killed her 'muth thiraththu ulagum saambaraai mudiyum andrE,' it would have resulted in a great calamity. All the three worlds would have turned to ashes by now. 'athiram aanadhEnum,' Granted that it has happened. 'ayOdhdhi mEl pOna vaarththai, chiththiram.' It is nothing but a 'mere story' that Indrajit has gone to Ayodhya. Let me go and find out what has really happened. Tarry ye all here in the meantime. Vibishana, who was also endowed with the 'rakshasa-Maya' assumed the form of a bee and flew over to the Asoka Vana and saw that Janaki was safe, with his own eyes. He gathered further intelligence and flew back to Rama. After giving Rama the vital potion - the information that Sita was safe - he gave out the most vital piece of information that would have otherwise gone unnoticed by anyone. 'vEzhvikku vENdarpaala kalappayum viragum neyyum,' All that was needed for a sacrifice like plough, firewood and clarified butter (were being taken in the direction of Nikumbhila) 'vaazhvikkum thaazhvil ennum vaanavar marukkam kaNdaan.' He also saw the celestials in a dazed state of mind at the thought of the prolonged state of slavery (that may result if Indrajit is able to complete the sacrifices). That was sufficient for Vibishana. He read into the events. He clearly understood what was happening and what Indrajit has planned. That news and the information about what awaited Indrajit if the sacrificial fire was intercepted was the most vital piece of information that Rama needed to decide the further course of action. But even now he was very specific. He sent Lakshmana on the campaign to destroy the ogre, aided by Vibishana. 'Use the Brahmastra only if Indrajit uses it,' he told Lakshmana, 'but see to it that your use of it is restricted only to the extent of stopping the missile of Indrajit. It should not be used for destruction. Use it only for defence. And the defence should not take the form of an offence.' 'vem padai thodukkum aayin,' if he uses the Brahmastra, 'vilakkum adhu andri,' use yours only to stop its evil effects 'vIra, ambu nee thurappaai allai,' and I do not want to you to use it for purposes of offence, even when Indrajit uses it against you. And now starts the game, with Lakshmana's hands tied, of course, not to his back, but tied nonetheless. The third and decisive battle with Indrajit commences now, with a condition that requires Lakshmana to stand by the side of Dharma, which he moments ago was ready to throw to the winds!

= Destruction of Nikumbhila =

Rama is very specific about the use of divine weapons. 'Indrajit might resort to the use of these weapons - Narayana-astra, Pasupatha-astra or the Brahmastra. Let it be very specifically understood that you are to restrain yourself in their use. 'vallana, maya vinjai vaguththana aRindhu,' Understand what all are he is capable of and what he proposes to do - either in a straight combat or illusory warfare - 'maaLa kalludhi' and you diffuse them. He may resort to unfair methods. 'dharumam ennum kaN,' But you stand by your Dharma. 'pal perum pOrum seydhu varundhalai.' Do not waste your time and energy in prolonged techniques. 'atram paarthuk kolludhi.' Wait for the opportune moment when Indrajit wears out and kill him that very moment. Do not resort to the use of warheads that carry the destruction of the world, just because the opponent does not have the self-discipline to control himself and takes that option in his hand. Your use of the same weapons should be just to limit the evil effects of the weapons that the enemy uses. May be the stipulation of Rama carries a message for the nations that are at loggerheads with the nuclear option open and may be He emphasises what is to be done in the most trying circumstances. Guided by Vibishana, the army of Lakshmana marched on to Nikumbhila, with Hanuman as the leading edge. Rows and rows of the rakshasa army stood guard around the banyan tree - Nikumbhila - under which Indrajit was offering the sacrificial fire. The condition that he was not to get up from the sacrifice until its completion was hanging over like a sword over the head of Indrajit. He heard the roars of the Vanara host, their war call and the thundering sounds of the kettle drums, conches and other such instruments rending the air, the air that was so still and noiseless, the air that carried mantra gosha alone, moments ago. The massive Rakshasa army was reduced to nothing in a trice by the quick flying arrows of Lakshmana supported by the rocks and blows of the Vanara host, with Hanuman at the lead. Indrajit was disappointed. 'maanamum paazh pada,' his personal pride stood effaced. 'vaguththa vELviyin mOnamum paazh pada,' the vow of silence that he undertook for the sake of the sacrifices stood nullified. 'mudiuvu ila muraN sEnayum paazh pada,' the endless army turned obliterated. 'sirandha mandiraththu Enayum paazh pada,' and the mantra gosha of the sacrifices went waste. Hanuman appeared before him and challenged him to come out and face Lakshmana. 'When did you come back from Ayodhya,' he chuckled. 'Did you meet Bharata? How do you remain alive, even after meeting Bharata and engaging him in a war?' he teased. Indrajit read his fate even now. But his warrior spirit would not let him get back. Though one can find fault with him for a hundred things, not even the most unsparing critic can pick out a fault as far as this aspect of Indrajit is concerned. Though one may question the modes adopted by him, one cannot ever be in doubt as far as his 'spirit of the soldier' is concerned. 'Show me where Lakshmana is!' he roared to Hanuman. 'The lion would fight the elephant and not the monkey. Show me Lakshmana, who can fight with me at least for a short time - 'siridhu pOr aatra vallaan'. However valiant those words were, it was Indrajit who could last only for a short time before the blitzkrieg issuing forth from the bow of Lakshmana. This was the bow of Narayana that sage Agasthya handed over to Sri Rama at the commencement of their exile. Sri Rama had given this bow to Lakshmana at the commencement of this third battle with Indrajit, with his blessings. His army destroyed, his shield broken, his torso drilled by thousands of arrows, Indrajit stood heavily bleeding. Vibishana walked over to Lakshmana and told him. 'piththan manam thaLarndhaan.' I can see this fool losing his heart. 'inip pizhayaan' and will not last long. But Indrajit defied even that candid and brilliant assessment of his paternal uncle. He did last longer than expected.

= Rama is my Dharma =

As the intensity of the battle was gaining and as Lakshmana could not be contained, Indrajit naturally thought of the option open to him. 'He cannot withstand the Brahmastra,' he thought. 'mudhar pOdhu than valaththaal mIttan alan.' I know it. I have used it earlier. When I used it for the first time, he did not counter it. 'thaduththaan alan.' He did not even do anything to stop it. 'mudindhaan ena vittaan.' So this is what I have to do. This is the end of him, so saying Indrajit once again set on firing the Brahmastra. 'If I don't counter it this time,' thought Lakshmana, 'he would take me for granted.' There of course was the condition of Rama, but still Lakshmana could play it according to the rules set down by his brother. He commenced his counter preparation. 'nandru aaguga ulagukku,' was what he chanted by way of initiation of the astra. 'Let all be well with the world.' And the remarkable thing about Lakshmana is the strength of character that he displays in specifying what the astra is supposed to do and also what not it is supposed to do. 'pindraadhavan uyir mEl selavu ozhiga,' is what he lays down as his instruction. 'You are not supposed to harm Indrajit - who stands his ground, who does not retreat - in any manner.' 'ondraaga im mudhalOn padai thanai maaikka.' Just do only one thing. Destroy the Brahmastra that he (Indrajit) is letting loose. Nullify its effect and do nothing more than that. And his weapon did just what it was commanded. This kind of controlling the divine weapon, as we have cited earlier a parallel incident from the Mahabharata, requires mastery of another kind and it is not easy for even great masters to achieve it. The celestials were overjoyed with what Lakshmana did. The fact that Lakshmana put the welfare of the world even before his own life is something remarkable indeed. And compare this with his use of the same weapon earlier in his battle with Atikaya, (See: 'The reason for his rage' and 'The killing of Atikaya') where Lakshmana is advised by the Wind God that Atikaya could not be killed excepting by the use of Brahmastra. Lakshmana had no trouble at that time in putting the weapon to use. He did it unhesitatingly. As far as Lakshmana is concerned, he is more a warrior and a strategist than anything else, for he never worries anything other than the interest of Rama in this world. But when it comes to the word of Rama, his law giver, he is extremely careful about not violating it even to the letter. Observe his instruction: 'Do not harm the life of Indrajit.' Lakshmana, even if he has his own opinion in any matter, is not prepared violate the words of Rama even at the risk of death, for Rama is his Dharma.

= Lakshmana the Supreme =
<blockquote>‘Who could he be,’ Indrajit thought with awe. Is he the Lord, the Lord Supreme?’ surprise filled his heart… </blockquote>
Sometimes the description of the divine missiles does sound like the nuclear warheads of the present days. Kamban says this. After firing the Brahmastra to contain the force of a similar missile fired by Indrajit, Lakshmana didn’t stop with that. ‘padai angu adhu padraa vagai’ To stop the effect of his Brahmastra from spreading, ‘idai ondru adhu thadukkum padi sen thee uga erindhaan,’ Lakshmana fired another missile that went spitting fire so as to destroy his astra in the sky. Technicalities! Intercepting the missile in mid air! Look at the phrase ‘padaraa vagai’ Stopping it from spreading. If Brahmastra was a mere arrow, with supposed divine powers of course, this phrase cannot be employed. An arrow simply flies forward and does not burst. It is only when it bursts, one can call that the effect is ‘spreading.’ And also observe that the missile he shot went high in the air, ‘spitting fire.’

This is something that is seen again and again whenever such divine astras are used. And only when they are used. An arrow, when shot from the bow, is not described as spitting fire. May be we are taking these things lightly. May be we are not seeing them in the light in which they are to be seen.

Indrajit did not expect this quite. He was taken aback. But he persisted in his war efforts and aimed the Narayana astra at Lakshmana. ‘You stopped Brahmastra. If only you can stop this, I tell you, there can be not a single individual who can excel you in warfare.’ It is said that the Narayana-astra would not harm the person who bows down to it. The Mahabaratha gives an account of such an incident. The famed Erich Van Daniken in his ‘Return to the Stars’ compares the Narayana astra with the hydrogen bomb, whose gases remain about three feet above the ground and would be harmless if the persons in that area fall facedown on the ground.

Kamban mentions this. The celestials and others bowed down to the Narayana astra for it doesn’t harm the person who pays obeisance to it. But Lakshmana, being the very reincarnation of Vishnu, walked towards the astra that came flying towards him. ‘nEmith thani ari thaan ena ninaindhaan edhir nadandhaan.’ He realised that he is none other than Vishnu and walked towards it. This is the second time that Lakshmana realises the fact that he is the embodiment of Vishnu. (See: His divine nature I and His divine nature II, for an account of the first time.)

‘mIch chendriladhu.’ The missile did not harm Lakshmana. ‘ayal sendru adhu vilangaa,’ It went away from him and ‘valam kodu mEl pOyththu angu adhu kanal maaNdahu,’ circumambulated him and went to the sky where its fire was spent and died. Indrajit was shocked beyond words. ‘avan annadhu kaNdaan.’ Indrajit saw this happening. He could not believe his eyes. ‘ivan aarO endru ayirththaan.’ ‘Who could he be,’ he thought with awe. ‘ivan annadhu mudahlE udai irayOn ena viyavaa,’ Is he the Lord, the Lord Supreme?’ surprise filled his heart. ‘Let that be so. If he is Vishnu, his own weapon would not harm him. But I have the Pasu-patha-astra with me. I received it after performing severe penance from Lord Shiva himself. What can he do, if I use it against him?’

But Lakshmana once again diffused it with his own Pasupatha-astra, as he did with the Brahmastra. Indrajit was totally confused. He vanished from the battlefield again. The Vanara army now knew very well what would happen if he vanishes this way. But Indrajit did not vanish for the purpose of attacking the army now. He had set an important mission for himself. He was worried about the safety of this father.

= Lakshmana the Supreme II =
<blockquote>'My dear father,’ said Indrajit, please do not think (and say) that I am afraid. If only you can wipe your heart of the desire for Sita, their anger would be pacified…’ </blockquote>
Indrajit had already expressed that Rama and Lakshmana are nothing but the Lord Supreme in human form. ‘sEgu arath theLindhadhu andrE.’ I am convinced of this. I have no doubts. I am very clear and have understood this fact now. (See: ‘Is Vibishana right, after all?’) But at that time, that is before setting for the sacrificial fire at Nikumbhila, he didn’t simply care. Though he was concerned, he did not care. His Rakshasa pride, his enormous self-confidence and the fact that Ravana, Kumbakarna – himself not excluding – have already established their victory over celestials by their might and their boons were providing them ample immunity against the Trinity as well.

But now, for the first time, Indrajit thought of reversing his stand. What he saw in battle that day was something new for him. If Narayana-astra could move away from a person and go around him in respectful pradhakshina, if a person could stop the mightiest of weapons, all the three of them that he had, then he must the Supreme one in human form. This realisation, for the first time, troubled him. He was not afraid about his safety. But he was concerned about the welfare of his father and his race as a whole.

He appeared before Ravana, vanishing from the battlefield at Nikumbhila. ‘I can see that your sacrifices could not be completed, by the number of arrows that are embedded on your shoulders. ‘azhivil yaakkai nadunginai pOla saalath thaLarndhanai.’ Your immortal frame seems to be shaking and you are weary. You wear the look of the serpent when Garuda approaches. What happened?’ asked Ravana.

‘He came over me when I was halfway through in my Yaga. Your younger brother has helped them in seeing through the illusions that I had created. A furious war resulted. I used all the three mightiest of weapons in my arsenal. But he stopped all of them.

‘nilam seydhu visumbum seydha nediya maal padai,’ ‘If the missile of He who made the earth and all the skies,’ ‘nindraanai valam seydhu pOyitru endraal,’ ‘would go around him, who did nothing but stand before it,’ ‘matru ini valiyadhu uNdO?’ ‘what else remains for us to depend on, to rely on as the source of our strength?’ His voice picks up an edge now. His anger shows through his tone. ‘kulam seydha paavathaalE kodum pagai thEdik koNdaai.’ You went in pursuit of and brought here the most potent enemy, may be because of the result of the sins of the Rakshasa race!

‘salam seyyin ulagam mUndrum ilakkuvan mudippan thane.’ If at all he is (sufficiently) angered, Lakshmana is capable of wiping all the three worlds clean. If at all I am standing before you now, it is because of the fact that he restrained from sending his Brahmastra against me. ‘vittilan ulagai anji; aadhalaal vendru mINdEn.’ He was afraid that the missile would destroy the world and because of his goodness I am standing before – as if victorious. He saved himself and his army from the best of all weapons. ‘innamum kiLara vallaan.’ He is capable of doing more.

‘My dear father, ‘anjinan endru aruLalai’ please do not think (and say) that I am afraid. ‘aasaidhaan ach seedhai paal vidudhi aayin,’ If only you can wipe your heart of the desire for Sita, ‘anayavar sItram thIrvaar,’ their anger would be pacified. ‘pOdhalum purivaar.’ They would go back, even. ‘seydha thImayum poruppar.’ They would bear with you and forgive you for all the wicked and cruel deeds done to them. ‘un mEl kaadhalaal uraithEn endraan,’ I am telling you all this out of my love, my affection for you, dad!

This is the same young lad, who in the war council, scoffed at Vibishana, chided him for suggesting that Sita should be returned, blamed him of cowardice and of being afraid of ‘puny humans.’ Look at the transformation. This is what happens to almost all the characters in the Ramayana. From wickedness to reformation. From darkness to light. From mortality to immortality.

= At least after my death… =

‘I am going now’ said Indrajit,' Be well. Let realisation dawn on you at least after my death.'

‘You are afraid!’ laughed Ravana. ‘You are afraid of humans.’ ‘pOrkku ini ozhidhi pOlaam.’ ‘So, you are not going to the battlefield again!’ ‘mayanginai manindhan thannai.’ ‘You are confused about this human.’ ‘anjinai.’ ‘And therefore you are afraid. You be here. Let me go now. I will bring victory home.’

Though Ravana speaks in this vein, one can very easily spot the change of tone in his rhetoric now. His pride is still strong. But his perspective is changing a little. For the first time, we see him uttering phrases like ‘even if I have to die.’ He sounds somewhat philosophical too, in his reply to his son. We will go into this more fully in our study of Ravana, later. It would be sufficient for now to know that he was in no mood to relent. He was not prepared to send Sita back.

‘You say that I have gone in pursuit of this most potent of enemies and invited trouble because of the effects of the sins of the race. My dear lad! I am Ravana. When I decided to bring her here, I did not have you or anyone else in mind to lean on for protection. I did not think that you or anyone else would come to my rescue when I am in trouble. ‘ennayE nOkki yaan in nedum pagai thEdik koNdEn.’ If as you say I invited trouble, I was dependent solely on myself and nobody else when I did so. Even if I have to die, I would give up this mortal frame but not Sita. I am Ravana and have twenty powerful shoulders, remember that. ‘pattanen endra pOdhum eLimayin padugilen yaan.’ Even assuming that I would die in the end, I would not give up that easily and would not die that easily!

Ravana knows how to encounter this kind of a situation and turn it to his advantage. Prick the other person’s personal pride and that is that. ‘I am going to war now, my dear son,’ he ends with a sarcastic note. ‘What is there for me to tell you now? Go, go to your palace. Pluck all the arrows from your body. Take rest. Sleep well. Let me go now, fight with them and return victorious!’ We have seen him in several earlier instances speaking in this strain! This was how he pushed Kumbakarna into the battle!

Indrajit was the very best of warriors after all! He could not take this kind of insult! He touched the feet of his father. ‘endhaai! ozhindhu aruL sItram.’ Stop being angry with me, father. ‘sonna urudhiyaip poruththi.’ Please bear with me for advising you of what is right for you to do. ‘yaan pOik kazhindhanen endra pinnar,’ (at least) after my going to the battle today and after my death, ‘nallavaak kaaNdi’ look at things in the right perspective and do them properly.

One can now hear the dejection that sounded in the voice of Kumbakarna. ‘I won’t say that I would come back victorious. It is fate that pushes me by the nape of the neck. I would die at their hands and at least after that turn a good leaf and send Sita back!’ These words of Kumbakarna and the words of Indrajit – quoted above – would have had some effect on others. But it was Ravana to whom they were spoken to! His desire for Sita was so enormous. Not only that. His pride stood between him and the folly of his deed. He was not prepared to retrace his steps and mend his ways, just because he was stronger, valiant, powerful and above of an incorrigible egotist!

= Slaying of Indrajit I =
<blockquote>Nor did Lakshmana. He admired his enemy. He did not hesitate to express his amazement at what he saw… </blockquote>
The battlefield was awaiting the arrival of Indrajit, for the last show of his life. ‘This is your last opportunity to annex victory to your side,’ advised Vibishana to Lakshmana. In the battle that ensued, Lakshmana broke his charioteer, broke his enormous bow and his quiver too. Left without a charioteer, Indrajit took hold of the reins, manoeuvred the chariot with one hand and with the other, he plucked the arrows that flew from the bow of Lakshmana and pierced his enormous chest and threw them back on Lakshmana and Hanuman who was carrying him and also others who stood by their side.

The Poet, who does not differentiate when it comes to praising chivalry, is so very liberal in his praise of Indrajit. ‘vIrar enbaargatku ellaam mun niRkkum vIrar vIran,’ he sings of Indrajit. The first of all warriors who can be classed as the most valiant. Chivalry is not just winning the battle. Chivalry is that quality by which the warrior does not give up even in the face of the stiffest of resistance and does not relent in the toughest of battle conditions. Though the cause for which Indrajit was fighting was not high and was not worthy of such a fight, the deed was so very valiant that the Poet does not hesitate to laud him for that.

Nor did Lakshmana. He admired his enemy. He did not hesitate to express his amazement at what he saw. ‘eydha van pagazhi ellam paRithth ivan en mEl eyyum.’ He is plucking the sharpest of arrows that I sent on him, from his chest and is aiming them back at me! ‘kai thadumaaradhu.’ His hands are not shaking! ‘uLLam uyir inam kalanga.’ And neither his mind nor the core of his vitality go awry in the least! ‘yaakkai moi kaNai kOdi kOdi moikkavum,’ Even though hundreds of millions of arrows are embedded in his body, ‘iLaippu ondru illaan’ he is not showing any sign of weariness. ‘ivanOdu enjum aaN thozhil aatral.’ When he dies today, bravery and manliness would die with him.

This kind of generosity and honesty in sincere praise is seen on all sides in the Ramayana, be it Ravana or Kumbakarna, or Indrajit, or be it Rama, Lakshmana or Hanuman, we see them very generous and sincere in their praise when they witness the display of best of soldierly bearing, even when the enemy does so. Once again, this is the case with the war scenes in Mahabharata also.

Vibishana turned his attention to the immediate work at hand. ‘Careful! He may once again vanish into the skies. He may adopt his illusory techniques once again. And most important. He can be killed only during the day time and not in the night.’ Right at that time, it dawned. The sun rose up. The strength of the rakshasas that increases with nightfall, dwindles to its original level in the day time. Lakshmana broke the chariot of Indrajit who had already ascended into the sky and was behind the clouds. Becoming invisible, Indrajit pelted an unending shower of rocks on the Vanara host and on Lakshmana. And Lakshmana could soon spot Indrajit and he severed his hand that was holding his bow, with an arrow that had its tip in the shape of the crescent moon. Down came that massive hand, holding the enormous bow and when it fell on the earth, says the Poet, it resembled Garuda when he swoops down on the earth holding an enormous serpent in his beak.

The last moments of Indrajit are nearing. It is worth devoting one more instalment on those moments. It is here that the celebrated ‘abhimantrana’ of Lakshmana occurs in Valmiki Ramayana. The invocation of Rama by Lakshmana to kill Indrajit. Not with any divine weapon; but with a simple, plain and sharp piece of steel.

= Slaying of Indrajit II =
<blockquote>If Rama is the Ultimate abode of Dharma, if he is the one whose nature could be seen only with the help of the Holy Books… </blockquote>
Not relenting even after losing his hand, Indrajit picked the trident that he had received from Lord Shiva and came out of his hiding. As his hand had been severed blood was flowing out from the wound and drenching his huge frame of dark complexion. He appeared in the sky like a dark cloud, painted red by the rays of the setting sun. Lakshmana fitted an arrow whose tip resembled the crescent moon, and charging it with a prayer on Rama, he let it loose.

‘maraigaLE thErath thakka vEdhiyar vaNangarpaala iRayavan iraamn ennum nal aRa mUrthi ennin,’ If Rama is the Ultimate abode of Dharma, if he is the one whose nature could be seen only with the help of the Holy Books, and if he is the one whom scholars pay their obeisance, ‘pirai eyitru ivanaik kOri’ kill this Indrajit of curved canine teeth resembling the crescent moon.

The parallel verse in Valmiki is celebrated as ‘abhimantrana.’ ‘dharmaathmaa sathyasandhascha raamO dasarathiryadhi| pourushE chaaprathi dwandha: sharainam jahi raavanim||’ “If Sri Rama, son of Dasaratha has set his mind on virtue and is true to his promise and is unrivalled in prowess, make short work of this son of Ravana.” (Valmiki Ramayana, Yuddha Kanda, Canto XC, Sloka 69)

There is a popular interpretation of this verse of Valmiki. Let’s listen to it from Right Hon’ble Srinivasa Sastri. “I once heard an interpretation of this ‘abhimantrana’ by a learned and popular reciter of the Ramayana at Bangalore which I may mention here though some of you may know it already. Lakshmana invoked Rama first as a ‘dharmaathmaa’ but the arrow did not respond because there might be some doubt as to righteousness of his act in killing Tataka. Then he called him a ‘sathyasandha’ but the dart stayed fixed because Rama did not keep his promise to kill Vali at sight. Lakshmana then called upon Rama as ‘Dasarathi’ still the arrow wouldn’t budge, as after all Rama was born out of a divine ‘payasa.’ Finally he said ‘pourushE chaaprathi dwandha:’ and directly he uttered those words the arrow flew and carried off the head off Indrajit. That was because it was an incontestable fact that in prowess Rama had no equal.”

This is however, one of those interpretations which, as Sastriyar himself remarks, is clever; but not convincing! There can be no doubt of whatever nature on the attributes of Rama as ‘dharmaathmaa’ or ‘sathyasandha’ or ‘Dasarathi!’ That may probably serve as an example of how we desecrate in the name of ‘intelligent interpretation,’ which if not properly handled turns out to be nothing more than a mere ‘show off.’

Whatever it is. Both the Poets vouch to one fact. That Lakshmana invoked the name of his brother, who came to the earth, lived and acted as a human being in all respects and nothing more than that till the very last moment of his mission on earth, and charged his arrow with his name to kill Indrajit.

With that, the head of Indrajit – dark as a cloud with the thick trusses of hair complementing the blackness – adorned with a huge golden diadem, a pair earrings shining in the sunlight of early morning, fell on earth from the sky like a cloud felled by cyclone on earth, with its lightning and thunder bundled up in it. And his body fell on another corner of the field.

Lakshmana picked up the head of Indrajit and walked to his brother.

= The greatness of the two =
<blockquote>It was a very difficult victory that Lakshmana had won. On the other side, the supreme sacrifice of Indrajit in fight for his father to the last cannot be taken lightly… </blockquote>
Thus ends the great part played by Indrajit in the epic. Indrajit in fact was the most powerful, though young, of all warriors that Ravana had to fight for him. He was the most dreaded of all rakshasas. Not without reason Rama is delighted at the victory of Lakshmana. He grabbed his brother to his chest, embraced him tight, smelt his head and told him “A feat which was supremely beneficial has been accomplished by you, whose exploits are difficult to perform for others. I account Ravana killed in combat now that his son has been made short work of. I am victorious today inasmuch as that evil-minded adversary (of ours) has been despatched. Luckily enough, O hero, has the right arm of the merciless Ravana been severed by you. Indeed Indrajit was his sheet-anchor.” (Valmiki Ramayana, Yuddha Kanda, Canto XCI, Sloka 13, 14)

It was a very difficult victory that Lakshmana had won. It was divine will that had preordained this victory, apart from the skill and bravery of Lakshmana. As Sri VVS Aiyar observes, “Lakshmana had now escaped from two disasters. Although he fought with a valour equal to that of his enemy, that latter’s magic powers and unscrupulousness were able to wrest victory out of defeat… … … and it was by miracles that he himself escaped with life. These two miracles, however, showed that the gods were on his side and that he would end by destroying the Rakshasa. But how great fights had again to be waged, through what great fire he had again and again to pass before he was able to bring the head of Indrajit to the ground.”

Lakshmana could have despatched Indrajit earlier. But he had the firm injunction of his brother not to use divine weapons in offence. Actually his self-restraint had led Indrajit to under-estimate his abilities. Only at such a time Lakshmana used the divine weapons, that too, after being permitted by Rama to do so, in defence and destroyed what Indrajit had used against him. The character of Lakshmana touches great heights here. It is simply amazing that he could desist from use of divine weapons, at the cost of his personal honour, and even at the cost of his very life, simply because Rama had instructed him against such use.

If we compare this with what Lakshmana did in the killing of Atikaya – using the Brahmastra at the right time – it clearly establishes one thing. That Lakshmana could have finished off Indrajit in a similar style. But he did not. In fact, he could not. Just because of the fear of having to violate the words of his brother. As we have mentioned earlier, Rama was his Dharma and he had no other Dharma to guide his steps, actions and life.

On the other side, the supreme sacrifice of Indrajit in fight for his father to the last cannot be taken lightly. Once again, Sri VVS Aiyar observes, “Indrajit had done all that he could to bring victory to his father. Young, brave, full of resource, and proud of the great record of his past achievements, he entered upon the war full of hope. He knew, of course, the valour of his enemies. But their courage and strength only gladdened him. For, their greatness would give a lustre to his victory while their feebleness would only have brought a paltry success.”

Indrajit did his best for the sake of his father. Of course, he did not understand whom he was going to face in the battlefield and chided Vibishana when he forewarned. But when once he understood the invincibility of his enemy, he did not hesitate to warn his father. He did not hesitate to retrace his steps when he realised that he – in fact the entire race – was playing with fire. If we keep aside the cause and go strictly by the deed, Indrajit – though dishonest at critical times – rises up in our esteem, especially when he tells his father to mend his ways, ‘at least after my death.’

It is now time to pay some attention to the much spoken about Nikumbhila Yaga.

= Nikumbhila I =
<blockquote>It is very strange that Ravana, who performed penance of the fiercest kind to reach the heights that he scaled, could not bear the sight of his son Indrajit performing penance… </blockquote>
The Asuras that our epics talk about fall under two categories. The first group has its origin in sage Pulastya, a major portion of them, so to say. The Uttara Kanda gives details of the origin of this group and traces their existence back to Madhu and Kaitabha, the earliest of all demons. Ravana comes from the family of Pulastya. We will go into the details when we take up Ravana for our study. The point that is to be observed here is that almost all the Asuras belonging to this category performed severe penance, led a very pure life in the early stages of their lives, pleased the Gods and attained boons. And having attained such boons, power went into their heads almost always and they had to be punished, indeed vanquished, for that was the only way to stop them.

But it cannot be said that all of them were bad. There were good Asuras as well, like Prahlada or Vibishana for instance. So they were a mixed lot. The second category of demons was no demons at all. They were all celestials and other such beings, highly evolved, but through their aberrations acted haughtily and passed through such a phase in their lives by one curse or the other, till they were released from the curse. There was no question of their performing penance or attaining power. They led a life of unthinking sacrilege till they served the cursed period and were released finally. Kabandha, Viradha and their likes fall under this category.

It is very strange that Ravana, who performed penance of the fiercest kind to reach the heights that he scaled, could not bear the sight of his son Indrajit performing penance – after of course, the initial efforts of Indrajit – and stopped him in the middle of his most important of all Yaga, the Nikumbhila Yaga.

Ravana at that time was away in his mission of testing his new found power, was extensively marching on all directions and establishing victories, killing incessantly and molesting any woman on whom he set his eyes. It was at this time that he had killed the husband of his sister Surpanakha, while he was engaged in a war with Kalakeyas. ‘I was intoxicated with my victories and did not notice my son-in-law,’ admits Ravana later.

When Ravana was away, wreaking terror all around, Indrajit was performing penance. There are seven such Yagas that are said to endow the performer with unlimited power. Agnistoma, Aswamedha, Bahusuvarnaka, Rajasuya, Gomedha and also the Yaga that was intended to propitiate Lord Vishnu. Indrajit, as we have already seen, (See: His exploits and boons) had received, right at the beginning of the sixth Yaga from Lord Mahadeva, a ‘lasting heavenly car’ that moved according to his will, on the earth and up in the air, bows and arrows and other divine weapons and also was blessed with the ‘Tamasi Maya’ which he employed over and over again in the battle with Lakshmana.

Indrajit was not satisfied with having performed six of the most important of all Yagas. He wanted to complete the seventh and the most difficult of them all, the Nikumbhila Yaga. The benefits that would accrue to him on completion of the Yaga were stupendous – invincibility by means of Brahmasiras and a chariot from Agni.

All the six Yagas that we mentioned above were performed in the absence of Ravana. So far so fortunate!

= Nikumbhila II =
<blockquote>And that puts Indrajit on a higher pedestal than his father, who had learnt all the Vedas and holy texts and was a master at them… </blockquote>
Several scholars have expressed their opinion about what they believe what Nikumbhila actually means. Some believe that Nikumbhila is the name of a Goddess. Some feel that it is a temple presided over by the deity Prathyankara, a deity who is known to bless one who propitiates Her with limitless powers and boons, irrespective of the person’s qualities and not going into his credentials and character. Some say that Nikumbhila Devi is different from Prathyankara.

But the fact remains that these ideas are not supported either by Valmiki Ramayana or Kamba Ramayana or even by the Uttara Kanda written in Tamil by the great poet OttakUththar. All of them simply say that Nikumbhila is a grove and it was under a banyan tree there that Indrajit performed this sacrificial fire. This is what Valmiki says in Uttara Kanda:

“Having handed over to Khara the command of that formidable army and having consoled his sister, Ravana, (the ten-headed monster) for his part felt rejoiced and at ease. ‘thadhO Nikumbhila nama Lankopa vanam utamam.’ There was an excellent grove in Lanka, Nikumbhila by name.” (Valmiki Ramayana, Uttara Kanda, Canto XXV, Sloka 1 and 2 {Part})

‘uNdaayadhu Or aal’ ‘There was a banyan tree there,’ says Kamban. ‘ulagu uL oruvan koNdaan uRaikindradhu pOl’ that was so big, wide and huge that in it can reside He in whose stomach resides the entire universe. Neither Valmiki nor Kamban nor OttakUththar give any detail more than this about Nikumbhila or the deity presiding over it. All that we can understand is that Indrajit performed this Yaga in this grove under a banyan tree.

Ravana, who had just returned from his exploits, capturing numberless virgins and even married women and taking them with him in the aerial car that he had in war took by force from his elder brother, Kubera, walked into Nikumbhila where Indrajit was performing the Yaga, under a vow of silence until its completion. Ravana did not perform this Yaga and he did not quite know anything about it. And that puts Indrajit on a higher pedestal than his father, who had learnt all the Vedas and holy texts and was a master at them. Ravana’s ignorance of this Yaga is seen from this Sloka:

“Then he beheld his son, Meghanada, wearing a black deerskin and a tuft of hair on his crown and holding a Kamandalu (a pot of the shell of a poisonous coconut) and a staff inspiring fear. Approaching him and folding him in his arms, the ruler of Lanka, forthwith said (to him), “Child, what is it you are doing? Speak truly.” ((Valmiki Ramayana, Uttara Kanda, Canto XXV, Sloka 4 and 5)

Since Indrajit was under a vow of silence, he could not answer and the preceptor – guru – of demons Usanä answers him detailing the six sacrificial fires that Indrajit had performed, propitiating Narayana, Mahadeva and others and explained the significance of the present one. Was it due to jealousy or was it due to what he could not tolerate, intoxicated as he was with his victories and newfound glories, Ravana was clearly displeased.

“This was not done well in that my enemies, whose leader is Indra, have been worshipped by means of offerings. Come now; that which has actually been done has been done well; there is no doubt (about it). Come, O my good child! Let us return to our abode.” (Ibid, Sloka 14 and 15)

‘You have offered worship and havis to these lesser creatures who are no match to me in prowess, strength and power. They are in fact my enemies. You cannot, and you should not worship them. But I see that you have already done it. Any way, what is done cannot be undone. Let us take it that it was done for good. I however do not approve of your persisting in continuing to perform this Yaga. Stop it and come with me. Let us go back to our palace.’

That is rather a queer stand indeed!

= Nikumbhila III =
<blockquote>That itself shows the great change that is coming over in the mind of Ravana though he is not prepared to accept it… </blockquote>
It was therefore Ravana who stood in the way of Indrajit becoming invincible. Had he permitted Indrajit to continue the Yaga, it would have been a different story altogether. Apart from the fact that he did not know what it was all about, it was the feeling that he had already reached an unshakable position and his pride that prevented Ravana from accepting anything from ‘lesser gods’ who were his enemies and that made him stop Indrajit completing the Nikumbhila Yaga.

This was the reason why Indrajit had to argue in extenso with his father to once again start the Yaga and complete it in secrecy, for he was not sure as to whether or not Ravana would permit him to undertake the Yaga once again. But Ravana had no difficulty in accepting the proposition of Indrajit. After all, he has seen that all the divine missiles in their arsenal were rendered ineffective and indeed did not have any effect on these human beings and monkeys alike!

That itself shows the great change that is coming over in the mind of Ravana though he is not prepared to accept it. Even at that time, even after losing all his kith and kin and left with just his son alone, his mind was still set around Sita and he was not able to send her back. It was not his lust alone that drove him this mad. It was his pride. Inability to reconcile to the turn of events and realise what was actually wrong with him and to mend his ways.

If it was Ravana who stopped the Yaga for the first time, it was Vibishana who master minded the attack, giving the most vital of information to Rama and Lakshmana to strike at the right time. “If he gets up after concluding the ritual undertaken (by him) know us all as killed,’ he says. He should not be allowed to complete the Yaga. He should be intercepted while he is at it, for it is one of the conditions that Brahma has stipulated that Indrajit should observe a vow of silence and should not move away from the fire until the Yaga is completed. More importantly, Brahma had warned that if a warrior marches in on him (Indrajit) before he could complete the Yaga, the chances of his survival are very bleak.

All these factors contributed to the killing of Indrajit, not denying the prowess and divine nature of Lakshmana. It is the law of nature that Dharma should triumph and it triumphed. And it created all the lacunae, in preparation of the ground for the final victory of Lakshmana. For as the favourite refrain of Kamban says, ‘aram vellum; paavam thOrkkum.’ Dharma will triumph and felony would fall.

Now, with the death of Indrajit, Ravana has lost the last of his most dependable fortification on whom he had unshakable faith. Left alone without a single blood relation now, he decided to push in the core army to the field the next day, hiding his shame, grief and disappointment. Death of his dear most son and the loss of his core army were the last things in this world that took him very close to shed his desire for Sita. And on the last day, Ravana the warrior entered the field and this was what Rama was waiting for.

Now, back to Lakshmana. We have yet to see a few more facets of this excellent brother – some noble, some brave and some heart-rending moments.

 Hari Krishnan

 

 

[[Category:Lakshmanan:Indrajit]][[Category:Lakshmanan]]

Lakshmana - Part 8

2010-02-25T14:32:10Z

Hariki:

= Ravana sends Indrajit =
<blockquote>Here is a father, who dares to send his son on a mission from which he himself could not come back victorious! </blockquote>
On hearing the advice of wind god and as he was infuriated by the fact of Angada being attacked, Lakshmana used the Brahmastra for the first and only time without first seeking the sanction of Rama. This was not so when Lakshmana fought with Indrajit. We are going to see the difference in our later instalments when we study the battle scenes of Lakshmana with Indrajit.

Most important is that Vibishana – who had initially hesitated and had in a couched manner indicated his fears on the advisability of sending Lakshmana alone to meet Atikaya, a reincarnation of Kaidabha, the dreaded demon of yore – was delighted and was convinced very much about the prowess of Lakshmana. That was the reason why Rama sent him along with Lakshmana in the first place!

‘vem thiral sidhdhi kaNda vIdaNan, viyandha nenjan,’ Vibishana saw the victory of Lakshmana and was overtaken by wonder ‘andharach chiththar aarkkum amalayum kEttan,’ and also heard the celestials shouting out of joy (and exclaimed) ‘mandhira siththi anna silaith thozhil vali eedhu aayin,’ if this is the kind of mastery over archery that you have ‘indhirasiththinaarkkum iRudhiyE iyaivadhu,’ I am now more than convinced that it is not difficult for you to vanquish Indrajit as well.

This third day of the war was different in that it didn’t end with the fall of the main hero. The first day of the war ended with the exit of Ravana; the second day, with the fall of Kumbakarna. But the war on the day on which Atikaya fell did not stop with his death. It continued and Rama who was far, far away from the field and was alone had no information on what was happening in the field.

The agony of Ravana knew no bounds when he heard of what happened in the field. Naturally! Atikaya was his second son, handsome and valiant. But the ego of this person was so stout that even after the death of his endeared son – the youngest of whom (Akshakumara) was killed by Hanuman, when he came in search of Sita – did not change his mind. What impelled this person to retain Sita at such cost! What was working in his mind? Why he could not give her back at least at this stage, with the death of his sons – two of them at this point of time? When the writing is so large on the wall, what prevented him from reading the warning signals?

While his wife Dhanyamalini, the mother of Atikaya, was wailing and even while he was himself steeped in the agony of having lost his son, his most valiant and matchless warrior brother, having suffered the insult of being sent back in disgrace from the field, at the mercy of the enemy, the ego of Ravana does not lax in the least. He wants to persist in what he is doing. He wants to retain Sita at any cost. What could have motivated this person! Was he so lusty? Or was it due to some other reason? It is an interesting point to see. But these are questions for another day.

The point is, even before the mortal remains of Atikaya were removed from the field, Ravana was busy preparing his eldest son, Indrajit, to face the enemy. Here is a father, who dares to send his son on a mission from which he himself could not come back victorious! But Indrajit is not to be taken lightly. If the Book of War occupies one-third of Ramayana, the war with Indrajit occupies one-third of Yuddha Kanda. We will have to devote some time to this warrior, whom Kamban is not tired of praising for his prowess, chivalry and archery. Take a detour to study this wonderful character for sometime and come back to Lakshmana.

= Number one among warriors =
<blockquote>The name of Indrajit is intertwined with that of Lakshmana as far as the Book of War is concerned. One cannot be studied without a reference to the other… </blockquote>
The character of Indrajit is introduced in the Sundara Kanda, takes a quick shape in the War Council held by Ravana, convened as a sequel to the exploits of Hanuman in Lanka and holds the stage with high drama, in his war with Lakshmana, taking the reader through tense moments before his fall in about 1500 verses in Kamban. Indrajit brings Lakshmana to stupor and near death, twice. It was not an easy victory for Lakshmana against this warrior, ‘villaaLarai eNNin, virarkku mun niRkkum vIran,’ ‘If one counts the best of warriors on one’s fingers, he (Indrajit) is the first name that he has to utter. And again, he says several hundred verses later, ‘vIrar enbaargatku ellaam mun niRkkum vIrar vIran’ ‘first among all that are known as warriors (worth the name).’

The name of Indrajit is intertwined with that of Lakshmana as far as the Book of War is concerned. One cannot be studied without a reference to the other, in isolation. We would therefore divide the study of this character into two portions, one that directly concerns with the study of Lakshmana and the other portions like the sacrificial fire at Nikumbila – the completion of which would have made Indrajit invincible by anyone – would be dealt with later, after we round up on Lakshmana. Now for a little background material.

The name Indra-jit is a title. He is known only by this title. One who vanquished Indra, the Lord of celestials. Hanuman is impressed with this person at the very first sight, when during his search for Sita he enters every house in Lanka and comes across Indrajit sleeping in his chambers. ‘He was so handsome and resembled Lord Muruga, excepting for the fact that the Lord has six faces and twelve shoulders’ says Kamban. ‘vaLayum vaaL eyitru arakkanO?’ Is he the son of Ravana with the canine teeth like the crescent moon? ‘kaNichiyaan maganO?’ Or is he the son of Lord Shiva? ‘aLayil vaazhum ari anyavan yaavanO?’ Who could this person be who resembles a lion in the cavern? (Though I do not know the answer for this question, I know one thing for sure.) ‘iLaya vIranum Endhalum iruvarum pala naaL uLaya uLa pOr ivanOdum uLadhu.’ Both Rama and Lakshmana have to wage a war lasting many a day with this fellow.

“He is the only Rakshasa who dares to use hard words to Ravana,” observes Sri V V S Aiyar and calls our attention to the pick of the harshest of words that Indrajit utters against his father when he hears of the death of his younger brother Aksha, at the hands of Hanuman. “Thou weighest not the danger beforehand but rushest unthinking into it, and then thou sufferest. Even after seeing the prowess of that monkey, thou hast sent against him in batches those who could never hold their own against him. Is it not then thou that has killed them? … Thou hast in the days past broken the force of the elephants that hold the universe in its place, and conquered the three worlds and lifted mount Kailash itself with Shiva upon it. But what will wash this humiliation received at the hands of the monkey who has killed our Aksha?” (Kamban’s verses translated by Sri V V S Aiyar)

And that is what he is now asking Ravana, when he rushes to see him alarmed by the melancholy that is setting in on Lanka and when he comes to know of the death of Atikaya.

= His exploits and boons =

When the mind is obstinately set in an aimless pursuit, and eyes are bloodshot with rage and the personality is submerged by vanity and ego, wisdom takes a back seat.

Of the sacrifices Indrajit performed, the Uttara Kanda gives details. Usana, the guru of demons and Daityas, informs Ravana of the following when the latter walks into the hall in which Indrajit was performing the sacrifice at Nikumbhila. Not knowing what was going on, Ravana enquiries about it and Usana informs him thus.

“I shall tell you everything Your Majesty, (please) listen to it. Seven well-known sacrifices rich in numerous details have been performed by your son. (Six) sacrifices named Agnistoma and Aswamedha, the Bahusuvarnaka sacrifice, Rajasuya, Gomedha and the sacrificed intended to propitiate Lord Vishnu, had been performed; and when the sacrifice intended to propitiate Lord Maheswara, which is exceedingly difficult for the mortals to accomplish, commenced, your son received boons personally Lord Siva (the ruler of embodied souls in bondage, who are no better than beasts) here (on this very ground). (Valmiki Ramayana, Uttara Kanda, Canto XXV, Sloka 7-9)

Usana also mentions of the Tamasi Maya, the conjuring trick that Indrajit received from Lord Siva, which could bring about a spell of darkness in the ranks and files of the enemy. “By means of this conjuring trick, when employed in a conflict, O ruler of ogres, the movement of the employer cannot be known either by the gods or demons.” (Ibid, Sloka 11) With this boon, Indrajit had the power to move unseen before the enemy. And Indrajit was not like Atikaya, who would not resort to illusory techniques even if his enemies employed it. In fact, this is one of the most important boons that he employed against Lakshmana.

The six sacrifices that he had conducted had given him near invincibility and the seventh one, namely the Nikumbhila, was stopped by none other than Ravana himself. We will see the details later. Had he completed it at that time or could he have been able to complete it in his second attempt to do so before Lakshmana marched on him, there would have been none who could have ever vanquished him.

With such glories to his credit, and bestowed with the divine bow and an inexhaustible quiver – as did Rama and Lakshmana – Indrajit remained matchless right from the beginning. The Uttara Kanda speaks of his exploits in winning over Indra and his son Jayanta as well.

Indrajit heard the wails of rakshasa women and rushed to his father, anxious about the safety of his brother and just by looking at Ravana, before he could even complete his words, Indrajit understands what has actually happened and on enquiries ascertain the death of Atikaya at the hands of Ravana. ‘Lakshmana killed him,’ says Ravana ‘while the monkey that set fire to our grand old city and others killed our forces.’ Indrajit is enraged instantly at the folly of Ravana.

‘kondraar avarO?’ Was it that they killed Atikaya? ‘kolai sUzhga ena nee koduththaai.’ It was you who offered them (to the enemy, beseeching them) to be killed. ‘van thaanayar maanidar vanmai aRindhum manna,’ My king! You know how powerful these human beings are, how skilled they are and how massive is their army. ‘endraalum enaich chella Evalai.’ You did not ask me to go in war against them, knowing full well they are extremely powerful. ‘itradhu.’ And it was thus that our army and my brother were given to death (by you).

‘Why did you not send me in the first instance? Why did you not summon me? How dare you send such youngsters, especially when you know that the enemy is powerful, when you have yourself seen it in the battlefield!’ All Ravana wanted was this kind of emotional agitation! When the mind is obstinately set in an aimless pursuit, and eyes are bloodshot with rage and the personality is submerged by vanity and ego, wisdom takes a back seat. Ravana is an example.

= First war with Indrajit =
<blockquote>The anger of Indrajit shot up multi-fold on seeing Hanuman. Here was the person who was responsible for turning Lanka into shambles… </blockquote>
‘How at all I can remain here!’ hissed Indrajit. ‘When my brother has been killed in the battlefield, how can I rest here without making that Lakshmana, a delectable feast to Yama? ‘irundhEn enin naan av iraavaNi allan.’ If I stay here, I am not the son of Ravana.

Ravana, as if he was waiting for this moment, seized it. After his defeat on the first day, we see him avoiding the field until the very last of his forces is wasted, remaining in the background, chuckling and challenging, whipping up passions and emotions in his favour, in the fond hope of waxing that victory that eluded him. ‘Ega idhu seydhu en innalai nIkkidu.’ Go now and (do what you vowed now) and bring an end to my sufferings. ‘endhaikku aagadhanvum uLavO?’ Is there anything that is impossible for my sire! ‘enarkku aatralaar mEl maa kaal vari vem silayOyai madhiththa pOdhE sEgu aagum endru eNNi,’ It was you of the banded bow that I thought of as the source of my strength against my enemies ‘iv innalil sindhai seydhEn,’ and decided to send you against them to take me out of the deep sorrow in which I am submerged.

Though on the one hand Ravana appears to be rather unthinking in sending his eldest son to take revenge on the one who killed his other son, on the other hand, he had reason to believe in the dexterity and prowess of Indrajit. Indrajit marched on the enemy with an army of forty vahini strong on Lakshmana.

On the other side, Lakshmana did not leave the field. He had calculated that having heard the death of Atikaya, either Ravana or Indrajit would come to the war front immediately. For him it was another opportunity to prove his mettle. ‘It is Indrajit who is coming here now,’ warned Vibishana. ‘It is not advisable to fight against him without being guarded on all sides. ‘maaruthi, sambavan, vanarEndhiran, thaarai sEi, neelan endru inaya thanmayaar vandhu udan ura,’ With Hanuman, Jambavan, Sugriva, Angada and Neela surrounding you on all sides, ‘nee nedum pOr seyath thagudhiyaal’ venture into this long, long battle with him.

Even as the rakshasa army was marching on into the field, Hanuman who had earlier moved away from the presence of Atikaya to the western gate, saw Indrajit coming to the field. Having seen his might earlier when he was bound by the divine weapon of Brahma, Hanuman rushed quickly to the spot where Lakshmana was preparing himself to meet the foe.

The sea of the Vanara host that stood guard before Lakshmana was soon churned by Indrajit and his forces, making the lower rungs of the Vanara army flee from the spot, leaving only the commanders to stand their ground. Sugriva rooted out a tree and attacked Indrajit but lo! It was turned to pieces by the quick arrows that showered on from the bow of Indrajit.

The anger of Indrajit shot up multi-fold on seeing Hanuman. Here was the person who was responsible for turning Lanka into shambles. Here was the person who put Aksha to a gruesome death. Hanuman engaged Indrajit in a tough combat. But even the rocks and hillocks that Hanuman hurled at him were pulverised by the force of his arrows. Without exception, all the valiant soldiers of the Vanara army fought with Indrajit and could not stand the ground against him for long. Seeing the destruction that Indrajit was causing, Lakshmana moved in.

= There finally is a match =
<blockquote>For the first time in his entire life, Indrajit saw a person who was a match for him in all respects. He was soon overtaken by awe and respect… </blockquote>
Many of the top ranking Vanara leaders who appeared before Indrajit, including Hanuman, in order to weaken his force, if not contain him, could not virtually last long. The first rock that he threw at Indrajit was pulverised by his arrows. Hanuman hurled a hillock at his chest and it hit him, leaving him unharmed and falling to the ground, powdered by the strong torso of Indrajit. Hanuman was bleeding profusely by the virulence and swiftness of the arrows that showered on and on from the bow of Indrajit. He could not be weakened either by Nila or by Angada, who rushed in to support Hanuman.

Lakshmana saw the destruction from a distance and quickly moved in. The Rakshasa leaders who were furious against him for having killed Atikaya launched a concerted attack on him. Lakshmana, who had just waged a long and tough battled against Atikaya just hours ago, was just unstoppable and he moved like forest fire, devouring the legions of the enemy and reducing its numbers to a very great extent in a very short time. This time, Hanuman being available close at hand and his services not needed by Rama, (to recollect, Rama is not in the scene at all and is not at all aware of what is happening here) Lakshmana seated himself on the shoulders of Hanuman, at the latter’s request.

Another reminder. What we are now looking at is the version of Kamban, which is so totally different from what Valmiki has presented. In a parallel scene in Valmiki Ramayana, we see Rama is also present in the field. We have discussed the dramatic elements and effects of this difference to some extent when we were discussing the role of Vibishana in this very same scene.

Seated on the shoulders of Hanuman, Lakshmana faced the brute in a fierce encounter. The details and techniques adopted run to several hundred verses. The Rakshasa army was reduced to nothing, leaving Indrajit alone in the field. Sri VVS Aiyar so very beautifully puts it, taking the idea from the Poet himself, thus. The Rakshasa flood abated completely, but Indrajit stood his ground unabated like a rock rising sheer from the bosom of a dried-up sea.” The sea of Rakshasa army having been dried up, Indrajit was the sole rock that was left and he stood his ground most valiantly.

For the first time in his entire life, Indrajit saw a person who was a match for him in all respects. He was soon overtaken by awe and respect for this person whom he used to call ‘a puny creature’ before the war started and had begun to respect them with the series of victories that Lakshmana was establishing in his very own presence. ‘an naran allan aagin nAraNan,’ he mutters to himself. The person who fights now with me is sure a man. If he is not a man, he could be none other than Narayana. ‘anayan andrEl pin aran, biraman endru pEsuga.’ If he is not Narayana either, then he could only be compared with Brahma and with Lord Shiva. ‘mannar nam padhiyin vandhu,’ For what king has come to our city hitherto, ‘varisilai pidithha kalvi’ and (has exhibited his) training in archery to this extent?

This fellow has come to our den. He is in our land and is fighting with me in my country. He has destroyed the thousand lions that were drawing my chariot. He has killed my charioteer. My chariot has been broken. I have never been subjected to such an insult even at the hands of the celestials. If this man does such a thing to me, Indrajit, then there must be something wrong. He may probably be not a man. He most likely is Narayana himself, or one of the Trinity.

Not a single Rakshasa warrior worth the name, is not left with surprise, shock and awe with the skills of Lakshmana.

= Error of judgement I =
<blockquote>Lakshmana immediately destroyed the chariot of Indrajit for one more time. His idea was to kill Indrajit after destroying the chariot. But he erred. </blockquote>
Lakshmana with his swiftness and mastery in the art of archery was soon turning the situation to his advantage. Indrajit, had come to the field so fresh, at the end of a day that found Lakshmana and others a little worn out comparatively, having had to wage a long war against Atikaya and continuing to face Indrajit. Indrajit had struck terror all around initially but it was now his turn to be at the receiving end.

‘nUru vem kaNai maarbin nuzhaidhalin’ Because a hundred arrows sunk in his chest, deep, ‘Uru sOriyodu uLLamum sOr thara,’ his physical strength was wearing out with blood flowing out heavily together with his will power ‘thEral aam thuNayum silai UndriyE aaru nindranan’ he pressed his (lower end of the) bow into the earth and leaned over it spent and tired, resting on the bow for a while.

It was on a chariot that was drawn by a thousand lions that Indrajit entered the field. It was destroyed and he had changed over to a thousand-horse drawn chariot. Hanuman jumped over the chariot even as Indrajit was resting on his bow and with a kick of his strong foot, he broke the chariot to pieces, killing all the horses and the charioteer as well. Indrajit immediately switched over to another chariot drawn by a thousand ghosts. He did nothing that day, Kamban jokes. ‘Eri Eri izhindhadhu allaal igal vEru seydhilan veyyavan.’ The only thing Indrajit was doing that day was to descend from a broken chariot and climb into a fresh chariot. He was busy with switching chariots and had no time left for fighting with Lakshmana!

Hanuman, who was carrying Lakshmana on his shoulders, did not simply stop with playing that role alone. He assumed his massive form and trampled countless rakshasas under his feet, jumping over them, while at the same time enabling Lakshmana to continue his war with Indrajit.

This situation was quite new for Indrajit. He had never encountered such an enemy. He was used to seeing the backs of his enemies in a short time. He expressed his shock and amazement to Mahaparsvan, who was standing by his side ‘oru vilaan nandru nam padai naarpadhu veLLamum kondru nindrapadi!’ I am shocked to see that a single archer has obliterated forty vahinis of our army! The answer of Mahaparsvan shows the state of mind in which the rakshasa forces were, that day. ‘neeyum naarpadhu veLLa nedum padai maya vem kaNai vazhanginai’ You destroyed a forty vahini of the Vanara army as well. ‘Oiyvu il vem samam okkum.’ Your skills doubtless match that of Lakshmana! Without realising it, the rakshasa warrior had put Lakshmana a mark above Indrajit and was comparing the latter against Lakshmana!

The evening was coming to an end and sunset was nearing. ‘You do not have much time left,’ Vibishana told Lakshmana. ‘naagame anaya namba!’ My Lord who resembles the (angered) cobra! ‘naazhigai ondru naangu baagame kaalm aagap paduththiyEl pattan.’ Only one fourth of a nazhigai – six minutes – is all that you have to kill him. He can be overpowered only if you act very quickly. ‘vega vaaL arakkar kaalam viLaindhadhu.’ The rakshasas become more powerful with sunset. The night is the time for demons. ‘visumbin EgumEl velvan.’ If Indrajit, with nightfall, reaches the sky, he would be invincible and would win for certain.

Lakshmana immediately destroyed the chariot of Indrajit for one more time. His idea was to kill Indrajit after destroying the chariot. But he erred. He did not anticipate that Indrajit would not hesitate to adopt his illusory warfare.

= Error of judgement II =

All Lakshmana knew was a straight face-to-face battle. As far as he was concerned, the battle was over once the enemy leaves the battlefield.

As soon as the chariot was destroyed, Indrajit vanished into the clouds. He needed time to perform the rites that were associated with the loosing of the serpent noose – naaga paasa – and therefore hid himself in the skies behind the clouds. He became invisible too, shrinking his frame the size of an atom.

‘thaNivu aRap paNdu sey thavaththinum’ because of the strength of the penances that he had performed in the past many years, ‘dharumaththaanum,’ and because of his adherence to the principles of righteousness, ‘piNi aRuppavanil petra varaththinum,’ and because of the boons that he had received from Brahma, ‘pirappinaanum,’ and because of the nature of his rakshasa birth, ‘maNi niraththu arakkan seydha maaya mandhiraththinaanum,’ and because of the power of sorcery he had, ‘aNu enach chiriyadhu aangu Or aakkayum udayan aanaan,’ he shrank his body to the size of an atom.

Notice the words of the Poet. ‘Because of his penance and because of his past adherence to the principles of Dharma,’ he says. He makes no attempt to hide the fact that all the Rakshasa forces were good souls at least at one point of time and gained their power only because of it. And at the same time, we learn a lesson that even such person can go awry and therefore one has to be ever wakeful and ever watchful over one’s qualities.

And now, Lakshmana, poor thing, he had no idea about unfair tactics. All he knew was a straight face-to-face battle. As far as he was concerned, the battle was over once the enemy leaves the battlefield. He was not used to the methods of withdrawing and then attacking from hiding. This is where the warfare in Ramayana differs from that of Mahabaratha. The world had moved a long, long way, far, far away from what it had held high even between the period of Ramayana and Mahabaratha!

The monkey hordes shouted with joy with the impression that Indrajit had beaten a retreat. ‘naayagarkku iLaya kOvum annadhE ninaindhu nakkaan.’ Lakshmana also thought in similar lines and smiled. He jumped down from the shoulders of Hanuman, handed his bow to Angada, and started plucking all the arrows that his chest was buried with. It was an announcement of a temporary cease-fire. Lakshmana was gathering his tools to walk home back and was preparing for a rest.

‘vittanan arakkan veyya padayinai.’ It was precisely at that moment Indrajit let loose the naaga paasa. Valmiki shows both the brothers bounded by the noose. Kamban differs in that he shows Lakshmana alone being bound by the paasa. “Both the aforesaid gallant princes, Sri Rama and Lakshmana, were for their part pierced with serpents used as arrows in such a way that no part of their bodies remained unpierced. Blood flowed profusely from the passage of their wounds and they both appeared like two Kimsuka trees in flower. Thereupon Indrajit (son of Ravana) the outer corners of whose eyes had turned red (through rage) and who looked like a mass of collyrium, spoke as follows to the two brothers, while remaining still invisible: “Even Indra, the ruler of gods, will not be able even to discern me much less approach me, while I am fighting imperceptibly, how much less you two!” (Valmiki Ramayana, Yuddha Kanda, Canto XLV, Sloka 8-11)

The entire Vanara army and Lakshmana were on the ground in no time, bound by innumerable serpents that surrounded them held them hard. Just one person was found standing there. Vibishana. Indrajit had already left for his palace, having surveyed the result of what he did from the skies, victorious.

= The divine will =
<blockquote>It was due to divine Will that Lakshmana woke up from the numberless serpents that held him down in their powerful hold… </blockquote>
It was a very delicate situation for Vibishana, the sole survivor of the serpent noose attack. It was he who pushed Lakshmana into action against Indrajit and now there is nobody standing on the ground, excepting this poor soul. He was afraid of facing Rama. Guilt feelings overwhelmed him. We have discussed this earlier when we studied Vibishana. (See: A faggot burning on both sides)

In the following scenes, we witness Rama’s anguish and the harsh and unkind words in which he censures Vibishana. ‘You should have summoned me immediately when Indrajit came to the war front! You kept quiet and it has resulted in such a great loss! I have lost my brother now!’

The unfolding of events on that day were such that Rama did not come to know of the arrival of Indrajit at all. Let’s see the observation of Sri VVS Aiyar here. “Rama had not come to the field this day, as he had the fullest confidence in Lakshmana’s strength and valour and as he desired to give him all the honours of the day.” And if we take a closer look at the epic, we will find that Lakshmana had the sanction of Rama only to fight against Atikaya and it was by force of circumstances that Lakshmana continued his battle with Indrajit, without the sanction of Rama.

The position of Vibishana becomes highly precarious in view of this fact. Naturally, suspicions of misleading Lakshmana into a war with Indrajit would lurk anyone’s mind and Rama’s allegations border on that when he says ‘ennaik keduththanai vIdaNaa nI’. You have ruined me Vibishana. But the narration of events by Vibishana pacifies Rama and when he seeks information on the nature of the noose that is binding Lakshmana and the Vanara host and the remedy for it, he learns:

‘thaan vidil viduvadhu allaal,’ If at all it loosens its grip, it has to be of its own ‘chadhu muguan mudhalvar aaya vaan vidil vidaadhu.’ It can’t be made to uncoil its hold even by Brahma and others of his kind. ‘Un vida uyir pOi nIngum vEru uydhi illai.’ This is a no go situation. It will uncoil only after the victim dies. (That is to say, the victim is still alive now; only he is not conscious.)

Rama rises up in anger to destroy all universe but the very next moment, he is overwhelmed by mercy, logic and reason. He finds no reason why the worlds should be destroyed for his personal loss. When the situation gets tense extremely, the divine vehicle of Vishnu, Garuda, whose very sight is a terror to all serpents, arrives on the scene.

“In the meantime there arose a wind – as well as clouds accompanied by flashes of lightning – which, having whipped up the sea-water, began to shake the mountains as it were. Their boughs broken by that mighty wind caused by the flutter of wings, large trees of the entire island (of Lanka) fell headlong into the water of the salt sea. The huge serpents inhabiting that island got alarmed, nay, all the sea-monsters (which had crawled to the shore quickly (re-)entered the salt sea. In an instant, all the monkeys saw Garuda (the king of birds and a carrier of lord Vishnu) son of Vinata, who is endowed with extraordinary might, and resembled a blazing fire (in brilliance). Perceiving him arrived (on the scene), those serpents for their part by which, serving as arrows ………fled away for good.” (Valmiki Ramayana, Yuddha Kanda, Canto L, Sloka 33-37)

The verses describing the arrival of Garuda in Kamban are par excellence. Not without reason the unsparing critic, Sri VVS Aiyar observes, “The magnificent stanzas in which Kamban describes the majestic flight and appearance of Garuda have scarcely a parallel in literature for the roll of their rhythm and the grandeur of the image that they present to the eye of imagination.” Aiyar planned to translate these stanzas into English. “Though conscious of the impossibility of giving an adequate translation of them, we feel bound to attempt a translation and give some idea to the reader of their grand swing.” But it is unfortunate indeed that he died in an accident before he could do so.

Now let us return to Lakshmana.

= A compliment from the enemy ranks =
<blockquote>The words of Mali clearly establish the name that Lakshmana had earned among the ranks and files of the Lanka army. ‘Why should these poor things be punished? Who is not afraid of them today?’ </blockquote>
The Vanara host having been unbound of the naaga paasa roared in glee that shook Lanka to its very centre. The tumultuous uproar was heard by Indrajit, who was apprising Ravana of his glorious victory in binding Lakshmana with the cobra noose and he was taken aback. Soon messengers brought the news of what had happened in the warfront. Ravana laughed, recalling his past victories over the Gods, when Garuda had to fly away with his arrows stuck in his wings.

‘INdu adhu kidakka.’ Let it be on one side. ‘mEnmEl iyaindhavaaru iyaiga.’ And let it happen as it had happened in the past. ‘enji mINdavar thammaik kollum vEtkayE vEtkkum andrE.’ You would now be full of the desire to return and kill those who have come back to life. ‘aaNthagai nIyE innum aatrudhi arumaip pOrgaL.’ Go back and resume the war. Kill those creatures and let Garuda who brought them to life be ashamed of his effort going waste.

But to the surprise – rather shock – of Ravana, Indrajit was in no mood to return that day. The victory he had established only hours back is running down from his fingers. He has a responsibility now to save his city, especially when his father desires him to do so. Earlier, when he started for the war on that day, he needed no goading. He seized the opportunity. He chided his father for having sent his younger and other lesser warriors, when he was there. Now he shows a reluctance, which he had not shown at all in his entire life.

‘indru oru pozhdhu thaazhththu,’ he says. Postpone it for one day. I am very tired. I need rest. ‘en igal perum siramam nIkki,’ let me rest and be rejuvenated in the morn. I will go to the battlefield tomorrow and with the Brahmastra, I would root out the cause of all anxiety in your heart. So saying Indrajit retired to his bedchamber.

Ravana is now left with no option but to summon his other trusted deputies. It may be observed that even at this juncture he does not think of undertaking the venture himself once again. He tries to avoid facing the warriors again. And when Mahaparsva and Dhumraksha, two of his five commanders offered to go themselves. Ravana had no alternative. These two were the guards of the chariot of Indrajit and had fled from the field, unable to stand the attack on them by Hanuman with the mace were censured by Ravana severely who ordered for the cutting of their noses and be paraded in the streets of Lanka, for their cowardice. But it was Mali – another warrior of Ravana – who saved the situation and changed his mind.

The words of Mali clearly establish the name that Lakshmana had earned among the ranks and files of the Lanka army. ‘Why should these poor things be punished? Who is not afraid of them today? ‘paasamum itradhu.’ The serpent noose did not hold. ‘padhiyin mElum naasamum utradhu.’ Our army has been reduced to a mere half of what it was. ‘nambi nadandhai.’ And my Lord! You walked back. (A couched hit on Ravana. The question that remains unasked here is, ‘If you propose to punish these two, tell me who will be left with a nose in Lanka? Would you not be one among them?’)

He says further. ‘In Lanka’s streets, let Lakshmana’s name be called aloud but once; alas! A panic wild at once does seize our people and they’d hear no more but shut their doors amain! Such terror inspires that dreaded name!’ (Translated by

Sri V V S Aiyar)

Though overpowered by scheming, Lakshmana had not lost his name even among the enemy ranks.

= To use or not to use =
<blockquote>The refusal of Indrajit that day to resume the war left Ravana with no other alternative but to send his commanders-in-chief and on their death, he sent Maharaksha – Maharak kannan, as Kamban would call him. Maharaksha was the son of Kara, who wanted to avenge for the death of his father in Janasthana at the hands of Rama. These battles did not last long and were fought by both the brothers and came to an end very soon. </blockquote>
Now Ravana was left with only one option, that of summoning Indrajit who was resting all the while. Indrajit had already promised that he would destroy the enemies by the use of Brahmastra. The second battle was in fact still more furious than the first one and initially Rama also was in the action front for a few hours. Lakshmana was fuming and was looking for the next opportunity to fight with Indrajit. With the kind of archery displayed by the brothers that day, the vast rakshasa army was turned to dust, leaving Indrajit alone.

Not beating a retreat, Indrajit advanced on his chariot towards Rama and Lakshmana. ‘iruvir ennodu porudhirO?’ he asked. Would both of you fight with me at the same time? ‘andru enin Etra oruvir vandhu uyir tharudhirO?’ Or would you come one by one and die at my hands? ‘um padayodum porudhu pondrudhal puridhirO?’ Or would you prefer to fight with me with all your army and die? ‘uruvadhu pugalum.’ Tell me what you desire to do. ‘tharuven indru umakku EtruLadhu yaan.’ I will give you whatever you want.

‘kumbakannan endru nIr ambidak kuraiththa thambi allan naan.’ I am not the brother of my father whom you killed with your arrows. ‘iRavaNan magan.’ I am the (proud) son of Ravana. ‘embimaarukkum en siru thaadhaikkum iruvir sem puN nIr kodu kadan kazhippen.’ Tell me soon, for I am desirous of performing the last rites to my uncle and my brothers who lost their lives at your hands, not with water but with your blood.

‘Allow me to fight the brute,’ Lakshmana requested Rama at that time.
<blockquote>“The serpent noose, my brother, that helpless bound My limbs, has cast a slur upon my name And men will point at me and say, ‘his friends He could not save from worse than death; nor could He stand against a valiant foe; and yet He lives! If Indrajitta’s head, my darts Do not remove, the lustre of my name Is gone forever….” </blockquote> <blockquote>(Kamban’s verses translated by Sri V V S Aiyar) </blockquote>
Rama therefore stepped back, allowing Lakshmana to take the field all by himself. The part played by Rama on that day in the warfront lasted only for the first few hours. Lakshmana fought with all his force and might and filled the field with severed limbs, blood and broken chariots, once again leaving Indrajit alone, standing by himself.

Indrajit, once again vanished into the skies, behind the clouds and from there reached his palace, this time to prepare for the firing of Brahmastra. It was Rama this time who thought that Indrajit had beaten a retreat and called the day off. ‘I perceive that he has not left as yet, my brother,’ Lakshmana told. ‘I deduce that he has gone for making preparations for shooting Brahmastra and for performing the rites that are associated prior to its use. I do not think he has run away from the field. He has bigger designs.’

And now we see Lakshmana playing his intuitive and insightful role once again.

= He is at it again… =
<blockquote>Indrajit was watching everything from yonder skies. He was waiting for the opportune moment. He did not stir. However, he started his preparations… </blockquote>
We will, for the sake of continuity, have a quick look at the events that took place on the second battle with Indrajit. We have seen a few portions of this day earlier, in our study of Vibishana. (See: A friend indeed and A friend in deed is a friend indeed)

‘kaN imaimppadhn munbu pOi visumbidaik karandhaan.’ Indrajit vanished behind the clouds in a trice. ‘aNNal matru avan aakkai kaNdilan aagi,’ Lakshmana could not see his physical presence anywhere. ‘paNNavarkku,’ turning to Rama (he said) ‘ivan pizhaikkumEl padukkum nam padayai.’ If this fellow escapes, he would destroy all our army. ‘eNNam matru illai.’ I have set my mind firmly on it and I don’t have a second thought. ‘ayan padai thoduppen.’ I will use Brahmastra against him.

‘No. You are not going to do it,’ said Rama firmly. ‘It is the most powerful weapon of all.* If you use it against Indrajit, it won’t stop with killing him. It is not possible to contain its destructive energy. Do not resort to its use.’ (* The Mahabaratha refers to another weapon, Brahma Siras, which is more potent than the Brahmastra.) There is no greater Veda for Lakshmana, other than the words of Rama. He accepted his words and changed his mind.

The use and directing of the Brahmastra was the job of a master. Not all could handle it. We see Aswathama using the Brahma Siras after the conclusion of the Mahabaratha war and Arjuna preparing to stop it with a similar weapon. While Arjuna could recall his weapon just moments before it was shot, Aswathama could not do so for he lacked the training to do so. Vyasa turned wild at this and Aswathama had to lose his Siromani for his misdeed. Nonetheless, the weapon that he used was directed on the foetus in the womb of Uttara, but the almost burnt foetus was saved and grew up to be King Pareekshith, son of Abhimanyu.

Rama must have had a similar thought. The weapon should not be used for the sake of killing one person, when it needs to be directed properly. ‘oruvanaal aagadhu,’ he says. It is not possible for anyone to stop its destructive force. That decision proved to be fatal, though it was made in mercy, considering the welfare of the worlds, even at a most critical time. Lakshmana, no doubt, had mastered this art of directing the divine weapon, which he proves in a later instance in the war. But for the present, Rama was hesitant about it. It was his nature. In fact, he had himself, for a long time, observed restraint in using the weapon against Ravana and only after a prolonged persuasion by Matali, the charioteer of Indra he put it to use.

Indrajit was watching everything from yonder skies. He was waiting for the opportune moment. He did not stir. However, he started his preparations, without the knowledge of Rama and Lakshmana. Both the brothers happily called it a day. The food supplies were unusually delayed and Rama sent Vibishana to supervise the preparations. It was sunset and it was time for Rama to offer puja to his weapons. He moved aside, asking Lakshmana to guard the army. ‘ayya naan avai aatrinen varuvadhu Or aLavum,’ my Sir, until I come back from performing the rites, ‘kai kOL sEnayaik kaa’ you take charge of the army and protect it, he told Lakshmana.

But Indrajit needed some more time. He asked his father to send another detachment. A battalion headed by Mahodara engaged Lakshmana and his army for a long time, as it darkened all around. It was nightfall. Mahodara, who could not stand the fiery arrows of Lakshmana, had run away from the field, returned in the guise of Indra and his army masqueraded itself as celestials and sages.

= Killing from hiding =
<blockquote>Indrajit did not have the compunction that Rama and Lakshmana had in the use of Brahmastra. We do not question that. But Indrajit did not have the temerity… </blockquote>
Lakshmana was perplexed. He could find no reason why the celestials, headed by Indra should come in war with them. He turned to Hanuman. ‘anuman vaaL mugam nOkkinan, aazhiyai agatrith thanu valam koNda thaamaraik kaNNan thambi.’ Lakshmana, the younger brother of the One who left the Ocean of Milk and walked the earth with bow in hand, turned to Hanuman. ‘munivar vaanavar munindhu vandhu eydha yaam muyandra thuni idhu en kolO?’ What could be the harm that we had done to the sages and celestials that they have come to fight with us? ‘solludhi viraindhu.’ (I am not able to understand.) Do tell me quickly.

Even as he was speaking these words to Hanuman, Indrajit, finding the opportune moment when Lakshmana’s attention was totally diverted, fired the Brahmastra from behind the clouds. Like the bombs of the present days that are impregnated with thousands of splinters that are thrown out when the bomb explodes, innumerable arrows burst forth from the Brahmastra. ‘kOdi kOdi nUraayiram vem kaNaik kuzhaangaL mUdi mEniyai mutrurach chutrina,’ says the Poet. Arrows several hundred thousand crores in number burst forth and enveloped one and all, with Lakshmana at the centre. Lakshmana lost his consciousness and fell down on the ground.

Hanuman, who was listening to Lakshmana moments ago roared forth, shouting, ‘Why would Indra do this?’ and the very next moment he was overpowered by the enormous destructive energy that Brahmastra dispelled all around.

A question may arise - “Why is that when Indrajit strikes Lakshmana from above in the clouds it is seen as a bad thing, while Rama did the same thing in his battle with Vali?”

The reasons for killing Vali from behind the tree have been discussed very elaborately and they need no reiteration here and it won’t serve any purpose to go over the arguments once again, when they are readily available. In the first place, in the Vali incident, it was not a battle between Vali and Sri Rama. In the second place, these two incidents cannot be compared because, Rama did not vanish from the sight of his opponent in the course of the battle, giving the appearance of a retreat and then resorting to an attack when the enemy is totally unprepared. Indrajit did precisely this.

Indrajit did not have the compunction that Rama and Lakshmana had in the use of Brahmastra. We do not question that. But Indrajit did not have the temerity to resort to the use of the divine weapon, right in the presence of his enemy. He tricked Lakshmana into believing that he had retreated and then when the attention of Lakshmana was diverted, he employed the divine weapon. This is where the chivalry of Indrajit sinks low by any standards.

We are going to see in our later instalments how Lakshmana faced the use of the same divine weapon, Brahmastra, when Indrajit used it against him once again. Indrajit was not man enough to fight Lakshmana face-to-face even when resorting to the use of divine missiles. And when he did so, Indrajit became so totally a different personality. He went to the extent of pleading with his father to send Sita back. Kindly bear with me till we study those scenes.

= Is Vibishana right, after all? =
<blockquote>What Vibishana told is true, really. Rama is none other than Narayana. I have understood this fact (today) without an iota of doubt,’ said Indrajit… </blockquote>
On his return with food to the field, Vibishana was shocked to see the land literally littered with the bodies of all Vanara warriors. Rama too returns and finds his friends and most of all, his loving brother, is alter ego, Lakshmana lying on the ground. Lamenting for the state in which Lakshmana was lying, Rama wept bitterly, fell by his side and overcome by grief, he swooned.

When this news reached Ravana, he saw the wonderful opportunity he had to impress Sita. He ordered her to be taken in the Pushpaka Vimana to the warfront and be shown of the devastation in the midst of which both Rama and Lakshmana were lying, resembling the dead. He calculated that if Sita is made to believe that both the brothers have died, he might perhaps be accepted by her. In order therefore to impress her more properly, he ordered for the mortal remains of all rakshasas to be thrown into the sea, leaving only the bodies of Vanara army there.

Sita was taken on the Pushpaka Vimana and was shown an aerial view of the condition in which the brothers were lying. She is seeing them for the first time after several months. But she is in no condition to feel happy about this. Trijata, the daughter of Vibishana, however, very logically and lovingly showed the truth behind all this to Sita.

In the meantime, Hanuman, who was the first to wake up from the effects of Brahmastra, guided by Jambavan, brought the mountain of herbs bringing everyone on the field back to life, with their wounds healed and their original health restored. Unfortunately, Ravana had arranged for throwing of all the bodies of rakshasas into the sea and therefore that ensured that no demon is re-enlivened! We have already seen these scenes in our study of Hanuman. (See: Ravana’s game plan, The Divine Design I, The Divine Design II and Humility, the other name for Maruti)

The fact that Lakshmana and his army were restored back to life shocked Indrajit. When he was asked to go back to war on the failure of Naaga paasa to hold Lakshmana and others in stupor until their death, he merely postponed it. But now, on hearing their restoration to life, and on listening to Ravana who still sticks to his empty arguments about his prowess and his determination to retain Sita, we see for the first time Indrajit’s mind wavering. ‘uladhu naan uNarththaR paaladhu, uNarndhanai kOdal uNdEl.’ ‘I have to tell you something so that you understand things in their right perspective – if at all you want to listen and if at all you are willing to understand,’ Indrajit said, turning to Ravana.

‘thaLmalark kizhavan thandha padaik kalam thazhalin saarthi, aLavu iladhu amaya vittadhu,’ I fired the divine weapon – Brahmastra – given by the Lord who resides in the Lotus, utilising its full potential to kill, ‘iraamanai nIkki andraal,’ and it was not to the exclusion of Rama. I did include him in its spell. ‘viLaivu iladhu.’ It did not have any effect on him. ‘mEni thINdila.’ It did not even touch his body. ‘mINdadhu amma.’ What a wonder! It returned without harming him.

‘maanidan allan,’ He is not a (mere) human being. ‘thollai vaanavan allan.’ Nor is he one of the celestials. ‘mEl nimir munivan allan.’ Nor does he belong to the ranks of sages. ‘vIdaNan meyyin sonna,’ (now I realise) what Vibishana told is true, really. ‘yaan enadhu eNNal thIrndhaar eNNurum oruvan endrE.’ He is the one on whom people who have stopped thinking in the lines of ‘I and mine’ are setting their minds on. ‘sEgu arath theLindhadhu andrE.’ I have understood this fact (today) without an iota of doubt.

Indrajit is somewhere close to the realisation of the fact. But his warrior blood does not allow him to stop his fight against the ‘humans’. He felt the need to complete the half-finished Nikumbhila sacrifice. But he needed time to complete it. More time than is available to him. He had to play another illusory technique to gain the time that he needed.

= Towards fulfilment =
<blockquote>Brahma had granted Indrajit a boon that at the conclusion of the Nikumbhila Yaga, he would receive a chariot from Agni, drawn by horses that course anywhere… </blockquote>
‘I have a feeling that they are no humans and they must be the very Narayana in human form,’ Indrajit told Ravana. ‘But that doesn’t matter now. They may be or they may not be. ‘anayadhu vEru nirkka.’ Let that be on one side. ‘annadhu pagardhal,’ To call them as the reincarnations of the Supreme (and looking for an opportunity to stop the war now) ‘aaNmai vinayana andru’ does not befit manliness. ‘nindru vIzhndhadhu vIzhga.’ Let all those who have died (for our sake) be lost to us for ever. There is only one thing left for me to do now. ‘mUNdu yaan pOi nikumbalai viraivin eydhi,’ I have to reach Nikumbhila now quickly. ‘thuni aRu vELvi valli iyatrinaal mudiyum thunbam.’ ‘And if I continue the half-completed sacrifice and complete the Yaga, we will be ridden of all problems.’

As we have seen earlier, Indrajit had performed six yagjnas, and was performing his seventh – Nikumbhila – when Ravana entered the hall and stopped it, halfway through. Brahma had granted him a boon that at the conclusion of the Nikumbhila Yaga, he would receive a chariot from Agni, drawn by horses that course anywhere and everywhere that Indrajit desires, at his will. Apart from this, he would also receive the ultimate of all weapons, Brahmasiras, and by the strength of that missile, he would remain deathless until he fires the first arrow.

This is what Vibishana informs Rama in a later canto before Lakshmana sets out for his third and final war with Indrajit. “A (mystic) missile known by the name of Brahmasira (so called because it is presided over by Brahma) as well as horses coursing at his will has been well-nigh secured by that hero by virtue of a boon granted by Brahma (the self-born creator) pleased with his asceticism.” (Valmiki Ramayana, Yuddha Kanda, Canto LXXXV, Sloka 12)

‘But there is a problem. There are certain essential prerequisites that the Nikumbhila Yaga demands. When Indrajit sits for the Yaga, he should not get up until it is finished. If he completes the Yaga without being interrupted in any manner, he would become invincible. “If he gets up after concluding the ritual undertaken (by him) know us all as killed,” says Vibishana. (Ibid 13) But if there is an enemy of Indrajit who marches on him, before he (Indrajit) is able to reach the foot of the banyan tree (Nikumbhila, in other words) or before Indrajit is able to propitiate the fire – complete the Yaga with havis – that enemy of Indrajit would be the cause of the death of Indrajit.

That is, Indrajit should be able to complete the Nikumbhila Yaga without any external disturbance. In case there is such a disturbance in any form by – obviously – one of his enemies, before the commencement of the Yaga, or even if it is halfway through, then Indrajit had no chance of winning that enemy over. That enemy then becomes the superpower, to obliterate him.

Therefore, if Indrajit starts his Yaga now, it is very highly necessary that Rama and Lakshmana should not come to know of it. They should be rendered mentally unfit – rendering them physically unfit was impossible – so that they lose interest in everything. More than that, they should become panicky about the safety of their kith and kin and rush back to their own place. If that happens, then Indrajit would have purchased adequate time to complete the work in hand and that would be end of all the woes of rakshasas. ‘And then I have to do something in that direction to divert their attention and seed panic in their minds,’ thought Indrajit.

= Clever ploy indeed =

‘I will reach the battlefield today with an illusory Sita – maya Sita – then I will kill her in the presence of Hanuman,’ said Indrajit. ‘saanaki uruvamaakach chamaithu’ making the illusory form in the likeness of Sita, ‘avaL thanmai kaNda vaan uyar anuman munne vaaLinaal kondru maatri,’ and I will slay her in the presence of Hanuman who (is the only person who has seen her) ‘yaan nedum sEnaiyOdum ayOdhdhi mEl ezhundhEn ennap pOna pin,’ I will then tell him (Hanuman) that I am going over to Ayodhya with a large army ‘purivadhu ondrum illaar,’ they will be rendered inactive ‘avar thuyaram pUNbaar’ because they will be overcome by grief.

A clever plan indeed. Anybody else would have killed the maya Sita in the presence either of Rama or Lakshmana. But Indrajit chooses to do so before Hanuman. Rama or Lakshmana have seen Sita for years together and they would be able to see the utter falsehood that is happening before their eyes. But Hanuman has seen her only once and he would not be in a position to recognise that he is standing before an illusory form, as Indrajit would be taking this falsehood in an aerial car when Hanuman would be standing on the ground. The sheer distance would be sufficient to push him into the belief that what he is seeing is true. And when fear of her being killed envelopes the mind of Hanuman, even he, the very embodiment of wisdom would be dulled of his thinking, analysing and judging faculties.

That was what happened, precisely. Hanuman could not maintain his equanimity on seeing the maya Sita in the hands of Indrajit who slayed her, leaving Hanuman lamenting over his fate of witnessing this gruesome scene. 'I was the one who brought some solace to Rama. 'vanjiyai engum kaaNaadhu uyirinai marandhaan enna perum silai uravOn thEdith thirigindraan uLLam thEra,' As to embalm the heart of the great warrior of the massive bow, who had almost lost his life, 'am solaaL irundhaaL kaNdEn endra yaan,' I who told him that Sita is safe and has been seen by me, 'thunjinaaL endrum sollath thOndrinEn' has been fated to take him the news that she has been killed now!

Indrajit gave him another shock. 'I am going to Ayodhya now to kill Bharata, Satrughna and their mothers too, besides razing the city down. Do whatever you can. Protect them if you want.' So saying, he turned the Vimana in the direction of Ayodhya and vanished. The news reached Rama. Had he seen or had Lakshmana seen the gruesome act, they would have read through the ploy. But the situation is totally different now. They are listening to it through their trusted bank of wisdom, who believes in what he has seen. The whole purpose of the campaign stands defeated now. There is no purpose in continuing the war efforts. Added to it, Indrajit has gone to Ayodhya with a threat to destroy the whole land with their kith and kin. Though they had complete trust in the ability of Bharata to handle the situation, they were not able to remain a moment more in Lanka. Should they fly back on Hanuman to Ayodhya? Or should they remain there, sending Hanuman alone? Difficult decisions had to be made. And Indrajit had moved to Nikumbhila in the meantime.

 

Hari Krishnan

 

[[Category:Lakshmanan:Indrajit]][[Category:Lakshmanan]]

பகுப்பு:Lakshmanan:Indrajit

2010-02-25T14:13:59Z

Hariki: புதிய பக்கம்:  Category:Ramayana_Characters

 [[Category:Ramayana_Characters]]

Ravana - Part 6

2010-02-25T13:17:14Z

Hariki:

= Voices of protest =
<blockquote>There were only four of them who could speak fearlessly in the presence of Ravana… </blockquote>
Kumbakarna, though he starts with a strong admonition, takes a rather conciliatory view towards Ravana. From what goes on, it can clearly be seen that there were only four of them who could speak fearlessly in the presence of Ravana. Kumbakarna, Indrajit, Mälyavän and Vibishana. The fact remains that Ravana could not react strongly against Kumbakarna or Indrajit, for he depended upon their strength to a very large extent. Of these two, Indrajit stood by Ravana, in this particular matter. He was not for sending Sita back. Kumbakarna shows his unhappiness, disappointment at what Ravana did.

‘sittar seyal seidhilai,’ he says. You have not done a good deed that would befit a person of your greatness. ‘kulach chirumai seydhaai.’ What you have done today is something that the race is to be ashamed of. Yet, I feel a little hesitant in saying that we should let her back. You should have consulted us before bringing her here. There is no use in thinking of retracing our step now, when war is imminent. ‘mattavizh kuzhalinaaLai, mannaa, ini vittididhumEl eLiyam aadhum.’ If at this distance of time we send her back, it would be seen as a sign of weakness, though that is the right thing to do. Let us collect all our strength and move towards the mainland, and meet them in their territory instead of waiting for them to come over here. ‘avar vella, pattididhumEl adhuvum nandru; pazhi andru.’ If in case they win in the end and we were all rooted out, it would be better. For the blame of cowardice would not touch us then.

This is the turning point in the development of the character of Kumbakarna. We will see how Kumbakarna, who talks in favour of going in war now, changes his stance later and speaks in an entirely different voice.

There was another person in the Court who did not like what Ravana did and who did not hesitate to pour his mind out whenever the opportunity for it presented itself. Sometimes, he would even create such an opportunity and advise Ravana against his shameful act. Yet Ravana would prefer not to hit him back very hard – though he protests at times – and would prefer to remain silent. He was Mälyavän. Mälyavän, as the reader would recollect was one of the three brothers – Mali, Sumali and Mälyavän – who established the kingdom of Lanka. Mälyavän was the brother of Sumali (father of Kaikasi, who was the mother of Ravana). That is to say, he was one of the maternal grandfathers of Ravana. It is one of the rare qualities in Ravana to remain silent in his presence, listening to his taunts. There is no reason why he should have remained so, excepting the fact that Mälyavän was his grandfather. Respect for age. Ravana did not protest. Nor did he listen to him in the actual sense of the word. That is a different matter.

The fourth person who could express his views against Ravana was Vibishana. But one can see a difference in his approach. Unlike Kumbakarna – or Indrajit whom we are going to see protesting loudly against Ravana much later – he keeps his tone very low. He starts his address with rich encomiums. He sees to it Ravana is brought to a receptive mood by the only available means – flattery. This difference occurs because of the fact that Ravana was not dependent upon Vibishana for his strength, as he did on Kumbakarna or Indrajit.

Vibishana chides the over-enthusiastic Indrajit for his imprudent ideas presented in the council and presents his case rather strongly, of course, with a liberal dose of praise for his elder brother. This is the second such occasion in Valmiki Ramayana. These two occasions have been rolled into one in Kamban.

= Your weakness and his strength… =
<blockquote>‘Do you think, brother, a single monkey could have caused all this? If you think so, you are not looking at things as they should be seen.’ </blockquote>
‘Kindly look at the development of events in perspective my brother, king and master!’ said Vibishana. ‘I may not be learned enough; I may lack that kind of intellect that takes the events of the recent past in one sweep and distil the facts that point to those events that would follow. Yet, I crave a moment’s indulgence. Kindly listen to me and decide for yourself.’

‘You expressed dismay and sounded desperate at the fact of a monkey able to gain entry into our well-guarded land and left the place, setting fire to our country. It has taken seven days for Mayan, the architect of asuras to recreate it. As you said, the bad smell of burnt hair of the Rakshasas, when their heads caught fire, is still in the air. Do you think, brother, a single monkey could have caused all this? If you think so, you are not looking at things as they should be seen.’

‘kOnagar muzuvadhum,’ All this land of asuras, ‘nin kotramum’ and your royalty, your great power and authority, ‘saanagi enum ulagin tham anai aanvaL karpinaal vendhadhu,’ were burnt and turned to ashes due to the power of the purity, moral strength of Janaki, who is the mother of all the worlds. ‘alladhu,’ or else ‘oru vaanaram suttadhu endru uNardhal maatchiyO?’ is it part of wisdom to (look at what has happened and) think of it as being burnt down by a monkey?

‘No doubt you won all the three worlds by sheer valour, power and strength. No doubt that you plucked Mount Kailash out of the very hearts of the earth. No doubt you established great and grand victories over gods. Yet, you should not forget the shortcomings that are in our way. ‘mInudai nedum kadal ilangai vEndhan mun thaan udai nedum thavam thaLarndhu saaivadhu,’ (There is a curse on you). All the power, boons and longevity that the king of Lanka achieved by severe penance, ‘thaLrandhu thEyvadhu,’ would wither away ‘Or maanuda madandhayaal,’ on account of a woman born in the human race.

‘Think of it. You have not asked for immunity against men. There is a big hole there. I need not remind you of what resulted in your war with Karthaviryarjuna. Don’t you remember that Nandhi, the divine bull, carrier of Shiva, cursed you that your – and Lanka’s – end would be brought about by monkeys? ‘

‘You misbehaved with Vedavati. Before leaping into fire and performing self-immolation, she vowed that she would return. ‘nOi unakku yaan ena nuvandru uLaaaL.’ ‘I would be your pestilence, the reason for your death,’ she had challenged. ‘avaL aayavaL seethai.’ Sita is the reincarnation of Vedavati. ‘paNdu amudhin thOndrinaaL.’ More. She is the One who came (out of the Milk of Ocean) along with nectar.

Vibishana then goes on to narrate the lineage of Rama. He speaks of the victory of Dasaratha over Sambarasura; of Kakutstha – a forefather of Rama – who vanquished asuras; of Sagara, because of whom the seas were created. It is a very detailed summary – something that matches the genesis that sage Viswamitra narrates in the wedding hall of Sri Rama. Vibishana proves how meticulous a minister he is. He shows what kind of background research he is capable of. He speaks of the divine weapons in possession of Sri Rama and Lakshmana. He gives an account of how Vali, who defeated Ravana, was killed with a single arrow of Rama. He speaks of the fear that has invaded their country. He speaks of the general feeling among the people and how they are afraid about the ‘poison’ in the form of Sita that has been brought to their country.

A minister, during critical times, has to be very unsympathetic. He should enable the decision-maker to see all his own pluses and minuses and also that of his enemy’s. Vibishana plays the role extremely well.

= Knowledge and wisdom =
<blockquote>Knowledge can be likened to a rich and well-organised database. Nothing more than that. A database, however well it is structured and organised… </blockquote>
The drunkard and the lecher have one thing in common. No amount of reasoning would work with them. Offer them the best of advice, with the most sincerity of purpose, diligence, affection, loyalty et al. They would have a counter to retaliate with, ready in hand. Says Valluvar,
<blockquote>kaliththaanaik kaaraNam kaatudhal kIzhnIr kuLithaanith thIth thurI attru.(929) </blockquote>
“Reasoning with a drunkard is like going under water with a torch in search of a drowned man.” (Tr. by Rev. Drew and Lazarus) It is like going under water, in search of a person who is drowned in murky waters, with a torch in hand. Futile. The beauty of the simile lies in the fact that not a single attempt would be fruitful, however hard one may try. The waters would put the torch off every time and there is no use in it to save this stout fool, unless the person makes an effort to come out of the water himself. He would be prevented by what he is immersed in from seeing the light, totally enjoying it, not knowing that it would kill him in the end.

The person who is drowned in the unfathomed sea of lust is no different. Nobody can change him. His salvation lies in his own hands. Unless he realises what he is doing and decides to come out of it, there is no stopping him. He would fall down from the precipice. For he has already decided to do so! All the efforts to scale the lofty heights of mountains go waste in a moment, when the person acts as if jumping down from there was his or her sole purpose in climbing the hill, in the first place.

Ravana reached the height of what is good. But there is a difference between mountaineering and scaling the heights of knowledge. Reaching there is NOT experiencing what is there. Speaking of such persons Bharati said,
<blockquote>“madhi thamakku endrillaar kOdi vagayuru saathirak kElvigaL kEttum padhiyum saathiraththu uLurai kaaNaar, paanaith thEnil agappai pOlvaar” </blockquote>
A person who lacks the kind of intellect that can distil wisdom from knowledge, however much he is learned, is like the spoon immersed in a pot of honey. Can it ever experience the taste of honey, though it lies immersed in it forever and ever!

We saw the opening statement of Ravana (in Valmiki Ramayana) that showed him to be the ideal leader. He sought the most acceptable of advices. He wanted that advice to be supported by the scriptures. He defined counsellors; he defined what a good counsel is and how it is to be arrived at. He made it abundantly clear that what is offered must be for the good of the country and the race at large.

If at all anything, such an address, such a solicitation, was no doubt born out of his learning; his training in the scriptures and his knowledge. But knowledge is not wisdom. Knowledge can be likened to a rich and well-organised database. Nothing more than that. A database, however well it is structured and organised, would not serve any purpose by itself, unless it is put to use by querying and such other skilful ways of manipulating it! Well, Ravana’s database was very rich and very well-organised. A good tool indeed. But the tool cannot be the result! The result requires yet another kind of effort, than the one that was required in compiling it in the first place.

Now, see how he reacts.

= I am the strongest =
<blockquote>One can just feel the fire of his emotions, his anger and his impulsiveness through these words, though what I have quoted is a very minor portion… </blockquote>
‘I have got only one thing to tell you my King,’ Vibishana said. ‘asaivil karpudai aNangai vittu aruLudhi.’ Send Sita, who is steady and unchanging in the state of purity, back. That was the last straw that broke the camel’s back. Ravana, who had allowed Vibishana to speak thus far, roared. He clapped his twenty hands in mock admiration. ‘Stop now!’ he thundered. ‘You said that you would say something that might be unpleasant to me. You talk like a person who is touched in the head. You know what I am capable of. And yet you dared uttering those words! Who else could have dreamed of speaking of my defeat in my very presence! ‘achchamO avarkku anbinO, yaavadhu?’ Are you afraid of them or is it because of your love for them?

‘You seem to think that whatever I achieved was due to the boons that have been showered on me. Not so. You do not realise one thing. I did not receive any boon that empowered me to push the cardinal elephants that guard the directions aside! And what was the boon that enabled me to lift Mount Kailash, with Shiva still seated on it! Don’t you see that it was purely due to my unparalleled physical strength alone that I could accomplish these deeds?’

‘You are saying that I don’t have boons that protect me from humans. Absolute nonsense! How do you even imagine that those puny creatures could assail me? ‘enakku nirkka.’ Leave me aside. ‘ennOdu ingu oru vayitru udhiththa unakku maanidar valiyar aam thagaimayum uLadhO?’ Can those humans be ever stronger than you, you who came by the same womb that bore me?

‘dhEvaril petra varaththinadhu en perum serukkEl,’ If you tend to think that my accomplishments are due to the boons that I received from Gods, ‘mUvaril, petram udyavan thannodum,’ (don’t you know) out of the Trinity, the One who rides the divine Bull and ‘muzhudhum kaavalin petra thigiriyaan thannodum kadandhadhu,’ and the one who wields the Disc that protects all the universe, were defeated by me more than once? ‘Evarin petra varaththinaal, iyambudhi?’ Now, tell me what was the special boon that was conferred on me to win them all just like that?

More. I enslaved Indra. Numerous were the wars that I waged with the celestials and numerous were my victories. If, as you say, Shiva and Vishnu are stronger and valiant than me, tell me, ‘siriyan kol nee sonna dhEvan?’ what were they doing at that time? Were they mere kids at that time? Did they not face me just because they were not sufficiently grown up?

One can just feel the fire of his emotions, his anger and his impulsiveness through these words, though what I have quoted is a very minor portion of the long peroration of Ravana. It can be noticed that he still holds Vibishana with affection and tender feelings. But Vibishana persisted. Kamban adds a new dimension to the whole story by the addition of a whole canto devoted to the killing of Iraniyan. We have studied this earlier under a different context. (See: Narasimavatara and the Art of Problem Solving. There are four instalments.)

It is the story of Iraniyan that provokes Ravana.

= Not the first fool, after all! =
<blockquote>The whole purpose of the narration is to present a demon who was far, far stronger… and was much more careful than Ravana </blockquote>
Kamban seemed to have a strong liking for Narasima avatar. As Sri VVS Aiyar points out, “The episode of Hiranyakashipu is one of the few additions that Kamban has contributed to the story of Ramayana. His epic imagination was so filled with the colossal figures of the great Asura and his destroyer the Man-Lion, that he has alluded to them more than a dozen times in his grand similes. But he was not satisfied with those slight references and allusions and wanted to describe the world-bestriding Asura and the Avatar that destroyed him in greater detail. And with his finely intuitive cultivated taste with regard to everything concerning the Architectonics of Poetry, he has placed this episode in the place that is most fitted for it. For what place would be more natural and more fitting for this episode than the speech of Vibishana in the war council in which he attempts to advice his brother to make peace with Rama?”

The whole purpose of the narration is to present a demon who was far, far stronger, greater, callous, egotistic, and was much more careful than Ravana in obtaining a very complicated boon that guaranteed protection against death in all possible kinds of situation. The story of Hiranyakashipu is narrated in the seventh book of Srimad Bhagavata Mahapurana. Iraniyan was superior to Ravana in several respects. He altered the scriptures and substituted his own name wherever it was customary to pronounce the name of Narayana, an act that even Ravana did not think of!

And more. Between his own son and his greatness being acknowledged Hiranyakashipu chose the latter. Ravana’s passion was not that ungovernable. For him, his Indrajit was above everything. We are going to see how Ravana’s heart, after the death of Indrajit – a thing that Ravana considered was an impossibility – all the passions, was wiped clean of lust and such other characteristics in a trice. Iraniyan was therefore far superior to Ravana in every single inferior quality.

Well, that was the intention of Vibishana. To portray a vivid picture of Iraniyan to Ravana. To tell him that he was not the first fool in this world. To emphasise that fools stouter than Ravana did exist before him. And to establish the fact that even the complex boon that was supposed to protect that grand old fool could be broken and Narayana, the all-pervading, the all-knowing and the Supreme of the Supreme could deal the blow of death even to such an audacious tyrant of gargantuan proportions could be vanquished.

The story once again is crafted in the grandest of manners. Kamban keeps the original structure as it is and plays around with the details diligently, beautifully and exquisitely that only a creative genius like him could even think of attempting. VVS Aiyar says: “But Kamban as usual would not follow his original in all its details but would only retell the story in his own way, giving his own touches, so that the story becomes as much his own as it is Suka’s.”

There are certain characters that have their minds set in a particular manner and could never move away from it. You know, there is this Melancholy Jaques of ‘As You Like It’ who takes pride in saying, “I can suck melancholy out of a song, as a weasel sucks eggs.’ He could find at least a tinge of gloom, depression and misery from even the most joyous of songs. Ravana was no different. He could not think of such a thing called ‘defeat’ though he had tasted it twice. He could not digest anything that even remotely suggested his doom. He refused to take the blinkers off even for a moment. We see how in a matter of hours, his perception of Vibishana changes dramatically; how he holds him in a different light; how he imputes motives to his own brother for no reason at all and how he throws him out.

= Why Ravana =
<blockquote>Our purpose has from the very beginning been to study the intricacies of each character and at the same time to bring out the beauty… </blockquote>
(This portion was written in answer to queries from readers, when this series was being published for the first time, on the purpose and necessity to discuss Ravana in detail.  I retain this portion for the sake of continuity and also in order that our purpose is made clear.)

I am sure that readers would not have failed to notice that we are not narrating the story of Ramayana as it is in a chronological sequence. Our purpose has from the very beginning been to study the intricacies of each character and at the same time to bring out the beauty of the epic in its unexplored regions, what it holds for us and also to bring to light the many, many, many unexplored, undiscussed and unstated truths enshrined in it. The conventional ways of discussing the epic in a discourse or even through the print medium have not yet brought out the intricate details of the story. This is not to in any way underestimate or pooh-pooh the great, great scholars who have enriched us so far. This has been so simply because in a discourse of ten days it is not possible for the Bhagavata to cover even all the most important highlights in the epic. There are quite too many of them.

On the other hand, the print medium has severe constraints of space and restricts the writer excessively that nothing much could be disseminated with the kind of space allotted to him or her.The Internet has freed the writer of space constraints. Therefore wiki source is fit enough to discuss the epic, bringing to light whatever has not thus far seen the light of the day. My effort in this direction has received enthusiastic response and support from all over, so far.

Our Poets, who cannot be rivalled by even the best of their European or any other counterparts, have created our epics, mammoth in size and with so many characters, giving each character its own importance and shaping it with all forte, frailties and foibles in a natural mix, which only a creative genius who has reached heights that have not been scaled by any other, could achieve. It is with this in view that we have so far dealt with almost all the important characters in the epic, including Kaikeyi and several minor characters like Guhan. This is because each character has a message – either good or bad, example or warning for our everyday life, one way or the other.

A question may arise here.  'Why should Ravana be discussed in detail,  and what could be the purpose of doing so'  The reason is simple.  He is the second most important character of the epic. If there was no Ravana, there would have been no Ramayana. Unless this character is properly understood, it is not possible to understand more fully, the role played by Rama. The beauty of his character. The strength of his character. And how it blossoms into the most adorable and adoptable role model for everyone. Rama was not an automaton that could only be worshipped and not followed.

And more. Our Poets have seen to it that how this seemingly incorrigible character Ravana, finally takes a different shape. This is a fact that has not been spoken about. This turn of attitude is to be seen, if Rama’s greatness is to be understood more fully. That would help us to understand why Rama sent Ravana back on the first day of war.

As we mentioned at the very beginning through the excellent and thought-provoking words of Right Hon’ble Srinivasa Sastriyar, “The man who reads the Ramayana, thinking that from the beginning he is dealing with God, will get nothing out of it. You must read the story as a human story, lived among human beings by a human being, and then, Oh, what rich treasures there are of wisdom in it.”

It is with this intention that I collected a whole lot of information on Ravana, one of the right backdrops to study Rama. This could be seen and understood when we start our study of Rama. I would only quote Robert Browning, who said, “Grow old along with me! The best is yet to be!”

= When the vision is coloured… =
<blockquote>There was a son in our race named Prahlada, who rejoiced at the death of his own father. And there is a scum in our race, you, who seek my destruction… </blockquote>
When speaking of the ministers of Dasaratha, Kamban says, ‘tham uyirkku irudhi eNNaar.’ They would not mind even if they have to face death (at the hands of the King for having to put harsh realities before him.) ‘thalai magan veguNda pOdhum’ Even if the King is angered, ‘vemmayaith thaangi nindru,’ they would bear all the heat and fire generated ‘needhi vidaadhu nindru uraikkum vIrar,’ and would stand firmly to press hard for what is just. The fact remains that Dasaratha never gave them an opportunity to show their valour! He was too ready to be convinced of what is right.

The fact that he consulted his ministers and others before he announced his decision to crown Sri Rama as the Prince Regent goes to prove this. Why should he ask for their opinion at all! Who would have objected to it! Especially when the tradition is that the eldest son inherits the throne, there could not have been a single voice of protest. And that too, who would have refused to accept the leadership of Rama! That’s what finally happened. People wanted Rama, though they were not able to say ‘good bye’ to their dear old king.

The point is, Dasaratha did not decide even such a matter that had the clear, full, and ready support of the ministers and the masses, without consulting them, without taking their advice, without waxing their support explicitly and without giving room for any doubt. That he was torn asunder in his private chambers, bound by his earlier promises, is totally another matter.

Here is a brother who is concerned in the welfare of his elder brother, the King and the race and the country at large. Who is not tired of pressing hard for what is right and proper and in the interest of everyone. He has narrated the story of Iraniyan and the way he was slayed by Narasimam. Ravana is not able to bear the very thought that someone could dare open his mouth and give vent to thoughts that were not in his favour. ‘You are afraid,’ he said. ‘You seem to think that since Narayana killed Hiranyakashipu, he would kill me as well. You are therefore trying to seek refuge in Narayana. You spoke about Prahlada. That idiot was devoted to a fellow who killed his own father right before his very own eyes.’

‘aayavan vaLarththa than thadhai yaakayai,’ When the body of his own father ‘maayavan piLandhida,’ was cloven by the claws of Narayana, who had assumed the form of the Man-Lion, ‘magizhndha maindhanum,’ this (idiot of a) son was so happy at that. ‘Eyum nam pagaiyanukku naNbu sei nIyumE nigar. Pirar nigarkka nErvarO.’ Who else but you, who nurture a soft corner and friendly feelings towards our enemy can equal the devotion and loyalty of that son?

There was a son in our race named Prahlada, who rejoiced at the death of his own father. And there is a scum in our race, you, who seek my destruction; who favour it; who look forward to it, because you seem to inherit my throne after my killing. ‘yaan avarkkuth thOtra pin,’ after I am defeated by them, ‘Ezhai nii,’ a mere weakling and poor thing, you, ‘en perum selvam eydhi, pin vaazhavO karuththu?’ dream of inheriting my immense wealth and powerful throne after me. You have designs on my kingship.

“One had rather live with an (avowed) enemy and (even) with an enraged venomous serpent than with an individual who, though professing himself to be a friend, is devoted to the enemy. I know, O ranger of the night, the disposition of one’s relatives n all the worlds. These latter always rejoice in the misfortunes of their relatives.” (Valmiki Ramayana, Yuddha Kanda, Canto XVI, Sloka 2 and 3)

What did Vibishana say and what does Ravana accuse him of! Was there a even trace of such a desire that Ravana accuses of, in his words!

= A streak of goodness =
<blockquote>Despite all that, it has to be admitted that though Ravana’s heart was boiling with rage and hatred against Vibishana, he still had not lost his head completely. </blockquote>
When the vision is coloured, the very perception changes. The mind is like a chariot, says the Book, pulled by five horses – the senses – and it is in the hands of the charioteer to control and regulate their energy and power and canalise it in proper direction so that the chariot moves towards the right goal. When the charioteer allows the horses to take charge and lets the reins loose, naturally the chariot is pulled in all possible directions. If the horses go wild, alas, who could prevent the destruction, which is the only goal towards which it the vehicle moves decisively! And added to it, if the person whose is uncontrolled and whose vision is contaminated is also equipped with the thing known as ‘education’, it becomes all the more dangerous. Such a mind can substantiate its most foolish perceptions with large chunks of texts from the scriptures.

As we were discussing sometime back, education provides a person the wherewithal to refinement. It is for the person to distil refinement from the wealth of information that was so painstakingly attained. Information is not knowledge. And certainly, knowledge is not wisdom.

Ravana’s erudition was not any different. He acquired a great wealth of knowledge. Knowledge that was not internalised. But nonetheless knowledge that existed in him. Of what avail! When the mind is crooked, it can twist any piece of good information totally out of shape and give it quite another meaning. Sadly, the person does so ever so sincerely, for he is not aware of the simple fact that he is looking through coloured glass! See how philosophical Ravana sounds.

“There exists wealth in the cow; there exists peril from one’s own kinsfolk; there exists capriciousness in women; and there exists asceticism in the Brahmana; Therefore it is not to your liking, my good brother, that I am honoured by the (whole) world, have attained power and pelf and have set my foot on the heads of my enemies. Love bestowed on the unworthy does not moisten their heart any more than drops of water fallen on lotus leaves penetrate the latter. (Even) as the earth is not saturated with the water of clouds thundering and raining in autumn, so love bestowed on unworthy fails to moisten their heart. Affection does not abide in (the heart of) the unworthy any more than a black bee, though sucking the flowers of grass known by the name of Kasa, gets nectar there.” (Valmiki Ramayana, Yuddha Kanda, Canto XVI, Sloka 9-14)

Despite all that, it has to be admitted that though Ravana’s heart was boiling with rage and hatred against Vibishana, he still had not lost his head completely. ‘pazhiyinai uNarndhu yaan padukkilEn unai.’ If at all I have not killed you (this very moment) it is because I am afraid of ignominy, infamy. ‘ozhi sila pugaludhal.’ Stop all this (nonsense) that you have been uttering. ‘ollai nIngudhi.’ Get lost, quickly, now, this very moment. ‘vizhi edhir nitriyEl viLidhi.’ If you (continue to) stand before my eyes, you will be killed.

He could not kill Vibishana. He gave him an opportunity to quit. Which means, he has not yet lost his head completely. We are going to see him act in a totally different manner, later. The goodness in Ravana lies not only in allowing Vibishana to walk out of his palace; but also in letting his daughter, Trijata and his wife Sarama, live unharmed under his protection even when Vibishana had joined Rama. A similar trait can be seen in Duryodhana. Kunti, the mother of Pandavas, was living in his palace when the war was on!

= Love of honour and honour of love =
<blockquote>Another favourite argument in favour of Ravana is that of his valour, his chivalry. A closer study of his methodology of war, his ways of devising his strategies do reveal… </blockquote>
It is widely believed that Ravana is by and large a good person and the only flaw in his character is that he fell in love with Sita. If the characterisation as portrayed by two most important Poets is to be taken into account, sadly there is nothing much to support this view, though even scholars have subscribed to the view that he was a good person ‘in general’.

The very first argument that is advanced in favour of Ravana’s goodness is that he is a devotee of Shiva. But the fact remains that Kamban describes Ravana worshipping the Lord only on two occasions. The number remains the same in Valmiki’s version as well; excepting for the fact that Valmiki mentions this again in Uttara Kanda, the Seventh Book, which Kamban did not write in Tamil. And both these occasions occur just before Ravana goes in war against Rama, the first war and the final war.

What Uttara Kanda mentions is that Ravana worshipped Shiva for a thousand years, when he was clamped under the Mount Kailash. No more than three occasions. But the number of instances where Ravana speaks lightly of Shiva and Narayana must at least be thrice as many, if not more. It is significant to note that the Poets are not tired of repeating times without number that Rama performed ‘sandhi’, right from the time he accompanied Viswamitra, till the very end of the Yuddha Kanda.

Another favourite argument in favour of Ravana is that of his valour, his chivalry. A closer study of his methodology of war, his ways of devising his strategies do reveal that he was brave; he was persistent in his goal; he undertook every kind of risk (though the question of risk itself is not a point for discussion in the case of Ravana, given the number of boons he had earned, that stood him in good stead); but he was not honest. His warfare was not as honest as that of Sri Rama. But Rama’s honesty as a soldier is beyond compare. You cannot find a single warrior that equals his straightforwardness in the entire Mahabaratha. The war strategies described in Mahabaratha are much more close to those described in the Chinese “Art of War”. Rama’s strategies cannot be compared with the warfare described in any Book.

Speaking of chivalry, one should remember that chivalry does not merely mean unsheathing the sword and making the heads of enemies roll on the ground – or for that matter squeeze the trigger of an AK47 into an array of whatever seem to be moving targets. Philip Sidney, the English poet and courtier, referring to chivalry, said, it is ‘Love of honour and honour of love.’

Can the chivalry of Ravana, which is so gloriously spoken about, be weighed against this definition? Let us take a few test cases and begin with this one, which is portrayed only in Valmiki Ramayana. Kamban has of course skipped this portion. May be he was too sentimental.

= Strange kind of valour =
<blockquote>But even Idi Amin did not hope to win the love of the children by his act of cruelty. Now take a look at what our great man did… </blockquote>
We have heard of Idi Amin. It is said that he used to take delight in cruel deeds. He would kill a woman, sever her hands and legs, place the legs at the end of shoulders and interchange the hands in place of legs and have the body stitched that way. He would then send for her children and would jeer at them, ‘Look at your mom, how ugly she is!’ Just imagine the agony that this would have caused to those poor souls. He took delight in their suffering. But even Idi Amin did not hope to win the love of the children by his act of cruelty. Now take a look at what our great man did.

Rama built the sethu, crossed over to Lanka, took his position along with the vast army of monkeys and bears on the Suvela Mountain and was preparing for the final round before plunging into war. The spies sent by Ravana, who had collected vital information about the strength of the army of Rama, were so gracefully sent back to Ravana without being harmed in any way, on the insistence of Rama. Ravana climbs up the roof of his palace and witnesses for himself the vastness of the Vanara host, with his spy, Sarana introducing the individual Vanara generals from there.

Ravana was quite perturbed at the developments. Though he suggested at the beginning of the war counsel (Valmiki Ramayana) that Rama would for sure cross over to Lanka with a vast army, he did not really anticipate that the humans were capable of crossing the sea. Building a bridge across the sea! Who could have imagined such a weird thing at all!

Sita had been taunting him, slighting him and warning him every time that he had gone to the Asoka Vana to see her, begging for her acceptance, coaxing and cajoling her in vain. ‘paththu uLa thalayum thOlum,’ Sita ridicules. ‘You have got too many heads, mister!’ All your ten heads and shoulders, ‘vithaga villinaarkku thiruviLayaadarkku Etra, chithiraththu ilakkam aagum,’ would make the most ideal, and easy target for the excellent bowman – my husband – to play with, with the sharpest of his arrows! If you have had just one head, he should have to take the trouble of aiming and shooting. There is no need even for taking an aim now! There would be a head of yours wherever he shoots his arrows!

Her sharp words, pungent remarks, taunts and insults had, instead of putting off the desire for her, only served to fuel it. ‘Could there be a woman, who refuses Ravana!’ was the refrain that was running in his mind and he was trying out all possible and even impossible ways to win her love. But the situation is going out of hand now. Rama has come over to Lanka at last! There is no denying the fact. And how was he supposed to face Sita! Her words would now be sharper than the sharpest they used to be! He called for his ministers, conferred with them and quickly drew out a plan. For what? To win the heart of Sita! And how! There lies the character of the ‘greatest of souls that ever trod the earth’.

Ravana summoned Vidyujjihva, a past master of conjuring tricks. Now, readers will remember the name of Surpanakha’s husband was Vidyujjihva too. But that was another Vidyujjihva, because he was killed by Ravana in war. This Vidyujjihva was a sorcerer, a conjurer.
<blockquote>“Nay, Ravana (the suzerain lord of ogres) spoke (as follows to Vidyujjihva, who was a knower of conjuring tricks:- ‘We two shall impose on Sita, daughter of Janaka, by means of conjuring tricks. Fetching (with you) an illusory head of Rama (a scion of Raghu) and a mighty bow with an arrow, duly present yourself before me, O ranger of the night!” (Valmiki Ramayana, Yuddha Kanda, Canto XXXI, Sloka 7 and 8) </blockquote>
Presenting Vidyujjihva with a precious ornament for his excellent work, Ravana walked into the Asoka Grove, with a grand story to tell her. The funny part of it is that Ravana strongly believed that the yarn that he would roll out to Sita would earn her respect for him, and win her love for him!

= Strange kind of valour II =
<blockquote>Barefaced lie. Though it is a blatant and downright lie, it gives a clue to read into the mind of Ravana. </blockquote>
With the illusory head, bow and arrows of Sri Rama, Ravana walked into the Asoka Vana. Valmiki says he entered the grove with the shouting of his own name! What kind of a victory our master has achieved and does it not need the proud announcement! He placed the head on ground for Sita to view it fully. It was an exact replica, with blood still oozing from the severed portion, so realistic with sand particles still sticking to it! He addressed Sita thus:

“That husband of yours, Rama (a scion of Raghu), the slayer of Khara, relying on whom you have been treating me with disrespect while being coaxed by me, O blessed lady, has been killed in combat. Your roots stand completely severed and your vanity has been crushed by me. Compelled by your misfortune (in the shape of your husband’s death), you will become my wife (of your own accord). Give up your present resolution (of spurning my advances) O stupid woman. What will you do with your deceased husband?” (Valmiki Ramayana, Yuddha Kanda, Canto XXXI, Sloka 10 - 16)

‘You were turning down my requests all these days, only because you were hopeful of your husband coming here, killing me and taking you back. Now, what happened to you dream! See! Here is his head. There is no option left for you now but to accept my hand!’ That sounds so very interesting indeed, Ravana, that a person could imagine a woman – leave alone Sita – an ordinary woman who already hates such an intruder into her life, would fall in love with you and accept your hand, just because you have killed her husband! And it is not only that. The gusto with which Ravana proclaims how he killed her husband would be a real put off for anyone, leave alone Sita. Here is his own account of how he managed to ‘sever’ the head of Sri Rama.

“Surrounded by a huge army collected by Sugriva (the ruler of monkeys), they say, Rama (a scion of Raghu) duly reached the seashore to destroy me. While the sun was going to set, Rama with his vast army forthwith duly struck camp encroaching upon the northern shore. Duly making their way at midnight to the army, which lay comfortably asleep, completely exhausted as it had been in the course of the journey, my spies first reconnoitred it. The said army of Rama was (eventually) destroyed during the night (itself) on the (very spot) where Rama was encamping with Lakshmana, by my huge army led by Prahasta.” (Ibid, Sloka 19 - 21)

“The head of Rama, who was lying asleep (at that moment) was then severed once with a big sword by the ferocious Prahasta who is skilled in archery. Springing up, he casually took Vibishana captive; (while) Lakshmana with the monkey troops was made to flee in all directions. Sugriva, the suzerain lord of monkeys, lies prostrate with his neck broken, while Hanuman with his lower jaw dashed off, has been killed by the ogres, O Sita! (Ibid, Sloka 24 – 26)

Barefaced lie. Though it is a blatant and downright lie, it gives a clue to read into the mind of Ravana. Look at that! His yarn describes his army, his valiant general, killing Rama in sleep! He could not think of a better story!

= The werewolf within =
<blockquote>Killing a person while he was asleep and shamelessly proclaiming it too! That was something, which even Duryodhana did not relish. </blockquote>
Of course it was a lie and it was a serious error of judgement that Ravana hoped to earn the love of Janaki for his ‘valour’ of killing her husband. But look at that. Look at the flamboyance with which Ravana announces how Rama was killed. ‘Your husband was sleeping. My valiant man, Prahasta, disposed him off with just one sweep of his sword.’ It is simply regurgitating. Killing a person while he was asleep and shamelessly proclaiming it too! That was something, which even Duryodhana did not relish.

After the fall of Duryodhana, Aswatthama requested him to be made the Commander-in-chief of Kauravas, though there was no ‘army’ left to be commanded anywhere. He crept into the camp of Pandavas stealthily in the dark of night when all were asleep, severed the heads of Upapandavas while they were still sleeping and presented the heads to the dying Duryodhana. Says the Bhagavata Mahapurana: “When in course of the Mahabharata war the warriors of the Kaurava and Pandava hosts had fallen like heroes and when Duryodhana (son of Dhrtharastra) had his thigh broken by a stroke of the mace dealt by Bhima (who had the appetite of a wolf), Aswatthama (the son of Drona) severed the heads of Draupadi’s sons and presented them to Duryodhana – an act which he imagined would please his master (Duryodhana) but which really proved most distasteful to him - UpAharad vipriyamEva tasya jugupsitam karma vigarhayanti” (Skandha 1, Adhyaaya VII, Slo.13, 14)

This quality in Ravana really makes one wonder about the standard by which he was accepted as ‘one of the most chivalrous and valorous persons who trod the earth.’ The fact that he could not come out with a more plausible yarn that he disposed his enemy off in a single combat only shows his strong liking for playing the werewolf. “So strong is the attraction of a little craft or cunning to some natures that Ravana fell a victim to that nature,” observes Right Hon’ble Srinivasa Sastriyar. “’Your husband’s hope was to kill me. Here is his head, bleeding, taken from the earth with all the dust gathered round it.’ We have to remember that the whole of this was an invention of Ravana and he narrates with being ashamed. Even if Prahasta had don all that, it was a shameful thing,” he adds.

But that shamelessness, was what made him err in the first instance of coveting Janaki in the absence of Rama and Lakshmana. Later, in the final war, Rama twits Ravana. The verses – though mere translation – are to be read for the beauty of not only expression, but also for the dignity with which they are uttered, and despite the translation the vibrant emotions come through so very beautifully well.

“Since my consort was borne away by you from Janasthana, helpless as she was, through ignorance (about my real strength), O vile ogre, hence you are not heroic. Having carried away by force the miserable Sita, (a princess of Videha territory) while she was in the great forest away from me, you think: ‘I am a hero’. Having perpetrated the cowardly act of laying your hand on another’s wife, O ogre, posing as a champion on relation to ladies without a protector, you think: ‘I am a hero’. O shameless creature, who have transgressed the bounds of morality and are unstable of character, having laid hold through vanity of death (in the form of Sita) you think: ‘I am a hero’. (Indeed) a laudable, momentous and glorious act has been performed by you, a heroic (half-) brother of Kubera (the god of wealth) rich in might.” (Valmiki Ramayana, Yuddha Kanda, Canto 103, Sloka 11 – 15)

You come from such a renowned family and what you have done befits the reputation of your lineage indeed!

Coming back to the scene in hand.

= Blunted by lust =
<blockquote>What first goes out of a lust-laden mind – to give room to that baser instinct – is the ability to glean wisdom from knowledge… </blockquote>
This morning’s mail brought a good question from reader Subramaniam Vasudevan (suvasude@nortelnetworks.com). “…the fact that Ravana came up with a such a stupid plan of conjuring Rama's beheading and presenting it to Sita seems to contradictory to what we seem to have seen so far of Ravana, in that if he is such a clever and cunning person wouldn't he not know that no woman would be impressed with the person who gets her husband beheaded when he is asleep… How do you explain that?”

Thank you for that question Mr. Subramaniam. I was just about to venture on that question and your mail is quite timely. Let’s take a look at the situation in which Valmiki describes Ravana venturing into this stupidity.

The information about Rama’s encamping with his army on Mount Suvela is just received from his emissaries. It was beyond Ravana’s judgement that there could be a situation when Rama would ‘actually’ walk the soil of Lanka, when there is a challenge of crossing such a vast ocean that lies in between. Though a single ‘monkey’ jumped across to the other shore, the transportation of an entire army to the other side of the sea was never perceived as a possibility – since they were mere humans – though Ravana play acts his ‘fears’ of Rama invading his country with the sole purpose of rousing the emotions of his men against him, at the commencement of War Council. (This of course, is limited to Valmiki Ramayana and not Kamban.)

When the information reached his ears, Ravana was ‘perturbed’ says Valmiki. “Having heard from the mouth of his emissaries about Sri Rama, who was endowed with extraordinary might, having arrived (at his door), Ravana felt a bit perturbed and spoke as follows to his ministers.” (Valmiki Ramayana, Yuddha Kanda, Canto XXXI, Sloka 2)

What first goes out of a lust-laden mind – to give room to that baser instinct – is the ability to glean wisdom from knowledge and put the rich resources that it has (that is, knowledge, which is not more than a collection of data) to proper use. ‘Who is the biggest fool’, asks Valluvar and says:
<blockquote>‘aRan kadai nindraaruL ellam piRankadai nindraaruL pEdhayar il.’ (Kural 142) </blockquote>
‘No sinner so foolish as he who lurks at the door of another’s wife.’ (Translated by P. S. Sundaram) The first thing that Ravana lost was his ability of judgement. That is, the ability to make the right judgement. Vision is coloured. Mind is perturbed. The person is panicked. More over, Ravana was all along maintaining that he was the supremo and Sita was ridiculing him at ever other step. He had to do something quickly now, for Rama has already arrived in Lanka. He is not able to digest this. He is worried what Sita would think of him, if she comes to know of this particular development. Whenever Ravana is slighted, the first thought that comes to his mind is the disgrace that he would suffer at the hands of Sita. Kamban brings this feeling out so very beautifully, later.

His intellect is obviously dulled. His priorities have gone haywire. His mental and intellectual faculties are at loggerheads! His baser instinct governs supreme! What would he do! How is he expected to take the correct decision! Lust – amoral lust – has the ability to blunt even the sharpest of minds.

If one thinks carefully, it is not difficult to see that this person who has led his army and his race to success in many a war has now miserably failed in his prioritisation. When he heard of the arrival of Rama on his land, his first priority should have been to collect his army and to plunge into action. That is the right thing for any leader who is worried about the safety of his land to do. Instead, he is rushing with an illusory head of Rama, with a grand plan with the grandest of holes in it, to impress her, who is in his captivity! Valmiki points this out very subtly at the end of the scene.

= It goes like a cloud =
<blockquote>It has to be remembered that they were playing their roles. The condition that Ravana could be vanquished only by human, made it highly necessary for Rama… </blockquote>
What causes distress to the reader is the excruciating pain that rends Vaidehi. She is shocked at what is placed before her. This, she had considered was impossible! It seems to have happened now! Valmiki spends a whole canto in describing the suffering that she goes through at the gory sight of Rama’s illusory head lying on the ground, without realising the truth. She goes to the extent of begging Ravana to kill her.

“The obloquy of my race, I was wedded by Sri Rama (a son of Dasaratha) though ignorance. The wife has (eventually) proved to be the death of Sri Rama, her consort (the son of a worthy father). Undoubtedly in some other birth a supreme gift (viz., the gift of a girl in marriage) was obstructed by me in that I, the consort of one who was hospitable to all, grieve even at this age on this spot. Kill me at once by all means, laying me on the body of Sri Rama, O Ravana! Unite a husband with his wife and (thus) practice a supreme virtue. Join my head with this head and my body with his body. I shall follow the way of my high-souled husband, O Ravana!” (Valmiki Ramayana, Yuddha Kanda, Canto XXXII, Sloka 29-32)

Though Trijata, the daughter of Vibishana, is close by, she is not able to pacify Sita by telling her that what is placed before her is the result of sorcery and nothing more than that because Ravana is still there. The situation in which Janaki is placed is extremely pathetic and her wails rend our hearts.

While on this, I am reminded of another question by another reader, Mr. Sivakumar Kaviyappa (kavisiv@iit.edu) who says: “There was one point where you wrote Sita Devi was shivering with fear and withdrawn. I am not able to agree to this even though great poets might have written that way.” How at all, the Great Mother, the protector of the Universe, act like a mortal, is the point he wants to raise.

It has to be remembered that they were playing their roles. The very important condition that Ravana could be vanquished only by human force, made it highly necessary for Rama and of course, his consort, to remain in deep oblivion of their divinity. We have pointed this out while we were discussing Lakshmana, who twice identified himself with what he originally is, that he is none other than Narayana. (See: His divine nature. [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_5#His_divine_nature_I Part I], [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_5#His_divine_nature_II Part II] and [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_5#His_divine_nature_III Part III].) Valmiki shows us Rama not recalling his divine nature, despite being implored by Lakshmana, when he is plunged in sorrow and even decides to disband action.

As we have been maintaining from the beginning, such elements are woven into the divine characters and they played their part so convincingly well, breathed and lived exactly like human beings and went through all sufferings just to set a splendid example before us. When in trouble, just pick up the book and leaf through the pages. If the very Rama and if the very Mother of all went through all this suffering, what are ours before what they underwent! We get solace. And we see them quickly coming out of such depressions and shining like a bright star. We get our inspiration from them. In fact that is the reason why people are asked to read Sundara Kanda when in trouble.

The pain that Vaidehi was soon brought to an end, when a messenger hurries to the side of Ravana and speaks to him in a hushed voice, informing him that the very Prahasta, of whom Ravana was boasting all along as the slayer of Rama, was waiting for him, seeking an interview with him, for Rama had reached their land! Imagine the embarrassment of Ravana now! He hurries quickly to meet Prahasta and with his exit, the illusory head, the bow, the arrows and the sword of ‘Rama’ vanish into thin air. Sita is pacified by not only Trijata, but Sarama, Vibishana’s wife as well, who inform her of Rama’s arrival and his safety.

= Unless his heads roll on ground =
<blockquote>He will not leave you Sita, says, Sarama, unless he is killed. “Ravana is not prepared to leave you unless he gives up his ghost in combat…” </blockquote>
Quite a lot of events take place between the time Rama reaches Lanka and camps on Mount Suvela and the time the war starts. There are several counselling sessions, several discussions and a lot of heat is generated, passions roused and the ministers sharpen their brains and sweeten their language when tendering their advice. Who but Malyavan, the elder brother of Sumali, could voice his opinion against Ravana! (As readers might recall, Sumali was the father of Kaikasi. Kaikasi was the mother of Ravana. Malyavan was therefore the grandfather of Ravana.)

In the counselling that took place immediately following the hasty retreat of Ravana from the presence of Sita, after his experiment with the ‘illusory head’ of Rama, Ravana was severely reproached by several persons, it appears. Though the scene is not directly depicted, we come to know of this development from the words of Sarama, who was the wife of Vibishana, when she narrates Sita of what took place in the palace of Ravana. Even Kaikasi, the mother of Ravana, had advised him against the retention of Sita, she says.

“Ravana (the ruler of ogres), O princess of the Videha territory, was actually tendered a lengthy advice in favour of discharging you by his (own) mother (Kaikasi) as well as by an exceedingly affectionate aged counsellor. (They said) ‘Let Sita (a princess of Mithila) be restored to Rama (a ruler of men) after receiving him hospitably.” (Valmiki Ramayana, Yuddha Kanda, Canto XXXIV, Sloka 20, 21 [Part])

‘Receive Rama here, into the palace and be hospitable and polite to him. Do not think of a war with him. Restore his wife to him.’ This is what Kaikasi and the ‘affectionate aged counsellor’, Malyavan, appear to have told Ravana. Clearly, the prowess of Rama was made known all over Lanka – excepting of course one single individual – through his exploits in Janasthana, by killing a massive army headed by Khara and Dusana) and that of Hanuman. Listen to the report of Sarama, on what Kaikasi and Malyavan advised Ravana.

“The astonishing exploit which was performed by him in Janasthana (in the shape of exterminating fourteen thousand ogres led by such great warriors as Khara and Dusana) should serve as a sufficient eye-opener to you.” (Ibid, Sloka 21)

It is not only that Rama is valiant. He is assisted by a vast army of monkeys who seem to enjoy such strength and power that is unheard of. “What mortal could leap across the sea, discover Sita and destroy the ogres in combat, which was done by Hanuman?” (Ibid, Sloka 22)

But not a single word of theirs evoked a response from Ravana that indicated compliance. He will not leave you Sita, says, Sarama, unless he is killed. “Ravana is not prepared to leave you unless he gives up his ghost in combat, O princess of Mithila! Such indeed is the resolve of the ruthless ogre made in consultation with his ministers.” (Ibid, Sloka 24) In consultation with his ministers. That phrase speaks volumes of the ‘service’ rendered by his ministers to Ravana. They did not have any respect for the scripture, morality or the shamefulness of coveting the wife of someone else. ‘What would please the master,’ was all that they were worried about. That is an important factor, which goes into the blind lust that governed him throughout, till the time Indrajit was killed.

In fact, Rama, even at this distance of time gave peace a chance. He sent Angada as emissary. (See: [http://www.heritagewiki.org/index.php?title=Angada#The_last_attempt_for_peace The Last attempt for Peace ]and [http://www.heritagewiki.org/index.php?title=Angada#The_tale_of_the_tail The tale of the tail]). At the end of his long but fruitless discussion with Ravana, Angada comes back to Rama and tells him the same thing that Sarama tells Sita. ‘mUrgan mudith thalai atra pOdhu andri aasai araan.’ The idiot would not stop doting unless his heads roll on the ground.

And that takes us to the first war between Rama and Ravana.

 Hari Krishnan 

 

[[Category:Ravanan]]

Ravana - Part 5

2010-02-25T12:55:03Z

Hariki:

= Setting Hanuman free I =

‘He is a messenger and he should not be killed,’ is the argument of Vibishana. But this argument has been answered even before it was advanced.

No doubt Ravana had goodness in him. Not a single character is shown as devoid as goodness for that matter, be it Ramayana or be it Mahabharata. The characters in the epics closely resemble the characters that live with us even this day. Nobody is a one-hundred-percent hero nor is anyone a villain, out and out. When Ravana ordered for the killing of Hanuman, Vibishana intervened. “Be propitiated, O lord of Lanka, O ruler of ogres! (Pray) listen to my appeal embodying the essence of righteousness and worldly fortune. Messengers, O king, are undeserving of death at all times and at all places; so declare the virtuous.” (Valmiki Ramayana, Sundara Kanda, Canto LII, Sloka 13)

‘vEdham utru iyangu vaippin vEru vEru idaththu vEndhar,’ (There are) kings of various countries who follow the Holy Books, ‘maadharaik kolai seidhaargaL uLar,’ who have killed even women (for the sake of Dharma) ‘ena varinum’ given that, even then, ‘vandha thoodharaik kolai seidhaargaL yaavarE thollai nallOr?’ tell me, can you point out a single king, who has come of a good and reputed lineage, who killed a messenger that came with the message of someone. Killing is a messenger is such a dreaded sin, than killing a woman.

‘He is a messenger and he should not be killed,’ is the argument of Vibishana. But this argument has been answered even before it was advanced. ‘If you are a messenger, you should have come here. Instead you perpetrated destruction and killed my men in their thousands,’ was what Ravana had alleged. Vibishana softens that.

“Undoubtedly this monkey is a formidable adversary. Indeed incalculable harm has been done by him. (Nevertheless), the wise do not sanction the killing of a messenger; for numerous (other) punishments are found recommended (in the scriptures) with regard to a messenger. Mutilation of any of his limbs, flogging, shaving of the head and branding: indeed the wise recommend (any of) these punishments with regard to a messenger; the killing of a messenger has, however, never been heard of by us.” (Ibid, Sloka 14 and 15)

Vibishana knew that this argument is not sufficient for Ravana to be prevented from withdrawing his order to kill Hanuman. He tries flattery. “And indeed how can one like you, whose mind has penetrated into the realms of righteousness and worldly prosperity and who has determined his duty by discriminating between what is noble and what is ignoble, remain swayed by anger? For the powerful never give way to anger.” (Ibid, Sloka 16) Ravana’s ‘ability’ to get caught by instant fire of anger is very well-known; Vibishana knows that.

“No one is your equal in discussing virtue, nor in observing the worldly usage, nor even in grasping the import of scriptures by means of your intellect, O hero! Indeed you are the foremost of the gods and the demons.” (Ibid, Sloka 17) The virtue of falling head over heels in unworthy love with the wife of another man need not be discussed. It is also well known. Vibishana knows that. There should have been instances when he must have objected this, though there is no direct evidence in the Book of Vibishana expressing his unhappiness over Ravana’s act. The culmination of his vexatiousness that found expression in his quitting Ravana could not for certain have been the one and only instance when Vibishana asked Ravana to send Sita back.

The words of Hanuman, the way he presented his case, the way he argued and persuaded Ravana to tread the path of rectitude had really struck a chord somewhere deep in his heart. He even mentions this openly when he meets Rama and seeks refuge in him. ‘I was impressed by what Hanuman did and said,’ he says ‘and that is one of the reasons why I decided to come to you.’

Vibishana knows that his arguments would not convince Ravana. And he knows that the flattery that he adopted might serve to pacify him a little. He brings Ravana to a state in which he might be believed to be in a mood to listen. And then, when Ravana’s mind is properly prepared, he puts forth his final argument.

= Setting Hanuman free II =

It can be seen that this is a skilful interpretation. When Lakshmana severed Surpanakha’s limbs, his first intention was to stop her from carrying Sita away.

‘It is essential to see that a messenger goes back to his side. If at all he commits harm, punish him by all means. But do not kill him,’ Vibishana continues. “Nor do I perceive any good whatsoever in taking the life of this monkey. Let this punishment (in the form of death) descend on them by whom this monkey has been sent. Whether he is good or bad, he has been sent by our enemies. Advocating others’ interests, dependent as he is on them, an envoy does not merit death.” (Valmiki Ramayana, Sundara Kanda, Canto LII, Sloka 20 and 21)

‘That is not the only reason for my pressing for his being sent back, alive. Consider this. If you kill him here, then who can go there and inform them of our superiority of might, preparedness and how difficult it is to penetrate this country?’ “Moreover, once this monkey is killed, O king, I see no other sky-ranger who can come once more to the opposite shore of the vast sea on this side. Therefore, O conqueror of hostile citadels, no attempt should be made to take the life of this monkey.” (Ibid, Sloka 22) There cannot be any other monkey who is endowed with such ability to cross the ocean. I therefore do not think any further intrusions from their side into our country.

‘He has seen all the fortifications that we have. He has for himself seen at least a part of our vast army. Whoever that had sent him must be acquainted with this information. It is particularly for this reason that Hanuman should be sent back alive.’

 ‘You must also consider this. We would not have come to know of their strength, however little it might be, had Surpanakha not come back to us alive. Just think of what they did. ‘ilayavaL thannaik kollaadhu,’ They did not kill our younger sister. ‘iru sevi mUkOdu iirndhu,’ They simply severed her earlobes and nose. ‘viLaivu urai endru vittaar,’ and they sent her back to us so that we be cautioned about their strength. ‘kaLaidhiyEl, aavi’ if you kill him now, ‘nam paal ivan vandhu kaNNin kaNda aLavu uraiyaamal seydhi’ you will prevent the information of your greatness that this monkey has collected here from reaching them.

 It can be seen that this is a skilful interpretation. When Lakshmana severed Surpanakha’s limbs, his first intention was to stop her from carrying Sita away. He used minimum violence against Surpanakha simply because she was a woman. It was not his or Rama’s intention to ‘send’ her back with severed limbs as a matter of warning or to announce who they are and what they are capable of. Vibishana knows this. It is not possible to infer that he was not aware of what had actually happened because he was the minister of Ravana and was aware of every small development.

But his immediate purpose is to set Hanuman free. He wants Hanuman to go back to Rama and Lakshmana. It cannot however be said that his loyalty to Ravana has taken a back seat now. However, he has clearly seen what Rama and Lakshmana represent, what they stand for and the seed for his thought process on the futility of remaining with Ravana is most obviously sown at this moment.

 Ravana was more than pleased with Vibishana. ‘nalladhu uraithaai nambi,’ he applauded. What you said is correct. ‘ivan navayE seydhaan aanaalum,’ Though this monkey has caused untold harm to us, ‘kollal pazuhdhE’ it is not right to kill him. And then he turned to Hanuman and said, ‘avaraik kUrik koNardhi kadidhu,’ you go back, inform them of what you saw and heard here and bring them here, quickly.

 Ravana listened to Vibishana and agreed to set Hanuman free with what he considered as ‘minimum punishment,’ just because Vibishana was careful to prepare his mind adequately with flattery. This very same incident is seen in a different light in the war council, when Vibishana draws the attention of Ravana to the harsh realities and admonishes him.

= The good, bad and the ugly =

 Ravana speaks on values and on the three kinds of persons and how they are judged…

The opening speech of Ravana at the War Council, in Valmiki Ramayana, is quite impressive. Ravana crystallises all his erudition into excellent words. But erudition is one thing and wisdom is quite another thing. Learning endows a person with all the resources needed for conducting his life; and in the case of a king or leader, conducting the destiny of the land. Wisdom is that which is distilled from what has been learnt by one’s own desire and determination to stand for that which is good, sieved through good counsel, the ability to weigh and judge what is right and what is not, and the humility to accept such good counsel.

 Ravana’s opening speech in Valmiki starts with the painful remarks of a humbled giant of a leader, whose pride about his impregnable defence system has been slighted by a monkey. His country could be penetrated unnoticed; his prisoner could be spoken to even when guarded by the most terror striking of ogresses and finally a punishment that he ordered could be thrown back on him and his country. If he sets fire to the tail of the monkey, the monkey sets fire to his country.

‘Tell me, what I am supposed to do now!’ he implores his counsellors. “May good betide you, what shall I do (next)? What appeals to you as advisable to do next? (Please) suggest what is equal to what, and us if attempted, will be well executed? The wise declare victory as dependent on good counsel. I, therefore, prefer to take your counsel with regard to Rama, O ogres of extraordinary might!” (Valmiki Ramayana, Yuddha Kanda, Canto VI, Sloka 4 and 5)

 Ravana then talks about three kinds of men. ‘There are three kinds of men the good, bad and the mediocre,’ he says. He goes on to define who is a good person. “The wise declare him to be the foremost of men, whose counsel is actually endowed with the following three characteristics, who prosecutes his undertakings after deliberation with his friends who are capable of deciding a point at issue or with relations having common interests or even with his superiors and exerts himself, depending on Providence.” (Ibid, Sloka 7 and 8)

A person should first consult with his friends, well-wishers, superiors and relatives who are capable of giving him good advice and should pursue the appropriate course of action, setting his mind on action alone and leaving the result to Providence. If he does so, he is known as a good person.

 “They call him mediocre, who ponders his interests by himself, sets his mind on virtue all by himself and executes his designs single-handed.” (Ibid, Sloka 9) The mediocre person, though his mind is set on virtues, does not seek the counsel or guidance of others; he does not seek the help and assistance of others and does not believe in teamwork. He thinks for himself, decides for himself and acts on his own, all by himself.

 “Failing to ascertain the advantages and the disadvantages of a scheme (nay) renouncing his dependence on Providence and (merely) saying ‘I shall do it’, he who neglects his duty is the vilest of men.” (Ibid, Sloka 10)

 The detestable, the loathsome creature, does not understand anything. He does not see what is good and what is not. He is unable to spot either the advantages or the disadvantages of a scheme. He does not trust Providence as well. He simply states that he would do such-and-such a thing. This person is the stoutest fool of all. I therefore seek your advice. Please tell me what I should do. And as if that is not enough, Ravana goes on to define what kind of counsel is really good, bad and mediocre!

 A good beginning indeed. Well begun is half-done. But a lot depends on how the second half is done!

= Words, words, words…I know not what they mean! =

 What kind of a sagacious mind should have spelt such an idea out! Ravana must have been a very good king. His words are suffused with wisdom!

Anyone who reads these lines uttered by Ravana in Valmiki Ramayana would naturally form a very high opinion of him. At the very beginning of his opening address in the War Council, he gave a definition of who is a good person, a bad person and who is mediocre. Now he goes on to define what is a good decision, a bad decision and what is mediocre.

“(Even) as the aforementioned people are ever (either) good, bad, or mediocre, so the conclusion arrived at (by them) is also good, bad or mediocre. The wise declare that conclusion to be excellent, in which the counsellors feel specially interested after reaching an agreement based on a point of view supported by the scripture.” (Valmiki Ramayana, Yuddha Kanda, Canto VI, Sloka 11 and 12)

 A wise person is one who seeks the advice of his friends, like-minded relatives and superiors – Guru – is what has already been defined by Ravana in his opening part of the speech. He now defines what a good decision is; what the wise men consider to be really good and acceptable decision. The counsellors should have debated the question in hand that requires the decision; they should have gone into it thoroughly and examined it threadbare. After such a detailed and extensive decision, they all should come to an agreement of what is to be done. Most important. What they agree upon should have the sanction of the scriptures. What they concluded at the end of their scholastic exercise must be based on scriptures. They should recommend only such decision – a well discussed and debated decision – that is based on what the scriptures lay down.

 Then there is the mediocre decision. Listen to Ravana. “That conclusion is declared to be mediocre, in arriving at which the judgement of the counsellors with regard to the point at issue reaches unanimity only after meeting with different angles of vision.” (Ibid, Sloka 13)

 In the case of the ‘excellent’ conclusion that is offered for decision-making, the scholars debate, no doubt. But they do not have any difference of opinion on any aspect of the question in hand. In the second case, they are not very clear. They express widely varying views and after a long discussion, they see light at the end of the tunnel. And now, there is a third variety.

“That conclusion (again) is declared to be third-rate, in arriving at which, speeches and counter-speeches are made upholding different points of view and from which good fortune does not follow even in the event of unanimity being arrived at (anyhow).” (Ibid, Sloka 14)

 This is a kind of a situation where the counsellors hold different points of view about what is to be done and do not come to agreement at all, each one holding his own view as the best of panaceas for the malaise that is impending. They do not agree at all on anyone’s point of view. The discussion does not produce anything worthwhile. And even if it does, even if all of them arrive at a conclusion, the decision that is recommended does not lead to the desired object or even to the direction in which one should move to reach the object that is desirable.

Ahaha! What kind of a sagacious mind should have spelt such an idea out! Ravana must have been a very good king. His words are suffused with wisdom! He seeks the good counsel of his ministers and tells them that a person in his position – if he is to be a good king – should first consult his ministers on any important (?) issue. And he also suggests that they, the ministers, should examine the issue in hand in a very detailed manner and tell him what is to be done. And such recommendation should have the sanction of the Holy Books as well!

These words sound heroic indeed. But, whatever be the word, it is the action, the conduct of the person who utters it, turns it either into tinsel or a treasure house of gold. Let us see what happens in the council.

= Advice made to order =

 That one is remarkable, Ravana! All along you have been maintaining that these two were ‘puny’ creatures that have joined hands with ‘monkeys’…

‘I have described to you the different types of men and also the different kinds of conclusions that counsellors advance for decision-making. Having heard that, it is now for you to guide me,’ said Ravana.

“Therefore, determine you, who are foremost in point of intelligence, a course of conduct which is well-deliberated and (therefore) right. This (alone) is reckoned by me as worth adopting.” (Valmiki Ramayana, Yuddha Kanda, Canto VI, Sloka 15)

‘Tell me what is the right thing to do. I consider your well-thought out words as invaluable indeed. I will follow your advice. Please therefore do not hesitate to show me the right path to tread.’ A noble appeal indeed! At the end of his speech, Ravana adds a few words that sound rather strange to anyone who knows his character. He speaks in a completely different language.

“Surrounded by thousands of heroic monkeys, Rama is actually advancing towards the city of Lanka in order to besiege us. Clearly enough, by virtue of his might, which is worth of him, Rama (a scion of Raghu) will cross the sea with ease along with his younger brother as well as with his force and entourage. He will (either) dry up the sea by dint of his prowess or do something else (to bridge the sea). The aforesaid work of invading Lanka having commenced in this way and antagonism with the monkeys having been set on foot advice may be tendered to me on whatever is good for the city and the army.” (Ibid, Sloka 15-18)

That one is remarkable, Ravana! All along you have been maintaining that these two were ‘puny’ creatures that have joined hands with ‘monkeys’ and that the defence of Lanka is impregnable. This kind of topsy-turviness in your tone does not gel with your real self that seeks to masquerade itself behind a spotlessly white curtain and tries to project a ‘glorious’ image! If you are convinced that Rama would march on Lanka, if you are convinced he is so powerful as either to dry up the sea or to build a bridge over it, if you are really convinced that the monkeys – going by what Hanuman had perpetrated on your land – are really powerful indeed, then why would you need the counsel of your ministers at all!

Those last lines are added very deftly to evoke a kind of response that Ravana desires. You know, when the school-going kid of yours is in tears and says that he or she is afraid of his or her teacher because the homework has not been completed, you know that the kid is really seeking your support and is not really afraid of the teacher. Was he or she really afraid of the teacher, the homework would have been completed in time! What is expected, as you know, is a sort of conditioned-response. ‘Don’t worry. I will give you a letter of excuse. Or I will speak to your school authorities. Or I will accompany you to your school and speak to your teacher.’

Ravana is that schoolboy now. We – as do his ministers – know that Ravana is not really afraid of Rama and the monkeys crossing the ocean. He needs the unconditional support that is stated overtly in the council. That’s what actually happens. Not a single minister speaks about sending Sita back. Their attention is diverted beautifully to the one and only question of their country being invaded by Rama and Lakshmana.

Right Hon’ble Srinivasa Sastriyar very beautifully captures the result of a three-canto long discussion in a few lines. He says, “Ravana tells his ministers how he got hold of Sita and also how he got cursed over other women. ‘Tell me,’ he says, ‘what I am to do, but do not say that I should yield up Sita. I have not put myself to all this trouble, disgraced all my character and lost my reputation, in order to give her back. Advise me so that I may retain her.’ That is the advice he wanted, an advice subject to that very hard condition.”

= Who is the real enemy? =

And if a leader is surrounded by advisors who prefer to play it according to his or her likes and dislikes, he does not need enemies to destroy him…

The opening speech of Ravana in the war council in Kamba Ramayana does not vary much, excepting that Kamban drops this particular portion where Ravana is depicted as seeking good advice from his ministers and exhorting them to give out what is right and what has the sanction of scriptures. We have studied this portion earlier and even compared the way Sri Rama and Dasaratha conducted their meetings. It may be recollected that how Sri Rama seeks the opinion of his team with a simple two line address, not expressing his opinion at all, so that he can listen to what his followers actually think. (See: Of councils and counsels – [http://www.heritagewiki.org/index.php?title=Hanumaan_-_Part_1#Of_councils_and_counsels Part I], [http://www.heritagewiki.org/index.php?title=Hanumaan_-_Part_1#Of_councils_and_counsels_II Part II], [http://www.heritagewiki.org/index.php?title=Hanumaan_-_Part_1#Of_councils_and_counsels_III Part III], [http://www.heritagewiki.org/index.php?title=Hanumaan_-_Part_1#Of_councils_and_counsels_IV Part IV] and [http://www.heritagewiki.org/index.php?title=Hanumaan_-_Part_1#Of_councils_and_counsels_V Part V].)

Ravana’s opening speech is so very eloquent. He expresses his shame, the way their race has been slighted et al. Ravana sounds very genuine in his feelings. It cannot be denied. But any leader who wants to bring out what really resides in the minds of his advisors will prefer to postpone the expression of his feelings till he listens to their opinion. If he does so, he would for sure colour their opinion showing his own true colours and would only be sending a silent message to them as to what would please him.

And if a leader is surrounded by advisors who prefer to play it according to his or her likes and dislikes, he does not need enemies to destroy him, says Valluvar.

‘idippaarai illaadha Emaraa mannan

keduppar ilaanum kedum.’ (Kural 448)

“The king, who is without the guard of men who can rebuke him, will perish, even though there be not one to destroy him.” (Tr. by Rev. Drew and John Lazarus) Why should he need an enemy! What can be the poison worse than flattery! Who can be more cursed than that king or leader whose counsellors that carefully select only such words and ideas that would please him or her! And yet, if such a situation exists, it is the leader who is to take the blame for such a situation for it is his or her failure to show a genuine interest in genuine counselling.

And here was our Ravana who sought advice that had the sanction of scriptures. But we see a long list of his advisors speaking endlessly about the supremacy of their race and the prowess of their leader and the needlessness of thinking of any other course of action excepting to reach the other side of the ocean and kill Rama and Lakshmana in their own territory. It is really a long list with Nikumbha, the son of Kumbakarna, Rabhasa, Suryasatru, Suptaghna and Yajnakopa, Mahaparswa, Mahodara, Vajaradamstra, to name a few. Ravana is pleased with what his advisors express.

Vibishana intervenes here and stops all of them. He has heard his brother for the first time seeking their advice, that too ‘that which has the sanction of the scriptures and that which is really for the good of the country and its people.’ He has had innumerable occasions of his advice being turned down. But this was a rare opportunity for him. He happily feels that he can do something now to turn Ravana to the path of rectitude, as he feels that he is in a receptive frame of mind.

There is a minor difference between Kamban and Valmiki here. The speech of Kumbakarna precedes that of Vibishana – as Kamban worked the character of Kumbakarna laying stress on his nobler side.

Let’s now listen to what Vibishana has to say and how Ravana reacts to it. This is the first speech depicted in Valmiki and not the one that pushed Ravana into kicking Vibishana away from his court.

= A brother protests =

The entire tone of argument takes a diagonally opposite direction! This was not the Vibishana that we saw in that earlier instance! He speaks very firmly now!

On a previous occasion we have heard Vibishana speaking very high of the prowess of Ravana. He was motivated by his sincere desire to see Hanuman out of danger at that time. ‘Leave this poor monkey. He cannot be blamed. He is the messenger of someone after all! What you have to do now is to think of ways of vanquishing that person who had sent him. Direct your energies to achieve that purpose and devote your attention to what has actually to be done,’ Vibishana advised at that time. ‘Who can think of scoring a victory against you!’ was what Vibishana told Ravana at that time.

“If this monkey is put to death, I do not really perceive any other created being who can incite those two insolent human princes, who are hostile to you, to wage war against you O bellicose king! For you who are difficult to conquer even for high-minded gods and demons endowed with prowess and martial ardour, O delight of ogres, it is not meet to crush the ardour of those ogres (the progeny of Nirrti) for war.” (Valmiki Ramayana, Sundara Kanda, Canto LII, Sloka 24 and 25)

‘If you kill this monkey, who would go there and tell those two human beings of what was seen here? And if that message is not conveyed to them, how do you expect them to come in war against you? And if they come, would it be difficult for you to defeat them, for you have defeated even the gods when they are nothing other than humans.’ That Vibishana did not really mean what he said the other day and his sole intention was to free Hanuman from the death-sentence that Ravana pronounced on him is apparent when one compares these lines with what he sincerely advises his brother in the war council. (Whether execution of death-sentence on Maruti would have been possible is another question.) Listen to him now.

“How do you seek to overcome the celebrated Rama, who is on the contrary, watchful, is keen to conquer, is supported by divine power, has subdued anger, and is difficult to overpower? Who in the world can know or even conceive the speed of Hanuman, who for his part came over to Lanka, leaping across the sea, the formidable lord of rivers and streams? Inestimable are the troops at the disposal of Rama and so is his power, O ranger of the night! Underestimation should not be precipitately made in any case in respect of enemies.” (Ibid, Yuddha Kanda, Canto IX, Sloka 10-12)

There is at last someone in the court of Ravana who can speak for what is right. Vibishana very skilfully breaks the earlier claim of Ravana, justifying his capturing of Sita. ‘I captured her in Janasthana, an area that comes under our jurisdiction. That area is my outpost. My brothers ruled that place. I brought her here to avenge for the wanton death of my brothers at the hands of Rama and Lakshmana.’ Listen to Vibishana.

“Moreover, what offence was given to the ruler of ogres y the illustrious Rama, whose consort the former bore away from Janasthana? (If it is urged in reply that Ravana abducted Rama’s wife because Rama had killed Khara, our half-brother, my rejoinder is that) Khara was made short work of by Rama in an encounter because the former had for his part gone beyond his limits in that he had attacked Rama in the latter’s own hermitage. Life needs must be protected by living beings according to their might.” (Ibid, Sloka 13 and 14)

The entire tone of argument takes a diagonally opposite direction! This was not the Vibishana that we saw in that earlier instance! He speaks very firmly now. He does not seem to be afraid of the consequences. Perhaps that was the reason why he did not say anything all these long ten months against his brother!

= Accolades for sin =

 ‘You asked us to give you the right advice. You wanted us to you what is right in the circumstances. What I am doing is precisely that.’

‘You say your brothers were killed,’ Vibishana continued. ‘But why are you not able to see what your brothers did? He marched in on Rama and challenged him in his own territory. And with a vast army! A terrifying army against a single man! You know what happened in the end. Anyone would retaliate! He has to protect himself and his wife after all! What living being would not do that! Rama is therefore justified in what he did. It is for us to understand that it is not possible to make him bend before insolent might.’

‘Now you will say that bearing Sita away was a matter of settling scores with Rama. I would say that she should be sent back. She would bring great harm to us and to our race. Be forewarned. Send her back.’ I quote that portion of Vibishana’s speech from Valmiki. Notice how within a matter of five Slokas the idea is emphasised again and again.

“If Sita (a princess of the Videha territory) was borne away because of this (grudge), she deserves to be yielded up inasmuch as she may prove to be a peril to us. What on earth will be gained if anything is done which has strife for its object? It is not at all desirable to make enmity without any purpose with that powerful prince, who follows the moral code. Sita (a princess of Mithila) may (therefore) be restored to him. Let Sita (a princess of Mithila) be made over to him before he tears asunder with his arrows Lanka, full of many precious stones, with its elephants and horses. Let Sita be given back (to Rama) before the huge army of monkeys, which is most formidable and difficult to overpower, besieges Lanka. If the beloved consort of Rama is not restored of your own accord, the city of Lanka as well as all the heroic ogres will surely perish. I seek to propitiate you because of your being my relation; (pray) follow my counsel. I suggest only that which is true and conducive to your good; let Sita (a princess of Mithila be surrendered (to Rama). (Valmiki Ramayana, Yuddha Kanda, Canto IX, Sloka 16-20)

We have already pointed out that the tone of Vibishana is totally different from the one that he adopted when he attempted to set Hanuman free from the death penalty. ‘You asked us to give you the right advice that has the sanction of the Vedas. You wanted us to deliberate deeply and suggest to you what is right in the circumstances and what is good for the country and the race as a whole. What I am telling you is precisely that. Send Sita back. Her retention any further would bring us untold harm.’

The speech of Vibishana follows that of Kumbakarna, in Kamba Ramayana. Kumbakarna expresses his dissatisfaction over what Ravana had done. ‘You have been telling again and again that the Rakshasa pride is slighted by the act of the monkey that burnt the entire country down. It was not that the Rakshasa pride was slighted now. It has been humiliated the day when you brought Sita here,’ says Kumbakarna. This is how he chides Ravana.

‘endru oruvan il urai thavaththiyai,’ (it was on that) day when you brought a woman (who is immersed deep in the penance of chastity) belonging to another house ‘irangaai,’ without any sympathy ‘van thozhilinaai,’ by a violent act, ‘marai thurandhu’ violating all the codes of conduct specified in the Vedas, ‘sirai vaithaahi’ (brought here and) kept her in prison, ‘andru ozhivadhu aayina arakkar pugazh ayaa!’ it was on that day that the reputation of the race was brought down to the dust (by you), Sire! ‘pun thozhilinaal isai poruththal pulamaithO?’ Are we not seeking to win accolades (by committing an offence first in coveting Sita and now by planning to kill her husband, instead of restoring her to him) by acts of sin? Are we wise?

Hari Krishnan

[[Category:Ravanan]]

Hanumaan - Part 1

2010-02-25T12:52:55Z

Hariki:

= Hanuman – The Trusted Deputy =

Hanuman plays a major role in Ramayana. His first appearance is in Kishkinda Kanda, the fourth book, after almost fifty percent of the story has taken shape. Yet his role in the story has its own importance and value. In fact, the entire fifth book, Sundara Kanda is devoted to him. He is the hero of the entire Canto. The name Sundara (handsome) refers to him. He is a master in the art of communication. He is an able administrator. He is a thoughtful minister. He is a crisis manager. He is a devoted servant. Self-appointed ambassador. Able negotiator. His devotion to Sri Rama needs no emphasis. And, above all, he emerges remarkably as a trusted deputy. I cannot complete this list. It is not possible for anyone to comprehend the multifaceted personality of Hanuman. Many are the studies and analyses on his personality. But it is a strange fact that not much thought has gone into his role as a trusted deputy. A deputy of Sugriva, who had pinned his entire existence on Hanuman. We know the story of Sugriva and how he was chased from pillar to post by his elder brother Vali. Sugriva, accompanied by his ministers Nila, Nala, Tara and Hanuman was hiding in the Rishyamuka parvata, where Vali could not enter because of a curse. Rama and Lakshmana were coming in search of Sugriva. When Sugriva saw Rama and Lakshmana from a hilltop, he was seized with fear. The very sight of two persons with bow and arrows shook him to the core. The mind of the poor and desperate vanara king in exile was functioning just in one track. He saw the warriors as mercenaries of his brother. He could not think of anything else. The first thought that occurred in his mind was to seek the help of Hanuman. He assigned the task of collecting information on the two strangers to Hanuman and quickly vanished into his cave, not even pausing to listen to what Hanuman had to say, if any. Hanuman’s first appearance shows him with an important assignment. He has to find out who these two strange humans were. He did not have any other instruction from his master, Sugriva. He was not given any instruction on what he should do, if he finds them to be enemies. Or what should he do if they were not. Should he collect information and come back or should he take any action? What was he supposed to do in case they turn out to be friends? Is he supposed to give any commitment on his behalf, if these strangers asked for some help? Well, Sugriva had no time for any of these instructions. His mind was revolving round just one theme. His brother and his incessant efforts to kill him. The fact is that he did not tarry even a second after assigning the task. He had already concluded that these two were agents of Vali. He says, “Vali eevalin varavinargal”. They have been ordered by Vali to fetch me. Find out. Just a one-line instruction and that’s that. How Hanuman dealt with the situation? Did he collect the information on the strangers, as was required? Did he divulge any information about his leader, in the process? When there was no instruction from the leader, how did he manage the situation when he found out those two strangers to be trustworthy and in fact on whom his leader can depend on? When they wanted to meet his leader in person, did he take them to his hiding? Let us see.

= Hanuman – The Trusted Deputy II =

Hanuman assumes the form of a Brahmin and walks towards the two. As he does so, he finds that his heart finds itself inexplicably attracted to them. He is drawn to them without any reason. His eyes are fixed on them. In an elaborate soliloquy, he mutters to himself – ‘How even tigers and pards,’ he thought within himself, ‘look on them with tenderness, even as they would on their won cubs! Peacocks and other birds fly in groups and shade the delicate bodies of these strangers from the hot rays of the sun with their great wings; clouds cool them with their little rain drops, marching over them as they walk on. The burning stones on their way become soft and cool as honey-dripping flowers fall to their feet at every step. Even trees and plants worship them, bending down their heads when they come near. Are they Dharma’s self? Are these beings gods indeed who wipe off the sorrows of living kind and give them salvation, burning way the inevitable fruits of their deeds? My very bones melt, the flood gates of love are opened within my heart and I see no limit or end to the affection that surges within me towards them.’ (Kamba Ramayana – tr. by Sri VVS Aiyar) While his soul thus melts by a sudden surge of love for them, his mind keeps working. He looks for evidences and derive logical corollary. He shows an extraordinary brilliance and sense of judgement. And he zeroes in. They look worried and depressed. But I am able to see that they are not easily overcome by grief. If they are depressed now, there must be something wrong. From the way their eyes keep scanning both the sides, (‘iru marunginum nedithu thuruvugindranar’) it is deducible that they have lost something very dear to them. They are sifting through this forest for that prized possession that they have lost. They do not have any other intention. This trait in Hanuman, to remain steadfast even when emotions run a riot, shows him in an entirely different shade from Sugriva. Sugriva was overcome by fear and was blinded. He hastily concluded that these young warriors ARE the hirelings of Vali and issues incomplete orders, before running for safety. Hanuman was also overcome by an equally strong emotion, love, which had all the potential of silencing reason. However, this was an inexplicable feeling. He did not – at that moment – have any information on these two warriors to support his feeling of love. More over, he was supposed to do certain things that are to be based on logic and reasoning rather than love-for-no-reason. Keep your cool. Allow the brain to remain uncoloured by the dictates of the heart. The judgement of the heart may or may not be right. Even when it turns out to be right, look for evidences before you come to any conclusion. That is the first message Hanuman gives to all deputies in similar circumstances. And that is not all. He surprises the reader when he meets Rama and Lakshmana. The way he gets the information that was needed and the way he handles delicate situations are to be learnt by any deputy, why, any secretary who is carrying out the orders of his or her boss, whose conscience he or she is supposed to keep.

= Hanuman – The Trusted Deputy III =

Hanuman appeared before the brothers and opened the speech with a warm welcome. He introduced himself as the son of Anjana, carrying out the commands of Sugriva who lived in that hill. The words are carefully chosen. ”இம்மலை இருந்து வாழும் எரிகதிர் பரிதிச் செல்வன் செம்மலுக்கு ஏவல் செய்வேன்”- ‘I serve my master, son of the Sun, who lives here.’ His heart melts at the presence of Rama and the verse is full of warm addresses, respectful phrases and rich encomiums. Rama was impressed with this person. Hanuman’s modest bearing, polite way of approach, his masterly use of words and his gentle speech revealed his personality. After listening to his first few words, Rama turned to Lakshmana and said: ‘It appears that there is no knowledge, brother, that this young man has not acquired. He looks a very ocean of Vedic lore. Who can he be, this child of the eloquent tongue? May he be Brahma or may he be Shiva?’ Child of the eloquent tongue. Sollin Selvan. This title, earned in a few minutes, conveys the verbal art of Hanuman. The master of communication skills that he was. There are so many other instances in the epic where his communication skills move events in the desired direction. We will see a few of them later. Sri Rama was advised by Kabandan – the Deva turned demon – before his ascendance to the heavens, to seek the friendship of Sugriva in his search for Sita. As soon as Maruti mentioned the name of Sugriva, Rama wanted to know his whereabouts. ‘We came here in search of him. We want to see him. Take us to him.’ Hanuman quickly understood the situation and he read into the mind of the Lord. He saw the opportunity of ending all their troubles. He assessed that here was a person who could overpower Vali and bring all their turmoil to an end. He answered: ‘Thou art the very embodiment of nobility, uprightness and rectitude. If thou wert to come in search of Sugriva, it harbingers our good times. He is living in misery here in this hill, hounded by his elder brother, Vali. Your arrival signals an end to all our sufferings. It is the duty of great people to protect the ones who seek refuge (sarana gathi) and allay our fears. (அபயம் நல்கி..) Whom, shall I tell him, that wants to meet him?’ ( யாரென விளம்புவேன் யான் எம் குலத்தலைவர்க்கு உம்மை ? ) Just go over the text again. Rama wanted to meet Sugriva and asked Hanuman to take him to the place where he resides. Hanuman elaborated their difficulties and asked for Rama’s support instead. Not only that. He has not yet given any clue about the whereabouts of Sugriva. Why he did so? This needs some discussion. Before going into that, another interesting thing that strikes our attention is the way Hanuman asks for the identity of the two. This situation is very similar to the one in which our modern day Secretaries are often in. A so-and-so would walk in, wanting to see the boss. He would really be a VIP. But the Secretary would have no clue as to who the person is. Think of the consequence of a question like ‘May I know who you are, Sir?’ That would lead to a very unpleasant situation, even though the question might have been put in the most polite manner. He or she immediately requests ‘May I have your card, please?’ It is important in all relationship. Recognising a person on his or her arrival. If you don’t know the person, adopt some indirect way to elucidate the information. Don’t make him or her feel that he or she is not known. That amounts to an insult. You may see this tact in the words of Hanuman, ‘Whom, shall I tell him, that wants to meet him?’ There is more. His handling of a delicate situation and getting information. What was the delicate situation? We will go into that in our next instalment.

= Hanuman – The Trusted Deputy IV =

We saw that Hanuman did not answer Rama’s desire to meet Sugriva. He presented him with their problem instead and asked for his support and he very politely asked for information on them. Lakshmana answered Hanuman. He narrated the story of Rama, right from his birth to the present moment. After hearing the entire story, Hanuman fell at the feet of Sri Rama. Rama protested saying that he should not fall at his feet, as he was a Brahmin. Hanuman then showed him his real self, and also his viswaroopa. The intention of course, was to assure Sri Rama that the ally he was seeking was only too powerful to achieve what he wanted. And to imply that they had an enemy who could not be overcome even though they were strong and powerful. The immensity of Vali’s strength was thus indirectly conveyed to Sri Rama. I have to make a mention of what Rt. Hon’ble Srinivasa Sastriyar has to say about the strength of Vali and Hanuman. Hanuman was extremely mischievous in his boyhood and was annoying the Rishis in the forest. They cursed him “that he would not remember his strength until somebody reminded him… When Vali and Sugriva fell out and became enemies, the reason why Hanuman did not show his full strength and kill Vali was that he did not know that he was the greater of the two. Sugriva did not know it and Hanuman did not know it.” At the end of Lakshmana’s narration, Hanuman bowed before Rama and told him. ‘Tarry here a while sir. I will bring Sugriva here.’ He thus eliminated a few possible embarrassments. First of all, Hanuman did not have the authority of Sugriva on what to do further with these strangers, though he was convinced of their intentions and was confident that they would help them to come out of the morass. Secondly, he should first convince Sugriva in privacy, about these strangers. You don’t know. He was already panicky, as he had already concluded they were agents of Vali. If he sees these two bow-men accompanying Hanuman when he returned, his reaction may not be pleasant. If his reaction was negative when they are present, it might not be to their advantage. Third, he should take the approval of his leader, before he makes any further move on his own. It was a question of protocol too. It may be observed here that while Lakshmana narrated the complete story of Rama, Hanuman just gave them the barest minimum outline of Sugriva’s plight. He did not even mention that Vali had appropriated Sugriva’s wife, Ruma. But it was once again a question of protocol. If Lakshmana narrated Sri Rama’s story, he had the approval of the latter and it was in his presence that he did so. In Hanuman’s case it was not so. His leader did not tell him anything about what part could be made known and which should not be. He needed authority. Though the epic does not say anything directly on these, we can infer them, on the basis of an incident that we will take up in our next instalment. But before anything else, he had his first duty. He had to convince his panic-stricken leader about the capability of these warriors and make use of them to dispatch Vali. What Sugriva did is typical of any manager who does not understand the intricacies of assigning responsibility. Responsibility goes with authority. When delegating, it is important to give the necessary authority to the person and empower him appropriately. What Hanuman did in these trying circumstances show him as a person of the highest calibre. In the next scene, Hanuman emerges as a close friend, good minister and talented negotiator.

= Hanuman – The Trusted Deputy V =
<blockquote>A deputy, who masterminded a win-win situation…. </blockquote>
As he left to report to Sugriva, the impression that Hanuman left of Sri Rama was very powerful. For, He says: 

‘Even that perfection which cannot be expressed by the Vedas, or even perceived by the uncorrupted jnana, has descended to this earth, brother, taking the shape of a Vanara. We have won this grand hero for a friend, and the omens are good; vanished now are all our sufferings and days of happiness are dawning for us. And think of the greatness of the Vanaras who has such a hero to obey his every hest.’

Who will not pay rich tributes to a chief, who is blessed with such a deputy! A deputy who needs no instructions, who takes decisions keeping his limitations of authority in view, who conveys their core strength to the other person, who keeps their immediate problem in view and constantly endeavours to solve it without being goaded. It has however to be remembered that all these qualities do not describe Hanuman completely. These are the traits exhibited by him in just one particular scene. He has a role to play in a complete book – Sundara Kanda – and a major portion of Yudha Kanda, replete with hundreds of scenes, each one presenting a different challenge and bringing out a different skill of our hero.

It has to be remembered that Hanuman, though filled with inexplicable love for Sri Rama, has not yet transformed into a Rama baktha, completely as yet. His bakthi ripens much later, when they meet Sampathi, brother of the vulture king Jatayu. His first allegiance now is to his leader, Sugriva, whose welfare he should take care of more than anything else.

When he saw Sugriva, Hanuman could not hide his joy any more. He dances for joy. ‘Aalam undavanin nindru aru nadam puriguvan,’ says Kamban. He danced even like the God who drank the poison. Rudra thandavam, as it is known. Sugriva’s mind was pacified. He understood that there is some good news and that is why Maruti is overjoyed.
<blockquote>‘O sire, we are blessed indeed, beyond measure, both myself and thy race! For the Yama is come who has the force to destroy Vali. We have crossed the sea of misery.’ </blockquote>
We then see Anjaneya narrating the story of Sri Rama to Sugriva. Interestingly, Hanuman recites a mini version of the Ramayana five times in the epic, and this is the first one of them.

His presentation to Sugriva takes a logical shape. You have two messages to convey. One is perceived and the other one is gathered. You are absolutely convinced that what you perceive is hundred percent reliable and correct, the pursuit of which would doubtless lead to the common good at large. But the gathered information needs a commitment from your boss. It asks for a certain help, which the boss is powerless to do at the moment. And the boss here, Sugriva, is easily excitable. Added to that, he is not in a very confident frame of mind now. An example of a bad manager, in every sense of the word. You desire your boss to subscribe your view. What would you do? Which message would you convey first? The perceived advantage or the proposed commitment? Hanuman tells us that the advantage comes first, even if it is notional for the moment. Another point to ponder. Sri Rama says (in the verse quoted above) ‘vanished now are all our sufferings and days of happiness are dawning for us.’ Hanuman says – and Sugriva acknowledges it – We have crossed the sea of misery. Can there be any better example of a win-win situation? If a deputy can bring about this situation, will it not be a blessing to have him with you forever? And that is what Sugriva says, ‘what is impossible for me when I have you with me?’ When you have a theory, how will you prove it? How will you convince your boss of your conviction? The only way is to put your theory to test. Hanuman does that too. He had to do it with the greatest of skills, for it was Sri Rama who was put to the acid test.

= Hanuman – The Trusted Deputy VI =

Place an idea in its proper sequence is the message that Maruti gives to anyone who has an eye for presentation skills… Sugriva meets Sri Rama and takes him to his place. A feast – of fruits and roots – is arranged. Sri Rama then notices that the feast is served by men alone. There was not a single she-monkey around. It strikes him and he puts this question to Sugriva. ‘Are you living alone? Is your wife not with you? (“porundhu nan manaikku uriya poovaiyai pirindhu ullai kolo neeyum”) The word neeyum (you too) implies ‘do you have a misery like mine? Has your wife been abducted too?’

Here lies the key to our inference (Hanuman the Trusted Deputy IV) that Hanuman did not give complete information on Sugriva to Rama in the first meeting, for the Lord would not have put forth such question, otherwise. Now that the Lord inferred it and raised the point, and now that Sugriva is present too, Hanuman narrates the events leading to their seeking refuge in Rishyamuka Parvadha.

The version of Kamban however differs from that of Valmiki. Kamban builds up the character of Hanuman – any other for that matter – in a unique way. Kamban makes his own modifications. He materially differs from Valmiki to a large extent in many places. He has valid and logical reasons for doing so. But let us not go into them. It is a separate literary polemic not immediately connected with our present discussion. The structure of Ramayana remains the same while the architectonics differ.

We spoke about the test that Anjaneya proposed for Sri Rama. Kamban differs from Valmiki here. In the original of Valmiki, we find Sugriva himself imploring Rama to prove his strength. He says:
<blockquote>“…. O delight of Raghu! It is not possible under the circumstances to ascertain whose strength is greater – yours or his; for whether a carcass is saturated with blood or dried up makes a very great difference O scion of Raghu! The same doubt (still) lingers (in my mind) about the strength which inheres in you as well as in Vali, O dear friend! Certainly in the matter of your (relative) strength or weakness will be arrived at by your thoroughly piercing a single sal tree (of the seven shown to you).” – Srimad Valmiki Ramayana (Kishkindha Kanda; Canto XI; Verses 88-90). </blockquote>
Kamban made a detour. When Anjaneya completes his narration of the events leading to their present difficulties, he remembers to add one last punch line. ‘Vali coveted Ruma, the wife of his younger brother, Sugriva. And this poor fellow is residing here in dire despair’.

Masterly craftsmanship. Rama was a person who happily undertook a fourteen-year exile, at the behest of his stepmother. (Kamban carefully repeats everywhere that it is by the design of the stepmother that Rama accepted his exile. It may be thought of as amounting to mathru vakkya paripalanam, as far as Kamban is concerned.) He gave the kingdom over which he had a right, wholeheartedly and without demur, to his younger brother. Here is an elder brother who is after the life of his younger brother. Not only that. This elder brother has arrogantly and by force taken the younger brother’s wife into his possession. How can Rama tolerate such a situation?

Not only that. It is the similarity of the situation. Rama is in a similar mental condition. His wife has recently been abducted. The emphasis of Maruti’s narration naturally falls on this point. His communication skills surface once again. If you read it in today’s context, it will be understood that in a presentation, the idea presented finds its mark, if the sequence of its presentation is kept in mind. His narration of events, ending with the abduction of Ruma struck the right chord. That drove Sri Rama to pronounce immediately ‘I will dispatch Vali, even if all the fourteen worlds stand by his side. I will kill him, get your wife back to you, and give you the kingdom of Vanaras. Take me to his place.’

Kamban shows Sugriva in doubt at this moment. Sugriva says, ‘I need to think’ (yaam ennuvadhu unndu), implying that he wished to take the counsel of his ministers. He moves aside with them.

= Hanuman – The Trusted Deputy VII =
<blockquote>Hanuman emerges as a wonderful support and guide to the leader in a dilemma… </blockquote>
A trusted deputy is one who can keep his calm when your mind is taken by storm. One who can be a mountain of support when it is badly needed. Who can guide the disturbed and doubtful mind in the right direction. Whose wise counsel can make you see things in perspective. Who aids decision-making. A leader can have turbulent times too. He can be dogged and haunted by the ghosts of the past, too. This was one such moment for Sugriva. He was not sure. It is not surprising if you keep the kind of contumely that he had gone through. The insolent might that hunted for him to whichever corner of the world he ran for shelter. It was against his wish that he became the ruler of Kishkindha. He was a devoted younger brother. He admired and indeed worshipped Vali, his elder brother. It all happened when Mayavi challenged Vali for a single combat. They were engaged in a duel deep within a cave for months together without a moment of respite or reprieve. Sugriva was standing guard at the mouth of the cave, as ordered by Vali. Their war cries shook the entire region. More than a year slipped away. Blood started flowing out of the cave. Sugriva was agitated and came to the conclusion that his brother must have been killed. Sugriva acts on impulse in many a place in the epic. He was overcome by grief at the thought of the death of his brother. He did not verify. In his own words: …concluding him to have been killed (by the demon), I for my part was overcome by a feeling of misgiving through affection. Then, on seeing after a long time blood mixed with foam emerged from the aforesaid hole, I felt extremely distressed because of that. The yell of thundering demons too reached my ears, while the noise of my elder brother, even though he was roaring while engaged in the encounter, did not fall on my ears. By recourse to reason on the strength of the aforesaid indications, I for my part concluded my (elder) brother to have been killed. -- Srimad Valmiki Ramayana (Kishkindha Kanda, Canto IX). He then rolled a boulder and sealed its entrance. On his return he was enthroned much against his will. When Vali returned after killing Mayavi, he was enraged. He mistook Sugriva and his intentions in sealing the mouth of the hole when he was fighting. The travails of Sugriva started then. The amount of suffering he had undergone and the knowledge of Vali’s strength made him think. Naturally. In case Rama did not succeed in his attempt, he would remain to face the wrath of Vali. He needed counselling. He needed the strength of his deputy. He needed to be guided. He wanted to have a trusted deputy to lean on. He looked for reason and supporting evidence to join hands with Sri Rama, to kill Vali, which alone can put an end to his troubles. 

= Hanuman – The Trusted Deputy VIII =
<blockquote>Convincing Sugriva on the supremacy of Sri Rama’s strength over that of Vali…  </blockquote>
 The ensuing scene in Kamba Ramayana shows Hanuman in perfect control of the situation. He talks to his leader. Soothes his ailing heart and affirms that Sri Rama was none but the Lord Supreme who has come to the earth to establish Dharma. He says, ‘His hands bear the marks of the conch and the divine disc. I haven’t seen a single human who can equal him. I have the assurance from my father, the Wind, that he would come to save us when we are in trouble. He had also told me that I would know him by the strange kind of feelings of love, when I meet him. Such feelings fill my heart now and I have no doubt that He is the Omniscient. He will kill Vali. You need not have a second thought on this.’ But the leader was still not convinced. Hanuman then suggested the test. If Rama can pierce a single Sal tree with his arrow, it would prove his strength to drive another through the valiant chest of Vali. Sugriva brightened. This was the right test that he was looking for. He returned to Rama and told him: I would beseech you to go with me thither. It would put my heart to peace if I see your arrow piercing one of the seven Sal trees over there. Just a two line request. The remarkable thing about Rama is he subjected himself to the test. He smiled. He understood the reason why Sugriva wanted him to prove his strength. The version of Valmiki, of course, is different. There we see Sugriva at pains to put his request across to Rama. Rama is subjected to two tests in Valmiki. To throw the bones of Dundubhi to a distance of two hundred bows or eight hundred arms length. When Rama did this – he hurled it over a distance of ten yojanas or eighty miles – Sugriva was still not convinced. That was a carcass after all. He wanted something more than that and requested Rama to undergo the second test! “The carcass was thrown in the past, O my friend, while it was saturated with blood, full of flesh and fresh (having been immediately killed), by my (elder) brother Vali, at a time when he was exhausted and drunk. Having been stripped of its flesh, it is now light and converted into (mere) straw, when compared to its former weight…. The same doubt (still) lingers (in my mind) about the strength which inheres in you as well as in Vali….” Sri Rama smilingly subjected himself to the second test by Sugriva – in Valmiki Ramayana and the only test in Kamban – and pierced all the seven Sal trees with a single arrow. The greatness of Rama lies in the fact that he accepted his strength to be tested. He was too willing to prove himself. But the point remains that Hanuman was instrumental in brining about a friendship between them, convinced his leader, blinded by fear and consequent mistrust and paved the way for a long lasting relationship between the two. His negotiating skills made both the parties involved that each stood to gain and that they had nothing to lose. It could not be anything else. For it was the Lord himself and Hanuman the trusted deputy who were the players in the game.

 With this, we move on to see Hanuman the Crisis Manager.

= The brewing of a crisis I =
<blockquote> A crisis is in the making. Who else can handle it so beautifully and diffuse it, except Hanuman… </blockquote>
 There are moments in life when one is put under tremendous pressure. Waves after waves of events would keep splashing up not allowing one to think. You concentrate on one event and try to apply your mind. The next seed of emergency sprouts the very same moment. This is a kind of plant that grows into a tree, within seconds. One event intensifies the other and the next event nurtures the previous while at the same time giving birth to an unending number of events, each moving in the same direction. We have all been through such a virtual whirlpool in a river of fire, when our senses refuse to work and mind goes blank, when it has to function at its highest speed.

 Let us see a couple of such moments in the Ramayana and how Hanuman handled them. 

'''The killing of Vali and after'''

 Vali was killed by Sri Rama. We know the story and how he was killed. The argument over the way adopted to kill Vali is as old as the Ramayana and it goes on and on. The volume of arguments and explanations has been so immense that these rival the Ramayana in size. There is only one difference. The Ramayana has an end. The rival edition of arguments over the Vali episode will never have an end! We will take this up for discussion one of these days and see what Valmiki and Kamban have to say as well as veterans like Sri VVS Aiyar and Rt. Hon’ble Srinivasa Sastriyar opine.

 Sugriva was installed as the King of Vanaras. There are other interesting points in the story, like the advice of Sri Rama to Sugriva, on administration, for instance. However, these will have to wait for sometime now.

 Rama had the assurance of Sugriva when they became friends that the latter would take immediate steps to organise the search for Sita, on becoming the Vanara king. However, when Sugriva became the king, the rainy season was nearing and as always happens with any project in our times too, rains necessitated the postponement of the efforts for four months, until autumn. A respite for four months

 More over, Rama reconciled to the fact that Sugriva had become the king after a long period of commotion, near-death situations and a series of turbulent times. He needed time to settle down as the new king, get the reins in his hand and take charge. On his personal side, he was reuniting with his wife after a very long time. Therefore it is only natural that he needed some time to cool off. He had to relax and rejuvenate too!

 Rama refused to enter Kishkindha saying that he was not supposed to enter any town or village during his period of vanavasa. The coronation of Sugriva was presided over by Lakshmana, instead. After the ceremony, Lakshmana returned to Sri Rama and they decided to take up their abode in a cave of Mount Prasravana till the rainy season was over. There, Sri Rama spent his time in anguish, caused by his separation from Sita. Lakshmana was his only source of comfort.

= The brewing of a crisis II =
<blockquote> The seed of the crisis… Sri Rama in a depressed mood during the rainy season </blockquote>
 Kaarkaalap Padalam (the Canto of the Rainy Season) in Kamba Ramayana portrays Rama in a depressed, anguished and distressed mood. The verbal painting is so vivid and detailed that you feel one with Rama. He is not able to bear the separation from Sita. Each and every little bird, animal, flower, creeper – in fact, almost all excepting the valiant Lakshmana standing by his side (!) – reminds him of his Sita. He speaks to the peacock burdened by its feathers; he addresses the creepers laden with flowers; he addresses the deer; he speaks to the clouds and the rains! The dark, rain-bearing clouds remind him for a moment of the demons and ogres whose king had taken his Mythili away. The next moment a lightning bursting forth from the cloud would remind him of his endeared. The poet weaves a magical web. He takes you to Rama and places you closest to his heart so that you hear him whine and pine for his beloved.

 A period of four months seems to be unending. He is not able to wait. Time, it appeared, suddenly changed its pace and moved at a snail’s pace. Lakshmana pacifies him and lends him the much-needed psychological support. I give below a slice from his words:

 “Cease giving way to agony, O heroic prince! You ought not to grieve. It is undoubtedly known to you how all the purposes of a grieving man get actually frustrated… Root you out grief once for all and make your determination firm… You are capable, O scion of Kakutstha, of turning upside down even the earth with its oceans, forests and mountains, much more surely you can overthrow the notorious Ravana” - Srimad Valmiki Ramayana (Kishkindha Kanda, Canto XXVII).

 '''The crisis is born'''

 The elaboration at this juncture has its own reason. We see Rama in such agony. He has always been such a controlled person. His face was like a lotus blossomed on the canvas; a painting of a lotus (chithirathu alarndha senthamarai), recollects Kamban’s Vaidehi, in the asoka vana. His face was the same smiling and fully bloomed lotus, when he was asked to assume kingdom and also when he was asked to leave for forest. So controlled a person was he. We see him in tears in Karkalap Padalam. He is so terribly upset after Sita was found missing in the hermitage. The sole reason for his not being able to control himself was his immense love for Sita. He should be seen in this background first. For how else are we to understand his anger at the end of the rainy season? He was so terribly upset with Sugriva, for not taking any action after the passage of the rainy season. In a fit of rage, uncontrollable anger, he told Lakshmana
<blockquote> ‘Tell him,’ said Rama, ‘that the bow which We Have bent to establish Righteousness and end All evil ones, unbroken yet doth rest In Our hands; and let him know that Yama has not Yet ceased to work, nor we to handle darts… (Kamba Ramayana; Kishkindhai Padalam) Translated by Sri VVS Aiyar. </blockquote>
 We should mention an aspect of Lakshmana’s quality, before proceeding any further.

= The Brewing of a Crisis III =

 The crisis takes shape and bursts forth in seething and uncontrollable rage…

 Rama always stays in control. Very rarely did he lose his temper. You can count such occasions with the fingers on one hand, or may be with one or two fingers more, from the other. Even when he was engaged in a fight with Ravana, he remains cool. When his hands string the bow and shower arrows, his face remains calm and he maintains a smiling countenance. This fact is acknowledged by the very Ravana that he fought against.

 Ravana tastes defeat for the first time and returns to his palace with disgrace written all over his ten faces, on the graceful words of Rama ‘retire for the day and return in the morrow for a war’ (indru poy porukku naalai vaa). Reclining in his bed, he recollects the happenings of the day. ‘He shoots his arrows in an unending shower that would seem not to stop even if aeons and aeons of time cease. His arrows singe even the primordial fire under the earth; they singe the air that they pass through; they would singe the tongue that utters the words ‘Rama’s darts’ and they would singe even the very mind that thinks of them……… But he remains calm. He aims his arrows at me as playfully as he did, when he shot clay-tipped darts on the hunched back of Mantara. I am unable to see even a trace of anger on his face. (sinam unnmai therindathu illai) – (Kamba Ramayanam, Kumbakarnan Vadhaip Padalam; Yudhdha Kandam)

 Therefore, one can understand the gravity of the situation when he shows out his anger and uses the choicest of harshest of words. ‘Tell him (Sugriva) that the arrows that rooted out numberless wrongdoers are still with me. My mighty bow is still with me and your arrow (the reference obviously is to the arrow that killed Vali) is still with me. Yama has not forgotten the art of killing nor have I forgotten archery. This is our order.’

 Our order. Notice him using the royal we to refer to himself. I have not come across a single other instance where he uses the words ‘our order’ in the entire Kamba Ramayana. Lakshmana is just the contrast of Rama as far as control over his anger is concerned. But he is angered only when he feels that the interests of Rama are threatened. He dedicates himself to the service of Rama. You cannot see a single instance where Lakshmana seethes with anger for any other cause. Right Honourable Srinivasa Sastriyar cites the scene when Rama was exiled and Lakshmana is reddened with rage. He beautifully captures his nature in the following words:

 “Then he appeals to his brother, “Tell me, tell me, I cannot keep myself under control. Tell me which the person is whom I am to attack and slay for your sake. Name him. Give me the order.” That is a point, which I wish to draw attention. In spite of his uncontrollable fury, the frenzy of anger, in spite of that Lakshmana is not willing to take the field and apply violence – he is so ready to apply violence – unless he, Rama, gives the order.”

 And that sparked the rocket, in its journey to the mars! ‘I will go and finish them off’ roars Lakshmana. Rama realised his mistake. Sastriyar says, “To have excited this excitable creature was very wrong. So he said to him, ‘Brother Lakshmana, don’t take things literally. I was in a temper. I spoke roughly. Don’t go and communicate these things to Sugriva. Speak gently, manage it all properly.” But Lakshmana was not in a mood to listen. His fury had already been ignited and it was too late to reverse it. He leaves to meet Sugriva. And what a chaos results by the acts of the nervous, frightened and foolish monkey-watchmen, complicating the job of our crisis manager!

= Crisis turning into calamity =
<blockquote> The immensity of the crisis. Hanuman takes charge of the situation… </blockquote>
 Lakshmana, the reincarnation of Sesh Naag, was really infuriated. In earlier occasions, it was Rama who used to pacify him. Now it is he who fuelled his anger and ignited it too! And with what kind of words! He is too ready to be convinced about the dangers that may befall his master. ‘He is a faithful dog. He barks at every little suspicion’ says Srinivasa Sastriyar. He also makes this observation. “He was one of those great natures which are highly susceptible, which could be excited to a pitch of excitement easily…made angry quickly, but at the same time liable to lose that anger quickly too and become generous and even magnanimous afterwards.”

 It is more appropriate to describe Lakshmana’s rage as uncontainable. There is a difference between uncontrollable and uncontainable. The wanton and vexatious anger of Duchchasana, younger brother of Dhuriyodhana, was uncontrollable. Lakshmana was uncontainable. But back to the job in hand.

 Lakshmana strode, taking long steps, walked to the fort of Kishkindha, his very style of walking betraying his impatience. ‘He went like the arrow of Rama that sundered past the seven Sal trees,’ says Kamban. So much of destructive energy disseminated from him. He pulled a branch here, a branch there, broke them into pieces and stamped his feet on rocks and pounded them to powder. The gauntlet is thrown down; but who is going to take it?

 From here Kamban varies the version of Valmiki and heightens the drama. The monkey watch-keepers saw his approach and were afraid. They did not know what to do. The poor, frightened, stupid and innocent creatures closed the massive doors of the fort, stopping him. They did not mean any insult. They did so because they did not know any other way to stop him. This increased the fury of Lakshmana. He was virtually a burning coal. He forced the door open with a powerful kick of his leg and just flowed in like the molten lava. He twanged his bow, striking terror everywhere. Angada saw the advance of Lakshmana and ran in to wake up his paternal uncle, Sugriva. Wake up? Yes. Sugriva was drunk. He was filled up to the brim, as tight as a liquor bottle. Poor Angada could not wake him up. A slip of a boy. What could he do? He then runs to Hanuman, to organise things. To face Lakshmana; to take his wrath; to pacify him; to explain things to him; to reassure him and to stop the impending destruction.

 Hanuman quickly assessed the situation. He knew what to do. His first task was to pacify Lakshmana. To cool him down. So that he is in the right frame of mind to listen to reason. Hanuman knew that when emotions run riot, especially when rage reigns supreme, nothing could crack the shell. The person would not listen. He would not be amenable to logic or reason, however good he may be otherwise. The first task is to dip this burning coal in cold water so that he listens. Let us see his skills surfacing once again.

 The Ramayana gives us one more important lesson. Sugriva had in fact ordered his troops from various regions to reach Kishkindha, the previous day. “Please take steps to see that my entire army as well as the troop-commanders muster without delay with its generalissimo… Capital punishment will be awarded to the monkey who arrives hereafter fifteen nights (from now); no reconsideration should be allowed on this point. Nay, accompanied by Angada, you should positively approach the elderly monkeys (personally) with reference to my command.” This responsibility was assigned to Hanuman, who had without brooking a moment’s delay, sent messengers all over to organise the troops. But one important thing was forgotten. Keeping Rama informed simultaneously!

= An emergency in the battlefield =
<blockquote>The story of Lakshmana’s predicament in the battlefield and how Hanuman managed the situation… </blockquote>
We have seen it already that Kamban varies his version of the story, adding a brick here and changing a structure there and intensifying the drama, sharpening the logic and honing the characters, while keeping the basic structure unchanged. Kavimani Desika Vinayakam Pillai sang of Kamban: ‘அயன் படைப்பைத் திருத்தி ஓர் அழகு செய்தான் ’ (He modified the creation of Brahma and added beauty to it.) Kamban’s task was like adding a little more colour and fragrance to a lotus of thousand petals. And he did it. As Sri V V S Aiyar puts it:

 “Now the plot in almost all its details is Valmiki’s. But if Kamban takes the situation from Valmiki, he has treated them absolutely in his own way. In the manner of developing the situations, in the gradation by which the climax of each situation is brought about, in the justesse, which knows how to bring out all its capabilities out of each situation, we feel the touch of the master artist. In the manner also in which the incidents have been joined together to form the whole, no ordinary skill has been displayed. Every limb of Kamban’s story is of course familiar to the student of Valmiki. But on going through the whole poem of Kamban, one is constrained to exclaim, ‘here is a building which is built on the same plan no doubt, and with the same materials, but which possesses a striking individuality of its own.” (Kamba Ramayanam A Study – The Architectonics)

 The crisis on the day one of the battle is one such event where Kamban shows the quick wit, judgement and valour of Hanuman coming into play. But before that we have to discuss the character of Ravana. Unless we do that, it will not be easy for anyone to understand the gravity of the situation, the kind of predicament Lakshmana was in and how Maruti diffused it. Therefore, we will see a few highlights in his character (if they may be called highlights) just enough for the point in discussion.

 Ravana, son of ViSravas, was the direct descendent of Brahma. Great grandson, so to say. He was the half-brother of Kubera, from whom he coveted the kingship of Lanka. The epic says the even the five elements changed their nature, on his order. For, such was his penance. Srinivasa Sastriyar remarks, “It (his penance) was out of the ordinary even for these mythical stories. He was born with ten heads, and it would appear that at end of every thousandth year of penance he sacrificed into the holy fire one of his heads. In this way he sacrificed nine, when nine thousand years were gone. When the ten thousandth year was gone, he was about to cut his tenth head and head and put it into the fire, when Brahma was gratified and asked what it was he wanted.”

 Ravana asked for immortality. As immortality was not possible, Brahma suggested that he could ask for invulnerability, instead. And then Ravana asked that he should not be killed by Devas, Asuras, Rakshasas, Yakshas, Kinnaras, etc. The list went on and on. Ravana did not include the puny creatures, men in the list. His contempt for men was so much that he considered it an insult to his person to include them in the list and ask for protection against them. Thus grew his might, his power and his kingdom.

 Ravana is an example of a person who attains great heights, still managing to retain his baser qualities. Greatness without goodness.

= Mind is the mightiest weapon =
<blockquote> Ravana broke Lakshmana’s arrow case and the latter needed some time to resume. Hanuman intervenes to manage the scene… </blockquote>
 Ravana was undoubtedly one of the mightiest warriors of his times. He is fond of repeating his prowess, shamelessly. Like a tiger that needs to roar before its leap, just to inflate its own ego, he keeps mentioning his past achievements, every now and then. He is particularly proud of his lifting the mount Kailash over his shoulders, with the Lord and his consort sitting on it. However, he would prefer to omit the sequel to it, the Lord pressing his toe slightly and his being entrenched under the massive weight of the mountain for years on end. He would love to flaunt his might, of fighting the ashta dhik gaja (guardian elephants of the eight directions) and winning them over, single-handed. All the rakshasas would invariably start their address to him with one or the other reference to his deeds, for that pleased his ego. He was virtually living in a house of mirrors, seeing and enjoying his own reflection everywhere and anywhere that he turned. Ravana moves in to fight

 He was apprised of the siege of Lanka by the vanara warriors. He has all along been telling that it would not befit his dignity to fight with those two puny, two-handed creatures, Rama and Lakshmana and the puniest of all, monkeys, that lived on fruits, flowers and vegetables. The mighty Ravana should have an opponent of equal strength. For him, it was like a man deciding to wrestle with ants and worms. However, he decides to go to the battlefield on the first day, to fight with (in his own words) ‘those creatures that were armed with stones, branches, nails and teeth.’ ‘When Ravana enters the field, will you go back with your lives intact?’

 '''The combat with Lakshmana'''

 He moves like tornado in the sea of vanara army, seventy vahinis of them. His mighty and tall figure crushing the monkeys to death, causing destruction everywhere. Lakshmana encounters him. On seeing Ravana, Lakshmana’s blood boils. ‘You can’t escape now O thief, who schemed and stole Sita from my protection’. So saying Lakshmana swiftly bent his bow and showered Ravana with the sharpest of arrows. Ravana stopped all of them, mid way in the air and destroyed them. A long battle ensued and Lakshmana was gaining an upper hand. At that time, Ravana aimed an arrow at Lakshmana’s quiver and broke it. Kamban says:

 Thoongum sara nedum puttilin sudar velavarkku ilayan Vaangum saram vangaa vagai aruththan aram maruththan

 ‘Ravana, the one who goes against Dharma, broke the quiver (arrow case) of Lakshmana that was hanging from his shoulder so that he could take no more of his arrows, immediately.’ That stopped Lakshmana’s action for a while. Ravana was gaining an upper hand.

 Hanuman saw this situation from a distance. Lakshmana should be enabled to move away from the field for a while. More important, he should move away in such a manner that it does not cause disgrace. The mighty Ravana must set his mind on something else at least for a time. His attention should be diverted. It should be done immediately, without wasting a second. Ravana could not be trusted to show that kind chivalry at this moment to allow time for Lakshmana to resume.

 He swung into action. It was a battle of wits in the first instance, rather than test of strength. Hanuman used the bloated ego of Ravana and played upon it, to divert his attention. We will see that in our next instalment.

= Mind is the mightiest weapon and the weakest betrayer =
<blockquote> Hanuman inflates Ravana’s ego to keep him out of focus. An example of how pride can be used against the proud… </blockquote>
 Anjaneya walked in front of Ravana’s chariot, blocking his view. He addressed Ravana, and I give the essence of Kamban’s poetry.

 ‘Don’t indulge in foul play. Stop this (fight with Lakshmana) now. There are many more encounters and many more combats to come. Let us see how valiant you are, then. Listen to me now.’ Observe his tact in the use of words. Stop this. He did not say stop what. He merely implied the fight with Lakshmana. The other sentence is aimed at pricking the ego of Ravana. Hanuman follows it up with a seeming praise, immediately.

 ‘Your strength and valour are known the world over. You won all the three worlds. You overpowered Indra, the lord of all Devas. You fought with the guardian elephants of the eight directions.’ Hanuman inflated the ego of his enemy, to begin with just adding a single line ‘but your death is certain this day’. Then he assumed his viswa roopa and stood before him like the very Trivikrama himself, with a raised right hand in preparation of an attack. ‘Look at me’ roared Hanuman.

 ‘You are a skilled archer, Ravana. Your proficiency in other weapons of death is well known. You have a row of twenty strong shoulders. You are an adept at the art of war and are sharp of intellect.’ After showering so many words of praise, Hanuman adds the line once again, ‘but are you strong enough to fight with me?’

 He then goes on to remind Ravana of his deed of which he is so proud and fond of. ‘Your might that established itself in your lifting of the Mount Kailash, your bravery of fighting the dhik gaja, the heaps and heaps of your strong shoulders… are they strong enough to withstand a blow of this monkey, with just one hand?’ (kurakkuth thanik karaththin pudaip porai aatruvai kollaam…) No doubt, Ravana, you have twenty shoulders. I have just two. You are the mightiest of the rakshasa race, that is the mightiest of all races in the world. I am after all a monkey. But can you withstand a single blow of mine, if I pound your chest? Are you strong enough to take my punch? Will you live after I pound your chest? In case you live, you can hit me back. Are you ready?

 Look at it. The address is so cleverly phrased. It praises Ravana for a moment and inflates his ego. It teases him the next moment and infuriates his pride. Ravana lost his senses. He said, ‘Ah monkey! Even the Yama, the god of death, is not brave enough to stand before me. You had the temerity to stand before me and challenge me to single combat! Let's see how strong you are. Here pound me… let me see how strong are your hands’ so saying he showed his chest to Hanuman. When Hanuman threw a punch on his chest, the tusk of the dhik gaja that was broken and remained embedded in Ravana’s body, came out through his back and fell on the ground. So powerful was the punch. Then the duel ensues and war takes a different shape and Ravana faces Rama, loses all his army and was sent back for the day by his chivalry.

 The point is, Hanuman was able to divert the attention of Ravana and made him to stop his fight with Lakshmana at a time when Lakshmana was in a difficult situation. Ravana’s ego was easily inflated and was used against him, to keep him defocused.

 There was another instance when Hanuman praised Indrajit. But that was not like what he did to the father, Ravana. It was almost a worshipful prayer. Hanuman shows us that even praise can be employed, as a weapon against the enemy, if need arises. Let us see how he did it and why he did not succeed in it, though the technique is commendable. When the very purpose of the war is nullified…

= Indrajit and his master plan to shock Rama into inactivity… =

 Indrajit is depicted as the most valiant, powerful and clever of all rakshasas. Even the killing of the mighty Kumbakarna does not go beyond one canto. Ravana is shown in the battlefield on two different occasions. But Indrajit was the only one who puts in a stiff fight against the host, running to several cantos. He could bind both Rama and Lakshmana as well as the entire Vanara army, with his nagasthra – the snake noose. They were lying motionless, till Garuda appeared in the scene and the snakes lost their power in the presence of their natural enemy. However, it has to be mentioned here that the Nagasthrap Padalam (Canto) was Kamban’s addition to the original of Valmiki. Valmiki does not mention this.

 Again, it was Indrajit who with the Brahmastra, pushed Lakshmana and the entire army, excepting Sri Rama – and Vibishna who was not in the field then – into a stupor, necessitating Hanuman to bring the hillock of herbs to rejuvenate them. It has to be accepted that this son of Ravana was quite extraordinary in his skill. Not only in his skill with the bow; but in employing maya (illusory techniques) in his warfare. To be more proper, one may like to call it war(un)fair!

 After the vanara host and Lakshmana were brought back to life from the stronghold of the unfailing Brahmastra, Ravana summons Indrajit once again and asks him to go to the battlefield. Indrajit was one among those who spoke against the wise counsel of Vibishana and chided him for advising Ravana, the all powerful, to return Sita, who was the wife of after all, a man. For, man is nothing but food for rakshasas. Why should someone be afraid of his food, Kamban makes a humorous remark, through a rakshasa.

 But the later happenings make Indrajit realise the truth. He is quick to realise that Rama and Lakshmana are none but the Supreme, in human form. He tells his father – ’மனிதன் அல்லன்’ He is not a man; ’தொல்லை வானவன் அல்லன்’ He is not one of the demi-gods. He is the Supreme one. Father, when I set the Brahmastra against them, I included Rama as its target. It is a wonder that it didn’t touch him. This is proof enough father, to show that Rama is none else but Narayana himself.

 But Ravana taunts him. He accuses Indrajit of being afraid of mere humans. This is the same tactics that Ravana adopts each time he is advised against the retention of Sita. He chided Vibishana and insulted him to such an extent that he left him. He reproached Kumbakarna with cowardice when he advised him to return Sita. Now, it is for Indrajit to take the blame. Ravana was headstrong. Not a strong-head.

 Indrajit was hard put. He realised that it was not within his power to turn his father to the right direction. Of course, he stood by the side of his father, aided and abetted him, until he came to know of the supreme might of the opponent. Therefore, what Indrajit was afraid of was not Dharma, but defeat.

 He then assured Ravana of his support. He designed a quick plan. He needed time to perform the Nikumbhila yaga. If he were able to complete it, it would make him invincible. But, these two humans and the vanara host should be silenced till then. They should be shocked out of their senses. They should be put in a state of indecision or they should decide to leave the island, of their own.

 Indrajit had a clear plan.

= When the very purpose of the war is nullified… =
<blockquote> The plan to frustrate Rama, Lakshmana and the entire Vanara host… </blockquote>
 The reason why Rama, Lakshmana and the vanara host were in war against Ravana was to liberate Sita. If Sita were killed, it would make the war purposeless. That would frustrate them and make them lose their heart, Indrajit thought. They may give up this war. That was one easy way of stopping the war. There was no point in continuing the war, since the chances of success seemed bleak and since these humans were no humans at all.

 But there was another dangerous possibility. If Sita was killed, they may rise up in anger – instead of getting frustrated – and redouble their efforts, fight to the last with even more vigour, at least for the sake of taking revenge. Therefore, it was also necessary to keep them inactive, or indecisive till such time that he could complete the yaga.

 However, there was no question of killing Sita. It would frustrate Ravana more! He would not allow it. Therefore, Indrajit created an illusory Sita in living form and decided to kill her instead, in the battlefield. There was one difficulty, though. The person who witnesses the gory deed, must have seen Sita. It was ideal to kill this maya Sita, in the presence of Rama. But he would easily find out the difference. He has, after all, lived with her for so many years. He therefore chose to kill maya Sita, in the presence of Hanuman. Now, Hanuman has seen her twice in the asoka vana, when he came in search of her a couple of months ago. He would not be able to see the intricate details, if he sees her from a distance. More over, if you manage to whip up emotions, not even the most intelligent would be able to see the truth. Therefore, Hanuman seemed to be the ideal witness.

 That was not enough. Indrajit proposed to make an announcement in the field, within the earshot of Hanuman, that he was on his way to Ayodhya to kill Bharata, Satrughna, and their mothers and to destroy the entire city.

 Kamban says: pogalar endra pOdhum – Even if they don’t go anumanai aandup pOkki – by sending Hanuman there (to Ayodhya) aagiyadhu arindhaal andri – (they would try to know) what has really happened; until then arunthuyar aatral aatrar – they would not be able to bear the immensity of this grief.

 The news that Sita was killed would stop them from further action. The thought that I was on my way to Ayodhya would frustrate them and make them inactive. Since Sita is already lost, they may decide to go to Ayodhya to protect them from destruction. Even if they do not go, they would at least send Hanuman to Ayodhya to find out the truth. If Hanuman moves out of here, that itself would give us sufficient respite and I would have time to complete my yaga.

 It has to be observed here that even Indrajit considers Hanuman as a very valuable warrior, whose absence would help him in his efforts. The Nikumbhila yaga was so important, for it would give Indrajit invincibility and invulnerability against anyone.

= When the very purpose of the war is nullified… =
<blockquote> Stooping down before an enemy in a difficult situation demands a different kind of chivalry. Hanuman did that too… </blockquote>
 The vanara army that came back to life with the divine herbs that Hanuman brought revived their efforts without wasting a moment and set Lanka on fire. Hanuman was moving in from the Western gate and Indrajit appeared before him with the maya Sita held firmly in his hand. ‘Look here!’ he thundered. ‘You came here in war against us, for the sake of this woman. My father was indifferent. I will not be so. I am going to kill her now’. Thus speaking, he unsheathed his sword. That rendered Maruti, the great communicator, speechless.

 This is the only place in the entire epic that we see Hanuman in a bewildered, perplexed and blank state of mind. He looked at the woman once again. ‘kaNdavale ivaL enbadhu kaNdaan.’ He realised that this was the same woman whom he saw earlier. The verse continues. ‘koNdu idai theervadhu Or koL arigillaan.’ He was unable to find a solution. ‘Undu uyirO ena vayum ularndhan.’ He remained as though he was lifeless, with a parched mouth. ‘I don’t have an option,’ thought Hanuman, ‘but to appeal to his moral sense.’

 It was one of those moments when you don’t afford to take any risk however least it would appear. There was no time to think or act. Even if he chose to pounce on Indrajit, he may let his sword slice Sita. Though it was an illusory Sita, it has to be remembered that there was no time for Hanuman to go into that question at all. Immediately he started saying:

 ‘Naanmuganukku oru naalvarin vandhai.’ ‘You belong to the fourth generation of Brahma’s lineage. You have studied and understood the finer points of Vedas. Do not kill a woman. Killing a doe-eyed and innocent woman would attract censure and lead you to infamy. Hanuman goes to the extent of saying ‘kodhu ill kulathu oru nee gunam mikkai’. You come from a family that is blemishless and you possess very high qualities.

 ‘envayin nalginai Egudhi endral’ If you grant me (what I beg of you) ‘nin vayam aam ulagu’ the entire world would come under your fold. Observe the use of the word ‘nalginai.’ It means anything given with mercy. The mighty Hanuman pleading for mercy? Yes. He decided that this was no moment for valour. He could not take chances. Had anyone who knew Sita happened to be there, it would have been a different story altogether.

 However, Indrajit had the luxury. He could kill Sita, for it was only an illusory form. He would not have been able to do this but for this fact. In fact, the very Ravana attempted to kill the real Sita when Indrajit was killed. He did not do so for wise counsel prevailed on him. Slaying of a woman was despised to such an extent that even Ravana was afraid of doing so. The message from Hanuman is crystal clear. ‘Do not hesitate to stoop. If the situation demands, do so with all your heart, despite the fact that you may be more powerful, more wise and more just.’ Stooping down before an enemy in a difficult situation demands a different kind of chivalry. Hanuman did that too.

 To recall the words of Rt. Hon’ble Srinivasa Sastriyar, “We want a man who is not a superhuman; that has no value to us. We want a man essentially human in his feelings, in his outlook on life, in his struggles and triumphs. We want him to be human, and being human, to triumph over his human limitations, develop his divinity and in the end establish himself in the throne of human hearts as King, unsurpassed…You must read the story as a human story, lived among human beings, by a human being…”

 The news of slaying of (maya) Sita reached Rama. We see Rama in a melancholic, depressed, perplexed and dazed condition. We see Lakshmana questioning the need to follow Dharma. We have been through similar situations. This question has always haunted our minds. ‘What do I gain in following this path of righteousness? It has not taken me anywhere. What have I gained except suffering, in my pursuit of Dharma?’ Such questions haunted Lakshmana too. Rama had no answer, too.

 He lived like us. He rejoiced; enjoyed and was mirthful and witty like us. He encountered problems like us. He went through depressive moods like us. But he came through them, remaining steadfast and always unswerving from the path of righteousness. We will see Rama and his decision making skills and will return to Hanuman, soon.

= Sri Rama, the embodiment of perfection =
<blockquote> Rama has the dignity of Nestor and the cleverness and skill of Ulysses, but Nestor lacks the fire and delicate moral sensibility and Ulysses the straightness… </blockquote>
 Scholars have been repeatedly emphasising that the story of Rama was not created by Valmiki. It was found by him. Rt. Hon’ble Srinivasa Sastriyar says: Valmiki was not perhaps the creator of either Sri Rama or his story. He only presents him to us as he had him presented to himself. Nor is it possible to maintain that he invented or devised many of the incidents and episodes, which illustrate the character of his hero and his heroine. They too must have come to him from ages before. I am considering Valmiki and his story in the ordinary human light. Of course, tradition has it that he was Sri Rama’s contemporary and composed the poem in Rama’s own day. Whether that be exactly true or not, it is certain that Valmiki’s imagination was not brought into play in portraying Sri Rama or in detailing the narrative.

 Rajaji remarks in his Mahabaratha ‘though the word story is associated with Mahabaratha, it is not a story in the usual sense of the word. It is unlike a novel that is usually written for the enjoyment and pastimes of its readers. It existed even before Vyasa wrote it…Grass germinates only from grass and it is not within the power of humans to create it. The Ithihasas were in existence even before they were written.

 What he says about Mahabaratha is true of Ramayana also. The characterisation of Rama is unparalleled in human history. Sri VVS Aiyar, the great freedom fighter and scholar, who carefully carried volumes of Kamba Ramayana in his hand baggage, even when he was hounded by the British Police on charges of sedition, wherever he went from England to France, Germany and other countries, compares Sri Rama with all the other heroes of various epics.

 And where is Rama’s like or superior in epic story? Can we name Nestor along with him? Can we name Ulysses? Can we name the pious Æneas? … … … We think every one of these falls short by many an inch of the stature of our Rama. Rama has the valour of Achilles, but is free from the littleness that would, for instance, conjure Jove to hurl the Greeks, his own countrymen. Rama has the dignity of Nestor and the cleverness and skill of Ulysses, but Nestor lack the fire and delicate moral sensibility and Ulysses the straightness, of the Prachanda Kodanda Rama, who will go through fire rather than go back upon his pledged word. The Messiah is not worked up by Milton with the same power with which he has worked up his Satan and Beelzebub or Adam and Eve, and his figure does not leave a lasting impression upon the readers’ imagination as does the figure of Satan; and there is a shadowiness about him which takes away a great deal from him, though as literary creations they impress the reader with no less force than the character of our hero.

 Rama was an embodiment of perfection. In fact, the Valmiki Ramayana begins with the search of Valmiki for the ideal hero whose achievements he could work out into a Mahakavya. Narada suggests him the name of Sri Rama. Of course, every character has its imperfection and a certain amount of imperfection is woven deliberately round his story, at least for us – ordinary mortals – to feel comfortable with Him. And, the intention was to make us feel one with Him, to see Him in our everyday garb and to feel that such perfection is possible of attainment, if we had the desire and the will.

 We will take a quick look at his character and return to Hanuman. We will however come back to our hero, Sri Rama once again, to study him in detail, for the very purpose of the study of the epic will not otherwise get fulfilled.

= Sri Rama and his distress =
<blockquote> When distress strikes repeatedly like the unending waves of the ocean striking on a rock… </blockquote>
 Let us go back to Sri Rama, where we left him, in the battlefield. Hanuman is at first unable to break the news of the slaying of Sita. ‘am solaaL iruththal kanden endra yaan,’ ‘Me who told him that I saw her, the sweet of words,’ ‘arakkan kollath thunjinaaL endrum sollath thOndrinEn,’ ‘have to convey (the news that) she was slain by the ogre.’ ‘It was I who saw her; I who carried the happy news to my Lord; and how am I going to break this news to him – a news that would put my Lord to untold misery once again. But what had to be conveyed had to be conveyed.

 It was a double attack on Rama. The pathos built by the poet is something that has to be read, to be enjoyed. By enjoyment, I mean enjoyment of his poetry and his ability to be highly descriptive with the minimum number of words. For how else one is expected to enjoy pathos! I give the transliteration of just one verse followed by its meaning. Just look at the number of physical-states that he is able to pack into a four-line verse and paint a vivid picture within a small canvas.
<blockquote> thudithilan; uyirppum illan; imaikkilan; thullik kaNNEr podithilan; yaadhum ondrum pugandrilan; porumi uLLam vedithilan; vimmip paarin veezhndhilan; viyarththaan allan; aduththu uLa thunbam yaavum arindhilar amararEyum. </blockquote>
 thudithilan – he did not tremble (was shocked beyond that); uyirppum illan – his breathing stopped (slowed down); imaikkilan – did not bat an eyelid; thullik kaNNEr podithilan – did not shed a tear; yaadhum ondrum pugandrilan – he did not utter a word; porumi uLLam vedithilan – did not weep with a broken heart; vimmip paaril veezhndhilan – nor did he fall on the ground with a cry. viyarththaan allan – even sweat did not appear (it is a natural physical function to sweat under stress. But he was beyond that too.) aduththu uLa thunbam yaavum arindhilar amararEyum – even the Devas did not know the extent of his distress.

 Rama was shocked beyond words; beyond emotions; beyond movement; beyond everything. Then Hanuman broke the second news of the expedition of Indrajit to Ayodhya. It was not the loss of his Sita alone. It was the news that Indrajit has moved towards Ayodhya in his pushpaka vimana. He might kill everyone. He may cause untold misery to the people of Ayodhya. He might kill his mothers three. He considered Kaikeyi, who sent to him on exile as his own mother still. The thought froze him into inaction for a moment. The immensity of emotions then makes him fall down, unconscious. He fell down like lifeless, says Kamban.

 This is the height of loss that a person can ever think of. God forbid. Loss of wife and the news of her being slain, when the protector is so close with drawn sword, with a mighty bow and a quiver that remains ever filled up – the arrows returning by themselves. What more! He might lose his kith and kin in a distant hometown. Should I remain here or should I go there? Should I follow that wretch, find him out, kill him, avenge my loss, and protect my people or should I remain here?

 Lakshmana was his usual self again! He could not bear this any more. His brother was in distress. With an uncontrollable rage, he boils up. He wants Rama to throw his Dharma to dogs. Enough of it. Let us swing into action. For otherwise, it would be a shame on us that we could not protect anyone that we were supposed to protect.
<blockquote> angum iv aramE nOkki arasu izandhu adavi eydhi mangaiyai vanjan patra varambu aziyaadhu vaazhndhom </blockquote>
 ‘You spoke of Dharma. Your path of righteousness led us to the forest. And it drove us till we lost Sita. Your Dharma is of no use now. If we remain inactive with distress, we will be laughed at as weaklings and who would not shackle us and enslave us?

= Sri Rama and his distress =
<blockquote> The validity of following righteousness often arises in our minds. Turpitude seems to be a better and wiser option for rectitude at such times… </blockquote>
 Such conflicts do occur in life, for good persons. We are often witnesses to the sufferings of the good and we also see the not so good, prosper in life. The validity of following righteousness often arises in our minds. Turpitude seems to be a better and wiser option for rectitude at such times. It is natural says Valluvar. The worthless do not have any standards to live up to!

 நன்றறி வாரிற் கயவர் திருவுடையர் நெஞ்சத்து அவலம் இலர் (குறள், 1072)

 Happier than men of conscience are these despicable ones! For they never have any pangs of the heart to feel. (Tr. by Sri VVS Aiyar)

 You have a conflict only when you know the difference between the right and the wrong. When one does not know the difference and is happily oblivious of what he is doing, where is the question of conflict and where are the resultant pangs of heart? Womanising and having a desire for another man’s wife, for instance, did not involve any moral issue for Ravana, though Vibishana and even Kumbakarna spoke against it. They were as regular and habitual for him, as are morning ablutions for any of us. He naturally did not and could not see what was wrong in him. There was no conflict for him. On the other hand, the extremely good also do not have any conflict for they do not swerve. ‘Devar anayar kayavar’ – ‘Like unto very Gods are the base on earth’ – said Valluvar, ‘For they too are a law unto themselves!’ Conflicts occur only when our convictions are not strong enough.

 But in the case of Lakshmana he was not speaking out of frustration. It was an outpouring of boundless love for Sri Rama. He could not tolerate the agony of Rama. His burden is greater than that of Rama. Because he is burdened at Rama’s burden! You could not see a single instance in the entire epic where Lakshmana is angered or frustrated for a personal reason. All his joys and sorrows were intertwined with Rama. For him, there was no Dharma that is greater than Rama. It is apt to recall his words, when Rama pacified him when he was exiled and when Lakshmana rose against Dasaratha, here. When Rama said that he should not speak ill of his father, Lakshmana retorted ‘That doesn’t matter to me. You are my father (nal thadhyum nee). You are my master (thani naayagan nee). You are the mother that bore me(vayitril petraayum neeyE). His love for Rama was so well known that Sumitra, Lakshmana’s mother, told him ‘Accompany Rama to the forest as a servant. Come back when he comes back. If anything happens to him, give up your life in his service.’

 When on a later occasion, after Sita was taken away by Ravana, Rama laments saying, ‘It is only appropriate that I die now. You go back to Ayodhya,’ Lakshmana recollects these words. ‘If you are bound by the words of your father, I am bound by the words of my mother. I can’t leave you.’

 For Lakshmana therefore, it was a choice between Dharma and greater Dharma. It was not unnatural for him to speak in that manner.

= Seeking help in times of distress =

 The greatest of anyone who trod this earth, did not hesitate to seek the advice of Vibishana, his follower, who took refuge in Him.

 There is something very interesting that ’22 Biggest Mistakes that Managers make and how to correct them” lists as the fifteenth mistake. Failure to seek advice. Managers shy away from their subordinates and do not ask for their advice. After all, a boss is a boss and he cannot be advised by someone from below. Listen to a manager who adopts the following techniques to get advice from his subordinates. He says:
<blockquote> • The first thing I do is to get my employees in the proper frame of mind to be able to ask their advice. • I need to be open to their suggestions and not allow my management position get in the way. • When I ask my subordinates for their ideas, I am sincere. • I realise that all of us are more interested in our own problems than someone else’s. I therefore make my employees understand that my problem is their problem too. • I do this by asking for their help and advice and admitting my ignorance. • Once I do it, my subordinates automatically see it is their problem as well as mine. Once again, apply all the rules to Sri Rama. Were the rules written for him or from him? </blockquote>
 Rama, the model administrator, would not hesitate to seek help and advice from others in such circumstances. He knew whom to seek advice from. Vibishana Saranagathi was one such instance when he asked for the opinion of each and every one of his allies and listened to Hanuman, the only one apart from Rama himself, who spoke in favour of Vibishana. Now Hanuman himself was crestfallen. He was not in a fit state of mind. Lakshmana could not be consulted. His mind was consumed by rage. Rama never considered Sugriva could play the part of a wise counsellor. He had never sought his opinion, excepting in one instance – Vibishana Saranagathi – and that was an occasion when everyone was asked to speak. He looked at Vibishana. ‘Tell me O Vibishana, is there any way of reaching Ayodhya quickly? Let me call this war off. Let everything else take a back seat. I have to reach Ayodhya now and kill that Indrajit. I will come back here after seeing crows pecking at the eyeballs of Indrajit (after his death).‘ He asked the right person. The right answer was in the making. However, Lakshmana intervened before he could speak.

 Lakshmana was now reminded of the valour of Bharata. He tells Rama that there was no need to go there because Indrajit was no match to Bharata and he could dispatch Indrajit, without much effort. Hanuman, volatile in uncontrolled emotions now, intervenes to say, ‘Climb on to my shoulders my Lords! Let me take you to Ayodhya this moment. Or permit me to go there, alone. Let me go there and finish of the scoundrel.’

 The brothers prepared to climb on to the shoulders of Hanuman. Vibishana stopped them. ‘I was grieved at your grief. I could not think for a while. I am now clear. I do not think that there is any need to go to Ayodhya now. If the slaying of Sita was a fact, the world would not be able survive after that. That we exist now is proof enough that some illusion has been employed. More over, Ravana would not permit such a thing to happen. Therefore, the incursion into Ayodhya must also be a bluff. I prithee to wait for a while. Let me verify the facts of the matter and we will decide the necessary course of further action after my verification.’ Only a rakshasa knows the heart of another! Seek for help, wise counsel from the right source. Rama, the greatest of anyone who trod this earth, did not hesitate to seek the advice of Vibishana, his follower, who took refuge in Him.

 And, finally the manager in the book adds something more interesting. I don’t ask for advice. All I want is reassurance that my idea is right. Vibishana Charanagathi was one such instance that needs our attention now.

= Of councils and counsels I =
<blockquote> What is the purpose of summoning a meeting? The difference between the approaches of Dasaratha and Ravana… </blockquote>
 Seeking the opinion of others on important issues has been an established practice in this country. Some did it with genuine intentions of getting to know the opinion of others; they accepted the wise counsels of others. If an idea was not acceptable or difficult of implementation, they explained the reason why it could not be taken. There were yet others who called for councils and meetings, just to make the so-called advisors to accede to their views, however wild and crooked these may be. It was no different in those days, either!

 Dasaratha summoned all his ministers just before the proposed coronation of Sri Rama, told them of his decision to bring Rama to the throne, and sought their opinion. He gave them his reasons for doing so, elaborately. After due deliberations the council accepted his views and expressed its joy on the coronation of Rama. At that point, Dasaratha put them a question. The poet says, “ooriya uvagayai oLikkum sindhayan”. He decided to hide his feelings of joy. He wanted to gauge their feelings. He asked them:

 ………ip pommal vasagam ugavayin mozindhadho ullam nOkkiyo thagavu ena ninaindhO thanmai yaadhu…”

 Are you acceding to the coronation of Rama because you are all pleased with the decision? (ugavayin mozindhadho) Or is it because I say something and you all want to echo the emperor’s views? (ullam nOkkiyo) Or do you think that this is proper and acceptable? (thagavu ena ninaindhO) Why do you accept?

 The ministers and chieftains gave him their justification. The point is, Dasaratha need not have done this. He was the Emperor and Rama was his heir. It was an indisputable fact that Rama was the eldest and he should assume office after Dasaratha. There was no need for any opinion from anyone. But even so, Dasaratha sought the opinion of those who would be ruled over. It is the sign of a good leader. He was not satisfied with their acceptance, did not show his joy out and demanded an explanation from them.

 On the other side, we see Ravana calling his war council, after Maruti set Lanka afire. He presents a case before the council. What had happened was due to his infatuation for a woman, who was already married to another man and his ego that does not permit him to see that he had committed an unpardonable offence, accept his false move and return Sita to her husband. What he presented to the council was a different story. He focussed on what had happened to Lanka, due to the misdeeds of a monkey. He told them that it was an insult to the entire Rakshasa race and posed a threat to their power over the three worlds. But did the council accept what he said? Who cares? It is Ravana rajya. You are supposed to reflect what His Majesty says; visualise things as he shows and always stand by his side. After all, is he not magnanimous enough to permit you to say ‘yes’ to whatever he says?

 Was there any protest? Who put forth the first protest, if at all it could be considered protest? How did he face criticism? Was Vibishana the only one to advise him against his immoral passion? Let us see him in council.

= Of councils and counsels II =
<blockquote> A good politician even in those days, Ravana makes a personal misconduct of his an issue facing the country, involving the dignity of the entire race </blockquote>
 Ravana whipped up passions in his opening address. ‘Suttadhu kurangu’ A monkey set fire to Lanka; ‘Kettadhu kodi nagar’ the entire island was destroyed; ‘kilayum nanbarum pattanar’ (hundreds of) our relatives and friends died; ‘paripavam engaNum parandhadhu’ indignity spread everywhere; ‘ittadhiv ariyaNai irundadhu en udal’ just my body ways lying on this throne.’ His speech very cleverly avoids any reference to his misdeed. He harps on just one incident – a mere monkey setting fire to the country protected by the mighty rakshasas. A good politician even in those days, this Ravana, he makes a personal misconduct of his an issue facing the country, involving the dignity of the entire race.

 Though protest starts in the first response by an unnamed army-chief, it died its natural death. Ravana is showered with praise of his might, valour, power and what not. The first strong voice of protest starts with Kumbakarna. ‘You are speaking about spoiling of the reputation of the race. The canker started the day you imprisoned the wife of another man. It is worsening with the passage of every day, as you keep going to her, fall at her feet and beg her for her love. You should have sought our counsel before venturing into such an expedition. Anyway, it is now too late to think of a remedy. We may not be in a position to return Sita, as it may mean that we are afraid of those weaklings. We will go to the mainland before they move in here and fight with them there.’ Ravana did not react. He did not like this speech but could not say anything. Kumbakarna was his forte. He was in fact superior to Ravana, in physical might. As for physical stature, Ravana would measure up to the height of Kumbakarna, when the latter squatted on the floor. Ravana therefore did not want to pick up a quarrel with his brother.

 Indrajit then jumped up in haste. His speech was full of passions and was another attempt in drawing the attention of everyone to the disgrace caused by a monkey. At this point Vibishana intervened. He said:

 “Thou art still too young, my boy, to join in this debate. Thy mind sees not whole; thou dost not realise the critical nature of the times we now live in, nor the consequences of the advice that thou givest. Thou art like a blind man who would foolishly attempt to touch up a picture that is being painted by artists.

 Even those who had in former times conquered the gods in their might and ruled them in their pride with an iron rod have only fallen ignominiously in the end. For who are the evil ones that ever permanently ruled the Devas? A truce, therefore, to thy childish, foolish talk!” (Translation by Sri VVS Aiyar) He then turned to Ravana. In a long peroration, with a respectful opening, he points out that it was not possible for a monkey to set fire to their land. ‘ulagin tham manai aanaval karpin vendhadhu alladhu Or vaanaram suttadhu endru unardhal maatchiyO?’ The fire that burnt the island was the fire of chastity of Sita, who was the mother of the entire world. Don’t think it is just a monkey that set fire to this island.’

 He does not stop with that. He goes on to narrate the story of Iraniyan that we saw in an earlier topic (Narasimavatara and the Art of Problem Solving). He emphasised the point that Iraniyan was much more proud, pompous, valiant and valorous than Ravana. Even such a powerful demon, despite being protected by a complicated boon, had to breathe his last. Therefore, it was wise to accept the mistake of Ravana, to return Sita and to seek the pardon of Rama.

 Ravana knew only one way in which to react to wise counsels that do not please him.

= Of councils and counsels III =
<blockquote> It is our deeds that shape our destiny. What is our future, after all? It is our past, modified by the present… </blockquote>
 ‘Nothing can happen to me,’ screamed Ravana. ‘You say the boons that were granted to me don’t protect me against humans. So what? It is not necessary to look for the grant of a boon for everything. Who gave me the boon that invested me with the power to lift the Mount Kailash? Who granted me power to fight the dhik gajas? I therefore need no express blessings of anyone to fight these frail weaklings. You said Rama is in incarnation of Vishnu. What can he do against Ravana’s might? What was he doing when I overpowered Indra and broke the mighty tusks of the divine elephant, Iravada? Oh, probably he was a little boy then, not grown up enough to fight me!’ So typical of Ravana. He would not listen to an advice that disapproves of his thought, word or deed. He did not stop with that. He accused Vibishana of owing allegiance to his foes. ‘I know your mind. You have developed a secret desire for my throne. You conspire against my fall. Your heart is on the Rakshsas’ crown. It was you who recommended the release of that monkey under the pretext that it is not proper to kill an emissary. That led to the destruction of Lanka by fire. You conspirator! Do not stand before me. If you ever again show your face in my realm, you will die at once!’ Does it not sound familiar? Accusations are the rewards of good advice. Ill-treatment is the reward of intentions that are good. It has been so, right from the beginning! Was it destiny that made Ravana go blind to the danger that was facing him? May be. But the undeniable truth is that it is our deeds that shape our destiny. What is our future, after all? It is our past, modified by the present. A bad deed modified by a good deed or vice versa makes the future. ‘Forgive me, my mighty master. I tried to show you the path of righteousness. I tried to open your eyes to the bottomless pit into which you are about to fall. I could not. I leave this place now’. He left Lanka with four of his followers, Analan, Anilan, Aran and Sampathi. Was it proper for Vibishana to leave the side of his brother? This is a question that has been discussed for long. Vibishana is portrayed as a traitor. He left his brother at a critical moment, seeking his personal protection. However, this is one of those moments that are known as ‘Dharma sankatam’. You may call it a dilemma to an extent. When you are riven by opposing choices and compelled to opt for one or the other. You take one path and you will be going against the other, which though conflicting, would have a compelling reason to pursue it. And vice versa. The stand taken by Vibishana to surrender unto Rama was in pursuit of Dharma. And the stand taken by Kumbakarna, to stand by the side of his brother was also part of Dharma. Though Kumbakarna was opposed to Ravana ideologically, he fought for him and gave up his life for him, as his Dharma was that of a soldier. Implicit obedience was his Dharma. Kumbakarna acknowledges this in a later canto. We will see that when we deal with Kumbakarna. Now for the council of Rama to ascertain the opinion of his followers, whether or not to accept Vibishana. He was clear about what he had to do. He was however not prepared to take an arbitrary decision. He wanted all his followers to put forth their opinion, for it would at least give him an opportunity to tell them why he wants to do such-and-such a thing.

= Of councils and counsels IV =
<blockquote> Make your team feel comfortable with what you do, for it is the team that is going to execute your decision. Sri Rama shows how… </blockquote>
Vibishana decided that surrender unto Sri Rama was the only proper thing for him to do. He mentions to one of his ministers: ‘I have not seen Rama as yet. My heart melts with love for him when I think of him. I do not know why. May be He is the one who ends the cycle of births and deaths.’ He reached the other side of the ocean where Rama had camped. The vanara guards mistook him and his companions and were all set to fight with him. Hanuman sensed the pandemonium and sent two of his deputies to find out the reason. The messengers of Hanuman collected information on the Rakshasa and reported to Rama. From a later verse, it is apparent that Rama decided what should be done even at this juncture. However, like his father when he ascertained the opinion of his counsellors on the proposed coronation of Rama, he remained calm and did not give room for others to read his thoughts from his countenance.

 ‘Listen my friends!’ He addressed the chiefs of the vast army Sugriva, Nala, Nila, Jambavan and Hanuman. ‘You have heard the report on the rakshasas.’ By this single sentence he implied, ‘You have heard that he advised Ravana to adhere to the path of Dharma and return Sita. You have also heard that Ravana was angered by his words and that he has thrown him out.’ ‘Now tell me. ‘Ivan kaip pugar paalanO kaziyar paalanO.’ Is he worthy of joining us (shall we grant him the surrender that he seeks) or should we decline?’ He spoke just two sentences. This is the most important point to note. The person who seeks advice, especially from his followers, should in the first instance be calm and should limit his question to a dispassionate short sentence. He should not give out any clue to his followers about his own views in the matter. Expressing any view at this stage would only colour the views of others. That would not enable them to speak their heart out. Only the most carefully phrased query can elicit the real opinion in such circumstances. This clue is observable in the councils of Dasaratha and Sri Rama. Ravana’s war council is in sharp contrast to the assemblies called for by Dasaratha or Rama. He opened his council with an emotional and strongly prejudiced peroration. He expressed his views at the very beginning and that discouraged his followers from speaking what they really thought. The opening speech sets the tone of the council. It took the most courageous and steadfast of them to speak out the truth – but alas, Ravana was not in a mood to listen to it.

 It is important for a leader to first listen to the opinion of his followers, whether or not he agrees with them. He may accept with a viewpoint or he may not. That is a different issue altogether. Getting the view of all, and convincing them of a particular idea, get their acceptance and support is the first task of any leader, on all matters of importance. Know your team. Make them feel comfortable with what you do. Your team has to be convinced first, for it is the team that is going to execute your decision. Nobody can expect a ready and willing co-operation from a team, unless it is properly convinced and imbued with conviction. We have examples of how to do it and how not to do it!

 Let us come back to our council. Sugriva, the chief of Vanaras, rose up to speak first. Now, Sugriva is an interesting character. He is strong; valiant; but highly emotional. He is brave; bold; but too impulsive. He had many traits that did not befit a leader at all. Who could not do wonders, if he had a deputy like Hanuman!

= Of councils and counsels V =
<blockquote> Rama summed up ‘When a person comes to me seeking refuge in me, I cannot but grant it. May this end in victory or may this lead to defeat...’ </blockquote>
 ‘You are asking us!’ Exclaimed Sugriva. ‘You are a learned person and are the very embodiment of wisdom. I submit to you what I sincerely think of, my Lord. Please consider why this Rakshasa came to us in the first instance. There had been no clash between Ravana and Vibishana. Nor did Ravana attempt to kill him. Is it not laughable that a person moves away from the side of his brother, mother, father, teacher or the king in the face of a war? Is it fair?’

 Innocence is the other name for Sugriva. He was talking against Vibishana. He was chiding him for leaving his brother and trying to join with his brother’s foe. He did not realise the faux pas that he was committing. Was it not true that Sugriva was guilty of a similar sin – if it were a sin – which he was attributing to Vibishana? Did he not seek the help of Rama to dispatch his elder brother? Little did he realise that his a speech would put him in a delicate situation. If the questions that he was raising were turned against him, how would he face them? But Rama remained silent. There are several other instances where Sugriva shows out his impulsive nature. We will see them later.

Other chiefs rose one after the other. Not a single one of them was in favour of accepting Vibishana. Hanuman remained silent in a corner of the gathering. Rama turned towards him. ‘Maruti ennum nEr ilA arivanai nOkkinaan arivin mEl uLLAn.’ He asked for his opinion just by glancing at him, with a raised eyebrow and by an inviting nod.

Hanuman did observe the vulnerability of Sugriva’s situation, though none made a mention of it. After the formal initial observations he started with a softening remark. ‘Vibishana must have heard of the fact that Vali was killed and Sugriva gained his kingdom. (Vali viN pera arasu iLayavan pera…) It is therefore natural that he came to Rama in search of his welfare. More over, this rakshasa is very virtuous. Look at his face. His very face reveals his intentions. In my search for Sita in Lanka, I had seen his house also. He is a deeply virtuous person. In fact, it was he who spoke to Ravana to leave me, quoting from books of yore. His daughter, Trijada, is by the side of Janaki, consoling her and reducing her pain.

‘I perceive his joining us as a good omen. In my view he has to be granted the surrender that he asks for. But, I don’t know my Lord, what you have decided in your holy mind (Veda nool enath thagaya thiru uLLam).’

Rama remained absolutely silent till the last word was spoken to him. ‘I think Maruti has a valid point,’ he observed. ‘When a person comes to me seeking refuge in me, I cannot but grant it. May this end in victory or may this lead to defeat. It is against Dharma to deprive a person of the surrender that he seeks.’ He then elaborated his reasons for accepting Vibishana into their fold and convinced the gathering.

And you know what he did? He sent Sugriva to receive Vibishana and bring the latter to him. Protocol was one reason. A king receiving a king-to-be. Ensuring that there were no bitter feelings left in the heart of Sugriva was another.

We will see more.

= Child of eloquent tongue =
<blockquote>
 A winner is seen by his communication skills. Nothing is impossible for the one who is well versed in the art of communication…
</blockquote>
 As we have seen earlier, Hanuman plays the most important role in the epic. We have been studying various facets of his character when we took leave of him for a while to examine a couple of the wonderful qualities of the dazzling hero of the epic, Sri Rama. We will now go back to Maruti, whom we saw as a trusted deputy and a crisis manager. Anjaneya is known for his communication skills. We saw Rama conferring upon him the title Sollin Selvan (Child of eloquent tongue) even at the very first meeting. There are several instances in the story where his communication skills turn the rudder in the right direction, enabling a smooth sail in rough waters.

Not for nothing that Rama developed his trust in him. He singled out Hanuman and gave him his ring when the vanara army – 70 vahinis of them (by the way, vahini is a number that is many more times greater than akshauhini) – was being briefed by Sugriva, prior to its search for Sita.

Rama took Hanuman aside and gave him a description of Sita, her appearance and qualities. He even confided in him several intimate moments that the couple had, to enable him to convey them to Sita, when she was found, to establish the genuineness of Hanuman and to gain her confidence. Now, that is quite unusual. The normal practice would be to inform the entire army of the identification details of Sita and give them a message from Rama, so that anyone who is able to locate her can convey the message. No. Rama was convinced beyond doubt that it was Hanuman and Hanuman alone who would find his Sita.

Hanuman was the only one privileged to be taken into confidence by Sri Rama, from a sea of an army that was headed by veterans like Jambavan, Neela, Nala etc. We will be able understand the significance, if we recollect that Jambavan is supposed to be the most experienced and knowledgeable of the lot. We even tend to use his name, as a synonym for any of our colleague whom we consider is supreme in his area of work. ‘Ah, he is a Jambavan,’ we remark. But, the fact that Rama chose only Hanuman and not anyone else is noteworthy.

Please remember that Hanuman is still a deputy of Sugriva and has not yet become the devotee of Rama. He respects him beyond anything else in the world. He loves him. He has all the signs of a devotee. But he is still a deputy of Sugriva and looks to him for authority. We are going to see a change – and a diagonally opposite change – in Hanuman a few cantos later, after the search party headed by Angada (that included Hanuman) met Sampati, the elder brother of the vulture king Jatayu. He would no longer wait for a word or nod of approval from Sugriva, in the service of Sri Rama. It is therefore apparent that Sri Rama saw this gem in the proper light and entrusted him with all the details of Sita, including his kanayazhi, the ring, to be shown to Sita when she was found. A winner is seen by his communication skills. Nothing is impossible for the one who is well versed in the art of communication. It is a difficult art, which if not carefully handled, can cause misery.

Valluvar ordained therefore

 ஆக்கமும் கேடும் அதனால் வருதலால் காத்தோம்பல் சொல்லின்கட் சோர்வு. ( குறள் 642)

 Prosperity and ruin are in the power of the tongue; guard thou therefore against imprudence of speech. He also said "Weigh each circumstance aright and then speak the speech that is fit; for the increase of righteousness and profit there is no other thing of more worth to thee than it." (Kural 644)

Well, Maruti, the child of the eloquent tongue, lived up to the expectations of the Lord. We have invaluable lessons from his shining example. 

Let us see him in action, again,

 

 

[[Category:Hanuman]]

Hanumaan - Part 1

2010-02-25T12:50:08Z

Hariki:

= Hanuman – The Trusted Deputy =

Hanuman plays a major role in Ramayana. His first appearance is in Kishkinda Kanda, the fourth book, after almost fifty percent of the story has taken shape. Yet his role in the story has its own importance and value. In fact, the entire fifth book, Sundara Kanda is devoted to him. He is the hero of the entire Canto. The name Sundara (handsome) refers to him. He is a master in the art of communication. He is an able administrator. He is a thoughtful minister. He is a crisis manager. He is a devoted servant. Self-appointed ambassador. Able negotiator. His devotion to Sri Rama needs no emphasis. And, above all, he emerges remarkably as a trusted deputy. I cannot complete this list. It is not possible for anyone to comprehend the multifaceted personality of Hanuman. Many are the studies and analyses on his personality. But it is a strange fact that not much thought has gone into his role as a trusted deputy. A deputy of Sugriva, who had pinned his entire existence on Hanuman. We know the story of Sugriva and how he was chased from pillar to post by his elder brother Vali. Sugriva, accompanied by his ministers Nila, Nala, Tara and Hanuman was hiding in the Rishyamuka parvata, where Vali could not enter because of a curse. Rama and Lakshmana were coming in search of Sugriva. When Sugriva saw Rama and Lakshmana from a hilltop, he was seized with fear. The very sight of two persons with bow and arrows shook him to the core. The mind of the poor and desperate vanara king in exile was functioning just in one track. He saw the warriors as mercenaries of his brother. He could not think of anything else. The first thought that occurred in his mind was to seek the help of Hanuman. He assigned the task of collecting information on the two strangers to Hanuman and quickly vanished into his cave, not even pausing to listen to what Hanuman had to say, if any. Hanuman’s first appearance shows him with an important assignment. He has to find out who these two strange humans were. He did not have any other instruction from his master, Sugriva. He was not given any instruction on what he should do, if he finds them to be enemies. Or what should he do if they were not. Should he collect information and come back or should he take any action? What was he supposed to do in case they turn out to be friends? Is he supposed to give any commitment on his behalf, if these strangers asked for some help? Well, Sugriva had no time for any of these instructions. His mind was revolving round just one theme. His brother and his incessant efforts to kill him. The fact is that he did not tarry even a second after assigning the task. He had already concluded that these two were agents of Vali. He says, “Vali eevalin varavinargal”. They have been ordered by Vali to fetch me. Find out. Just a one-line instruction and that’s that. How Hanuman dealt with the situation? Did he collect the information on the strangers, as was required? Did he divulge any information about his leader, in the process? When there was no instruction from the leader, how did he manage the situation when he found out those two strangers to be trustworthy and in fact on whom his leader can depend on? When they wanted to meet his leader in person, did he take them to his hiding? Let us see.

= Hanuman – The Trusted Deputy II =

Hanuman assumes the form of a Brahmin and walks towards the two. As he does so, he finds that his heart finds itself inexplicably attracted to them. He is drawn to them without any reason. His eyes are fixed on them. In an elaborate soliloquy, he mutters to himself – ‘How even tigers and pards,’ he thought within himself, ‘look on them with tenderness, even as they would on their won cubs! Peacocks and other birds fly in groups and shade the delicate bodies of these strangers from the hot rays of the sun with their great wings; clouds cool them with their little rain drops, marching over them as they walk on. The burning stones on their way become soft and cool as honey-dripping flowers fall to their feet at every step. Even trees and plants worship them, bending down their heads when they come near. Are they Dharma’s self? Are these beings gods indeed who wipe off the sorrows of living kind and give them salvation, burning way the inevitable fruits of their deeds? My very bones melt, the flood gates of love are opened within my heart and I see no limit or end to the affection that surges within me towards them.’ (Kamba Ramayana – tr. by Sri VVS Aiyar) While his soul thus melts by a sudden surge of love for them, his mind keeps working. He looks for evidences and derive logical corollary. He shows an extraordinary brilliance and sense of judgement. And he zeroes in. They look worried and depressed. But I am able to see that they are not easily overcome by grief. If they are depressed now, there must be something wrong. From the way their eyes keep scanning both the sides, (‘iru marunginum nedithu thuruvugindranar’) it is deducible that they have lost something very dear to them. They are sifting through this forest for that prized possession that they have lost. They do not have any other intention. This trait in Hanuman, to remain steadfast even when emotions run a riot, shows him in an entirely different shade from Sugriva. Sugriva was overcome by fear and was blinded. He hastily concluded that these young warriors ARE the hirelings of Vali and issues incomplete orders, before running for safety. Hanuman was also overcome by an equally strong emotion, love, which had all the potential of silencing reason. However, this was an inexplicable feeling. He did not – at that moment – have any information on these two warriors to support his feeling of love. More over, he was supposed to do certain things that are to be based on logic and reasoning rather than love-for-no-reason. Keep your cool. Allow the brain to remain uncoloured by the dictates of the heart. The judgement of the heart may or may not be right. Even when it turns out to be right, look for evidences before you come to any conclusion. That is the first message Hanuman gives to all deputies in similar circumstances. And that is not all. He surprises the reader when he meets Rama and Lakshmana. The way he gets the information that was needed and the way he handles delicate situations are to be learnt by any deputy, why, any secretary who is carrying out the orders of his or her boss, whose conscience he or she is supposed to keep.

= Hanuman – The Trusted Deputy III =

Hanuman appeared before the brothers and opened the speech with a warm welcome. He introduced himself as the son of Anjana, carrying out the commands of Sugriva who lived in that hill. The words are carefully chosen. ”இம்மலை இருந்து வாழும் எரிகதிர் பரிதிச் செல்வன் செம்மலுக்கு ஏவல் செய்வேன்”- ‘I serve my master, son of the Sun, who lives here.’ His heart melts at the presence of Rama and the verse is full of warm addresses, respectful phrases and rich encomiums. Rama was impressed with this person. Hanuman’s modest bearing, polite way of approach, his masterly use of words and his gentle speech revealed his personality. After listening to his first few words, Rama turned to Lakshmana and said: ‘It appears that there is no knowledge, brother, that this young man has not acquired. He looks a very ocean of Vedic lore. Who can he be, this child of the eloquent tongue? May he be Brahma or may he be Shiva?’ Child of the eloquent tongue. Sollin Selvan. This title, earned in a few minutes, conveys the verbal art of Hanuman. The master of communication skills that he was. There are so many other instances in the epic where his communication skills move events in the desired direction. We will see a few of them later. Sri Rama was advised by Kabandan – the Deva turned demon – before his ascendance to the heavens, to seek the friendship of Sugriva in his search for Sita. As soon as Maruti mentioned the name of Sugriva, Rama wanted to know his whereabouts. ‘We came here in search of him. We want to see him. Take us to him.’ Hanuman quickly understood the situation and he read into the mind of the Lord. He saw the opportunity of ending all their troubles. He assessed that here was a person who could overpower Vali and bring all their turmoil to an end. He answered: ‘Thou art the very embodiment of nobility, uprightness and rectitude. If thou wert to come in search of Sugriva, it harbingers our good times. He is living in misery here in this hill, hounded by his elder brother, Vali. Your arrival signals an end to all our sufferings. It is the duty of great people to protect the ones who seek refuge (sarana gathi) and allay our fears. (அபயம் நல்கி..) Whom, shall I tell him, that wants to meet him?’ ( யாரென விளம்புவேன் யான் எம் குலத்தலைவர்க்கு உம்மை ? ) Just go over the text again. Rama wanted to meet Sugriva and asked Hanuman to take him to the place where he resides. Hanuman elaborated their difficulties and asked for Rama’s support instead. Not only that. He has not yet given any clue about the whereabouts of Sugriva. Why he did so? This needs some discussion. Before going into that, another interesting thing that strikes our attention is the way Hanuman asks for the identity of the two. This situation is very similar to the one in which our modern day Secretaries are often in. A so-and-so would walk in, wanting to see the boss. He would really be a VIP. But the Secretary would have no clue as to who the person is. Think of the consequence of a question like ‘May I know who you are, Sir?’ That would lead to a very unpleasant situation, even though the question might have been put in the most polite manner. He or she immediately requests ‘May I have your card, please?’ It is important in all relationship. Recognising a person on his or her arrival. If you don’t know the person, adopt some indirect way to elucidate the information. Don’t make him or her feel that he or she is not known. That amounts to an insult. You may see this tact in the words of Hanuman, ‘Whom, shall I tell him, that wants to meet him?’ There is more. His handling of a delicate situation and getting information. What was the delicate situation? We will go into that in our next instalment.

= Hanuman – The Trusted Deputy IV =

We saw that Hanuman did not answer Rama’s desire to meet Sugriva. He presented him with their problem instead and asked for his support and he very politely asked for information on them. Lakshmana answered Hanuman. He narrated the story of Rama, right from his birth to the present moment. After hearing the entire story, Hanuman fell at the feet of Sri Rama. Rama protested saying that he should not fall at his feet, as he was a Brahmin. Hanuman then showed him his real self, and also his viswaroopa. The intention of course, was to assure Sri Rama that the ally he was seeking was only too powerful to achieve what he wanted. And to imply that they had an enemy who could not be overcome even though they were strong and powerful. The immensity of Vali’s strength was thus indirectly conveyed to Sri Rama. I have to make a mention of what Rt. Hon’ble Srinivasa Sastriyar has to say about the strength of Vali and Hanuman. Hanuman was extremely mischievous in his boyhood and was annoying the Rishis in the forest. They cursed him “that he would not remember his strength until somebody reminded him… When Vali and Sugriva fell out and became enemies, the reason why Hanuman did not show his full strength and kill Vali was that he did not know that he was the greater of the two. Sugriva did not know it and Hanuman did not know it.” At the end of Lakshmana’s narration, Hanuman bowed before Rama and told him. ‘Tarry here a while sir. I will bring Sugriva here.’ He thus eliminated a few possible embarrassments. First of all, Hanuman did not have the authority of Sugriva on what to do further with these strangers, though he was convinced of their intentions and was confident that they would help them to come out of the morass. Secondly, he should first convince Sugriva in privacy, about these strangers. You don’t know. He was already panicky, as he had already concluded they were agents of Vali. If he sees these two bow-men accompanying Hanuman when he returned, his reaction may not be pleasant. If his reaction was negative when they are present, it might not be to their advantage. Third, he should take the approval of his leader, before he makes any further move on his own. It was a question of protocol too. It may be observed here that while Lakshmana narrated the complete story of Rama, Hanuman just gave them the barest minimum outline of Sugriva’s plight. He did not even mention that Vali had appropriated Sugriva’s wife, Ruma. But it was once again a question of protocol. If Lakshmana narrated Sri Rama’s story, he had the approval of the latter and it was in his presence that he did so. In Hanuman’s case it was not so. His leader did not tell him anything about what part could be made known and which should not be. He needed authority. Though the epic does not say anything directly on these, we can infer them, on the basis of an incident that we will take up in our next instalment. But before anything else, he had his first duty. He had to convince his panic-stricken leader about the capability of these warriors and make use of them to dispatch Vali. What Sugriva did is typical of any manager who does not understand the intricacies of assigning responsibility. Responsibility goes with authority. When delegating, it is important to give the necessary authority to the person and empower him appropriately. What Hanuman did in these trying circumstances show him as a person of the highest calibre. In the next scene, Hanuman emerges as a close friend, good minister and talented negotiator.

= Hanuman – The Trusted Deputy V =
<blockquote>A deputy, who masterminded a win-win situation…. </blockquote>
As he left to report to Sugriva, the impression that Hanuman left of Sri Rama was very powerful. For, He says: 

‘Even that perfection which cannot be expressed by the Vedas, or even perceived by the uncorrupted jnana, has descended to this earth, brother, taking the shape of a Vanara. We have won this grand hero for a friend, and the omens are good; vanished now are all our sufferings and days of happiness are dawning for us. And think of the greatness of the Vanaras who has such a hero to obey his every hest.’

Who will not pay rich tributes to a chief, who is blessed with such a deputy! A deputy who needs no instructions, who takes decisions keeping his limitations of authority in view, who conveys their core strength to the other person, who keeps their immediate problem in view and constantly endeavours to solve it without being goaded. It has however to be remembered that all these qualities do not describe Hanuman completely. These are the traits exhibited by him in just one particular scene. He has a role to play in a complete book – Sundara Kanda – and a major portion of Yudha Kanda, replete with hundreds of scenes, each one presenting a different challenge and bringing out a different skill of our hero.

It has to be remembered that Hanuman, though filled with inexplicable love for Sri Rama, has not yet transformed into a Rama baktha, completely as yet. His bakthi ripens much later, when they meet Sampathi, brother of the vulture king Jatayu. His first allegiance now is to his leader, Sugriva, whose welfare he should take care of more than anything else.

When he saw Sugriva, Hanuman could not hide his joy any more. He dances for joy. ‘Aalam undavanin nindru aru nadam puriguvan,’ says Kamban. He danced even like the God who drank the poison. Rudra thandavam, as it is known. Sugriva’s mind was pacified. He understood that there is some good news and that is why Maruti is overjoyed.
<blockquote>‘O sire, we are blessed indeed, beyond measure, both myself and thy race! For the Yama is come who has the force to destroy Vali. We have crossed the sea of misery.’ </blockquote>
We then see Anjaneya narrating the story of Sri Rama to Sugriva. Interestingly, Hanuman recites a mini version of the Ramayana five times in the epic, and this is the first one of them.

His presentation to Sugriva takes a logical shape. You have two messages to convey. One is perceived and the other one is gathered. You are absolutely convinced that what you perceive is hundred percent reliable and correct, the pursuit of which would doubtless lead to the common good at large. But the gathered information needs a commitment from your boss. It asks for a certain help, which the boss is powerless to do at the moment. And the boss here, Sugriva, is easily excitable. Added to that, he is not in a very confident frame of mind now. An example of a bad manager, in every sense of the word. You desire your boss to subscribe your view. What would you do? Which message would you convey first? The perceived advantage or the proposed commitment? Hanuman tells us that the advantage comes first, even if it is notional for the moment. Another point to ponder. Sri Rama says (in the verse quoted above) ‘vanished now are all our sufferings and days of happiness are dawning for us.’ Hanuman says – and Sugriva acknowledges it – We have crossed the sea of misery. Can there be any better example of a win-win situation? If a deputy can bring about this situation, will it not be a blessing to have him with you forever? And that is what Sugriva says, ‘what is impossible for me when I have you with me?’ When you have a theory, how will you prove it? How will you convince your boss of your conviction? The only way is to put your theory to test. Hanuman does that too. He had to do it with the greatest of skills, for it was Sri Rama who was put to the acid test.

= Hanuman – The Trusted Deputy VI =

Place an idea in its proper sequence is the message that Maruti gives to anyone who has an eye for presentation skills… Sugriva meets Sri Rama and takes him to his place. A feast – of fruits and roots – is arranged. Sri Rama then notices that the feast is served by men alone. There was not a single she-monkey around. It strikes him and he puts this question to Sugriva. ‘Are you living alone? Is your wife not with you? (“porundhu nan manaikku uriya poovaiyai pirindhu ullai kolo neeyum”) The word neeyum (you too) implies ‘do you have a misery like mine? Has your wife been abducted too?’

Here lies the key to our inference (Hanuman the Trusted Deputy IV) that Hanuman did not give complete information on Sugriva to Rama in the first meeting, for the Lord would not have put forth such question, otherwise. Now that the Lord inferred it and raised the point, and now that Sugriva is present too, Hanuman narrates the events leading to their seeking refuge in Rishyamuka Parvadha.

The version of Kamban however differs from that of Valmiki. Kamban builds up the character of Hanuman – any other for that matter – in a unique way. Kamban makes his own modifications. He materially differs from Valmiki to a large extent in many places. He has valid and logical reasons for doing so. But let us not go into them. It is a separate literary polemic not immediately connected with our present discussion. The structure of Ramayana remains the same while the architectonics differ.

We spoke about the test that Anjaneya proposed for Sri Rama. Kamban differs from Valmiki here. In the original of Valmiki, we find Sugriva himself imploring Rama to prove his strength. He says:
<blockquote>“…. O delight of Raghu! It is not possible under the circumstances to ascertain whose strength is greater – yours or his; for whether a carcass is saturated with blood or dried up makes a very great difference O scion of Raghu! The same doubt (still) lingers (in my mind) about the strength which inheres in you as well as in Vali, O dear friend! Certainly in the matter of your (relative) strength or weakness will be arrived at by your thoroughly piercing a single sal tree (of the seven shown to you).” – Srimad Valmiki Ramayana (Kishkindha Kanda; Canto XI; Verses 88-90). </blockquote>
Kamban made a detour. When Anjaneya completes his narration of the events leading to their present difficulties, he remembers to add one last punch line. ‘Vali coveted Ruma, the wife of his younger brother, Sugriva. And this poor fellow is residing here in dire despair’.

Masterly craftsmanship. Rama was a person who happily undertook a fourteen-year exile, at the behest of his stepmother. (Kamban carefully repeats everywhere that it is by the design of the stepmother that Rama accepted his exile. It may be thought of as amounting to mathru vakkya paripalanam, as far as Kamban is concerned.) He gave the kingdom over which he had a right, wholeheartedly and without demur, to his younger brother. Here is an elder brother who is after the life of his younger brother. Not only that. This elder brother has arrogantly and by force taken the younger brother’s wife into his possession. How can Rama tolerate such a situation?

Not only that. It is the similarity of the situation. Rama is in a similar mental condition. His wife has recently been abducted. The emphasis of Maruti’s narration naturally falls on this point. His communication skills surface once again. If you read it in today’s context, it will be understood that in a presentation, the idea presented finds its mark, if the sequence of its presentation is kept in mind. His narration of events, ending with the abduction of Ruma struck the right chord. That drove Sri Rama to pronounce immediately ‘I will dispatch Vali, even if all the fourteen worlds stand by his side. I will kill him, get your wife back to you, and give you the kingdom of Vanaras. Take me to his place.’

Kamban shows Sugriva in doubt at this moment. Sugriva says, ‘I need to think’ (yaam ennuvadhu unndu), implying that he wished to take the counsel of his ministers. He moves aside with them.

= Hanuman – The Trusted Deputy VII =
<blockquote>Hanuman emerges as a wonderful support and guide to the leader in a dilemma… </blockquote>
A trusted deputy is one who can keep his calm when your mind is taken by storm. One who can be a mountain of support when it is badly needed. Who can guide the disturbed and doubtful mind in the right direction. Whose wise counsel can make you see things in perspective. Who aids decision-making. A leader can have turbulent times too. He can be dogged and haunted by the ghosts of the past, too. This was one such moment for Sugriva. He was not sure. It is not surprising if you keep the kind of contumely that he had gone through. The insolent might that hunted for him to whichever corner of the world he ran for shelter. It was against his wish that he became the ruler of Kishkindha. He was a devoted younger brother. He admired and indeed worshipped Vali, his elder brother. It all happened when Mayavi challenged Vali for a single combat. They were engaged in a duel deep within a cave for months together without a moment of respite or reprieve. Sugriva was standing guard at the mouth of the cave, as ordered by Vali. Their war cries shook the entire region. More than a year slipped away. Blood started flowing out of the cave. Sugriva was agitated and came to the conclusion that his brother must have been killed. Sugriva acts on impulse in many a place in the epic. He was overcome by grief at the thought of the death of his brother. He did not verify. In his own words: …concluding him to have been killed (by the demon), I for my part was overcome by a feeling of misgiving through affection. Then, on seeing after a long time blood mixed with foam emerged from the aforesaid hole, I felt extremely distressed because of that. The yell of thundering demons too reached my ears, while the noise of my elder brother, even though he was roaring while engaged in the encounter, did not fall on my ears. By recourse to reason on the strength of the aforesaid indications, I for my part concluded my (elder) brother to have been killed. -- Srimad Valmiki Ramayana (Kishkindha Kanda, Canto IX). He then rolled a boulder and sealed its entrance. On his return he was enthroned much against his will. When Vali returned after killing Mayavi, he was enraged. He mistook Sugriva and his intentions in sealing the mouth of the hole when he was fighting. The travails of Sugriva started then. The amount of suffering he had undergone and the knowledge of Vali’s strength made him think. Naturally. In case Rama did not succeed in his attempt, he would remain to face the wrath of Vali. He needed counselling. He needed the strength of his deputy. He needed to be guided. He wanted to have a trusted deputy to lean on. He looked for reason and supporting evidence to join hands with Sri Rama, to kill Vali, which alone can put an end to his troubles. 

= Hanuman – The Trusted Deputy VIII =
<blockquote>Convincing Sugriva on the supremacy of Sri Rama’s strength over that of Vali…  </blockquote>
 The ensuing scene in Kamba Ramayana shows Hanuman in perfect control of the situation. He talks to his leader. Soothes his ailing heart and affirms that Sri Rama was none but the Lord Supreme who has come to the earth to establish Dharma. He says, ‘His hands bear the marks of the conch and the divine disc. I haven’t seen a single human who can equal him. I have the assurance from my father, the Wind, that he would come to save us when we are in trouble. He had also told me that I would know him by the strange kind of feelings of love, when I meet him. Such feelings fill my heart now and I have no doubt that He is the Omniscient. He will kill Vali. You need not have a second thought on this.’ But the leader was still not convinced. Hanuman then suggested the test. If Rama can pierce a single Sal tree with his arrow, it would prove his strength to drive another through the valiant chest of Vali. Sugriva brightened. This was the right test that he was looking for. He returned to Rama and told him: I would beseech you to go with me thither. It would put my heart to peace if I see your arrow piercing one of the seven Sal trees over there. Just a two line request. The remarkable thing about Rama is he subjected himself to the test. He smiled. He understood the reason why Sugriva wanted him to prove his strength. The version of Valmiki, of course, is different. There we see Sugriva at pains to put his request across to Rama. Rama is subjected to two tests in Valmiki. To throw the bones of Dundubhi to a distance of two hundred bows or eight hundred arms length. When Rama did this – he hurled it over a distance of ten yojanas or eighty miles – Sugriva was still not convinced. That was a carcass after all. He wanted something more than that and requested Rama to undergo the second test! “The carcass was thrown in the past, O my friend, while it was saturated with blood, full of flesh and fresh (having been immediately killed), by my (elder) brother Vali, at a time when he was exhausted and drunk. Having been stripped of its flesh, it is now light and converted into (mere) straw, when compared to its former weight…. The same doubt (still) lingers (in my mind) about the strength which inheres in you as well as in Vali….” Sri Rama smilingly subjected himself to the second test by Sugriva – in Valmiki Ramayana and the only test in Kamban – and pierced all the seven Sal trees with a single arrow. The greatness of Rama lies in the fact that he accepted his strength to be tested. He was too willing to prove himself. But the point remains that Hanuman was instrumental in brining about a friendship between them, convinced his leader, blinded by fear and consequent mistrust and paved the way for a long lasting relationship between the two. His negotiating skills made both the parties involved that each stood to gain and that they had nothing to lose. It could not be anything else. For it was the Lord himself and Hanuman the trusted deputy who were the players in the game.

 With this, we move on to see Hanuman the Crisis Manager.

= The brewing of a crisis I =
<blockquote> A crisis is in the making. Who else can handle it so beautifully and diffuse it, except Hanuman… </blockquote>
 There are moments in life when one is put under tremendous pressure. Waves after waves of events would keep splashing up not allowing one to think. You concentrate on one event and try to apply your mind. The next seed of emergency sprouts the very same moment. This is a kind of plant that grows into a tree, within seconds. One event intensifies the other and the next event nurtures the previous while at the same time giving birth to an unending number of events, each moving in the same direction. We have all been through such a virtual whirlpool in a river of fire, when our senses refuse to work and mind goes blank, when it has to function at its highest speed.

 Let us see a couple of such moments in the Ramayana and how Hanuman handled them. 

'''The killing of Vali and after'''

 Vali was killed by Sri Rama. We know the story and how he was killed. The argument over the way adopted to kill Vali is as old as the Ramayana and it goes on and on. The volume of arguments and explanations has been so immense that these rival the Ramayana in size. There is only one difference. The Ramayana has an end. The rival edition of arguments over the Vali episode will never have an end! We will take this up for discussion one of these days and see what Valmiki and Kamban have to say as well as veterans like Sri VVS Aiyar and Rt. Hon’ble Srinivasa Sastriyar opine.

 Sugriva was installed as the King of Vanaras. There are other interesting points in the story, like the advice of Sri Rama to Sugriva, on administration, for instance. However, these will have to wait for sometime now.

 Rama had the assurance of Sugriva when they became friends that the latter would take immediate steps to organise the search for Sita, on becoming the Vanara king. However, when Sugriva became the king, the rainy season was nearing and as always happens with any project in our times too, rains necessitated the postponement of the efforts for four months, until autumn. A respite for four months

 More over, Rama reconciled to the fact that Sugriva had become the king after a long period of commotion, near-death situations and a series of turbulent times. He needed time to settle down as the new king, get the reins in his hand and take charge. On his personal side, he was reuniting with his wife after a very long time. Therefore it is only natural that he needed some time to cool off. He had to relax and rejuvenate too!

 Rama refused to enter Kishkindha saying that he was not supposed to enter any town or village during his period of vanavasa. The coronation of Sugriva was presided over by Lakshmana, instead. After the ceremony, Lakshmana returned to Sri Rama and they decided to take up their abode in a cave of Mount Prasravana till the rainy season was over. There, Sri Rama spent his time in anguish, caused by his separation from Sita. Lakshmana was his only source of comfort.

= The brewing of a crisis II =
<blockquote> The seed of the crisis… Sri Rama in a depressed mood during the rainy season </blockquote>
 Kaarkaalap Padalam (the Canto of the Rainy Season) in Kamba Ramayana portrays Rama in a depressed, anguished and distressed mood. The verbal painting is so vivid and detailed that you feel one with Rama. He is not able to bear the separation from Sita. Each and every little bird, animal, flower, creeper – in fact, almost all excepting the valiant Lakshmana standing by his side (!) – reminds him of his Sita. He speaks to the peacock burdened by its feathers; he addresses the creepers laden with flowers; he addresses the deer; he speaks to the clouds and the rains! The dark, rain-bearing clouds remind him for a moment of the demons and ogres whose king had taken his Mythili away. The next moment a lightning bursting forth from the cloud would remind him of his endeared. The poet weaves a magical web. He takes you to Rama and places you closest to his heart so that you hear him whine and pine for his beloved.

 A period of four months seems to be unending. He is not able to wait. Time, it appeared, suddenly changed its pace and moved at a snail’s pace. Lakshmana pacifies him and lends him the much-needed psychological support. I give below a slice from his words:

 “Cease giving way to agony, O heroic prince! You ought not to grieve. It is undoubtedly known to you how all the purposes of a grieving man get actually frustrated… Root you out grief once for all and make your determination firm… You are capable, O scion of Kakutstha, of turning upside down even the earth with its oceans, forests and mountains, much more surely you can overthrow the notorious Ravana” - Srimad Valmiki Ramayana (Kishkindha Kanda, Canto XXVII).

 '''The crisis is born'''

 The elaboration at this juncture has its own reason. We see Rama in such agony. He has always been such a controlled person. His face was like a lotus blossomed on the canvas; a painting of a lotus (chithirathu alarndha senthamarai), recollects Kamban’s Vaidehi, in the asoka vana. His face was the same smiling and fully bloomed lotus, when he was asked to assume kingdom and also when he was asked to leave for forest. So controlled a person was he. We see him in tears in Karkalap Padalam. He is so terribly upset after Sita was found missing in the hermitage. The sole reason for his not being able to control himself was his immense love for Sita. He should be seen in this background first. For how else are we to understand his anger at the end of the rainy season? He was so terribly upset with Sugriva, for not taking any action after the passage of the rainy season. In a fit of rage, uncontrollable anger, he told Lakshmana
<blockquote> ‘Tell him,’ said Rama, ‘that the bow which We Have bent to establish Righteousness and end All evil ones, unbroken yet doth rest In Our hands; and let him know that Yama has not Yet ceased to work, nor we to handle darts… (Kamba Ramayana; Kishkindhai Padalam) Translated by Sri VVS Aiyar. </blockquote>
 We should mention an aspect of Lakshmana’s quality, before proceeding any further.

= The Brewing of a Crisis III =

 The crisis takes shape and bursts forth in seething and uncontrollable rage…

 Rama always stays in control. Very rarely did he lose his temper. You can count such occasions with the fingers on one hand, or may be with one or two fingers more, from the other. Even when he was engaged in a fight with Ravana, he remains cool. When his hands string the bow and shower arrows, his face remains calm and he maintains a smiling countenance. This fact is acknowledged by the very Ravana that he fought against.

 Ravana tastes defeat for the first time and returns to his palace with disgrace written all over his ten faces, on the graceful words of Rama ‘retire for the day and return in the morrow for a war’ (indru poy porukku naalai vaa). Reclining in his bed, he recollects the happenings of the day. ‘He shoots his arrows in an unending shower that would seem not to stop even if aeons and aeons of time cease. His arrows singe even the primordial fire under the earth; they singe the air that they pass through; they would singe the tongue that utters the words ‘Rama’s darts’ and they would singe even the very mind that thinks of them……… But he remains calm. He aims his arrows at me as playfully as he did, when he shot clay-tipped darts on the hunched back of Mantara. I am unable to see even a trace of anger on his face. (sinam unnmai therindathu illai) – (Kamba Ramayanam, Kumbakarnan Vadhaip Padalam; Yudhdha Kandam)

 Therefore, one can understand the gravity of the situation when he shows out his anger and uses the choicest of harshest of words. ‘Tell him (Sugriva) that the arrows that rooted out numberless wrongdoers are still with me. My mighty bow is still with me and your arrow (the reference obviously is to the arrow that killed Vali) is still with me. Yama has not forgotten the art of killing nor have I forgotten archery. This is our order.’

 Our order. Notice him using the royal we to refer to himself. I have not come across a single other instance where he uses the words ‘our order’ in the entire Kamba Ramayana. Lakshmana is just the contrast of Rama as far as control over his anger is concerned. But he is angered only when he feels that the interests of Rama are threatened. He dedicates himself to the service of Rama. You cannot see a single instance where Lakshmana seethes with anger for any other cause. Right Honourable Srinivasa Sastriyar cites the scene when Rama was exiled and Lakshmana is reddened with rage. He beautifully captures his nature in the following words:

 “Then he appeals to his brother, “Tell me, tell me, I cannot keep myself under control. Tell me which the person is whom I am to attack and slay for your sake. Name him. Give me the order.” That is a point, which I wish to draw attention. In spite of his uncontrollable fury, the frenzy of anger, in spite of that Lakshmana is not willing to take the field and apply violence – he is so ready to apply violence – unless he, Rama, gives the order.”

 And that sparked the rocket, in its journey to the mars! ‘I will go and finish them off’ roars Lakshmana. Rama realised his mistake. Sastriyar says, “To have excited this excitable creature was very wrong. So he said to him, ‘Brother Lakshmana, don’t take things literally. I was in a temper. I spoke roughly. Don’t go and communicate these things to Sugriva. Speak gently, manage it all properly.” But Lakshmana was not in a mood to listen. His fury had already been ignited and it was too late to reverse it. He leaves to meet Sugriva. And what a chaos results by the acts of the nervous, frightened and foolish monkey-watchmen, complicating the job of our crisis manager!

= Crisis turning into calamity =
<blockquote> The immensity of the crisis. Hanuman takes charge of the situation… </blockquote>
 Lakshmana, the reincarnation of Sesh Naag, was really infuriated. In earlier occasions, it was Rama who used to pacify him. Now it is he who fuelled his anger and ignited it too! And with what kind of words! He is too ready to be convinced about the dangers that may befall his master. ‘He is a faithful dog. He barks at every little suspicion’ says Srinivasa Sastriyar. He also makes this observation. “He was one of those great natures which are highly susceptible, which could be excited to a pitch of excitement easily…made angry quickly, but at the same time liable to lose that anger quickly too and become generous and even magnanimous afterwards.”

 It is more appropriate to describe Lakshmana’s rage as uncontainable. There is a difference between uncontrollable and uncontainable. The wanton and vexatious anger of Duchchasana, younger brother of Dhuriyodhana, was uncontrollable. Lakshmana was uncontainable. But back to the job in hand.

 Lakshmana strode, taking long steps, walked to the fort of Kishkindha, his very style of walking betraying his impatience. ‘He went like the arrow of Rama that sundered past the seven Sal trees,’ says Kamban. So much of destructive energy disseminated from him. He pulled a branch here, a branch there, broke them into pieces and stamped his feet on rocks and pounded them to powder. The gauntlet is thrown down; but who is going to take it?

 From here Kamban varies the version of Valmiki and heightens the drama. The monkey watch-keepers saw his approach and were afraid. They did not know what to do. The poor, frightened, stupid and innocent creatures closed the massive doors of the fort, stopping him. They did not mean any insult. They did so because they did not know any other way to stop him. This increased the fury of Lakshmana. He was virtually a burning coal. He forced the door open with a powerful kick of his leg and just flowed in like the molten lava. He twanged his bow, striking terror everywhere. Angada saw the advance of Lakshmana and ran in to wake up his paternal uncle, Sugriva. Wake up? Yes. Sugriva was drunk. He was filled up to the brim, as tight as a liquor bottle. Poor Angada could not wake him up. A slip of a boy. What could he do? He then runs to Hanuman, to organise things. To face Lakshmana; to take his wrath; to pacify him; to explain things to him; to reassure him and to stop the impending destruction.

 Hanuman quickly assessed the situation. He knew what to do. His first task was to pacify Lakshmana. To cool him down. So that he is in the right frame of mind to listen to reason. Hanuman knew that when emotions run riot, especially when rage reigns supreme, nothing could crack the shell. The person would not listen. He would not be amenable to logic or reason, however good he may be otherwise. The first task is to dip this burning coal in cold water so that he listens. Let us see his skills surfacing once again.

 The Ramayana gives us one more important lesson. Sugriva had in fact ordered his troops from various regions to reach Kishkindha, the previous day. “Please take steps to see that my entire army as well as the troop-commanders muster without delay with its generalissimo… Capital punishment will be awarded to the monkey who arrives hereafter fifteen nights (from now); no reconsideration should be allowed on this point. Nay, accompanied by Angada, you should positively approach the elderly monkeys (personally) with reference to my command.” This responsibility was assigned to Hanuman, who had without brooking a moment’s delay, sent messengers all over to organise the troops. But one important thing was forgotten. Keeping Rama informed simultaneously!

= An emergency in the battlefield =
<blockquote>The story of Lakshmana’s predicament in the battlefield and how Hanuman managed the situation… </blockquote>
We have seen it already that Kamban varies his version of the story, adding a brick here and changing a structure there and intensifying the drama, sharpening the logic and honing the characters, while keeping the basic structure unchanged. Kavimani Desika Vinayakam Pillai sang of Kamban: ‘அயன் படைப்பைத் திருத்தி ஓர் அழகு செய்தான் ’ (He modified the creation of Brahma and added beauty to it.) Kamban’s task was like adding a little more colour and fragrance to a lotus of thousand petals. And he did it. As Sri V V S Aiyar puts it:

 “Now the plot in almost all its details is Valmiki’s. But if Kamban takes the situation from Valmiki, he has treated them absolutely in his own way. In the manner of developing the situations, in the gradation by which the climax of each situation is brought about, in the justesse, which knows how to bring out all its capabilities out of each situation, we feel the touch of the master artist. In the manner also in which the incidents have been joined together to form the whole, no ordinary skill has been displayed. Every limb of Kamban’s story is of course familiar to the student of Valmiki. But on going through the whole poem of Kamban, one is constrained to exclaim, ‘here is a building which is built on the same plan no doubt, and with the same materials, but which possesses a striking individuality of its own.” (Kamba Ramayanam A Study – The Architectonics)

 The crisis on the day one of the battle is one such event where Kamban shows the quick wit, judgement and valour of Hanuman coming into play. But before that we have to discuss the character of Ravana. Unless we do that, it will not be easy for anyone to understand the gravity of the situation, the kind of predicament Lakshmana was in and how Maruti diffused it. Therefore, we will see a few highlights in his character (if they may be called highlights) just enough for the point in discussion.

 Ravana, son of ViSravas, was the direct descendent of Brahma. Great grandson, so to say. He was the half-brother of Kubera, from whom he coveted the kingship of Lanka. The epic says the even the five elements changed their nature, on his order. For, such was his penance. Srinivasa Sastriyar remarks, “It (his penance) was out of the ordinary even for these mythical stories. He was born with ten heads, and it would appear that at end of every thousandth year of penance he sacrificed into the holy fire one of his heads. In this way he sacrificed nine, when nine thousand years were gone. When the ten thousandth year was gone, he was about to cut his tenth head and head and put it into the fire, when Brahma was gratified and asked what it was he wanted.”

 Ravana asked for immortality. As immortality was not possible, Brahma suggested that he could ask for invulnerability, instead. And then Ravana asked that he should not be killed by Devas, Asuras, Rakshasas, Yakshas, Kinnaras, etc. The list went on and on. Ravana did not include the puny creatures, men in the list. His contempt for men was so much that he considered it an insult to his person to include them in the list and ask for protection against them. Thus grew his might, his power and his kingdom.

 Ravana is an example of a person who attains great heights, still managing to retain his baser qualities. Greatness without goodness.

= Mind is the mightiest weapon =
<blockquote> Ravana broke Lakshmana’s arrow case and the latter needed some time to resume. Hanuman intervenes to manage the scene… </blockquote>
 Ravana was undoubtedly one of the mightiest warriors of his times. He is fond of repeating his prowess, shamelessly. Like a tiger that needs to roar before its leap, just to inflate its own ego, he keeps mentioning his past achievements, every now and then. He is particularly proud of his lifting the mount Kailash over his shoulders, with the Lord and his consort sitting on it. However, he would prefer to omit the sequel to it, the Lord pressing his toe slightly and his being entrenched under the massive weight of the mountain for years on end. He would love to flaunt his might, of fighting the ashta dhik gaja (guardian elephants of the eight directions) and winning them over, single-handed. All the rakshasas would invariably start their address to him with one or the other reference to his deeds, for that pleased his ego. He was virtually living in a house of mirrors, seeing and enjoying his own reflection everywhere and anywhere that he turned. Ravana moves in to fight

 He was apprised of the siege of Lanka by the vanara warriors. He has all along been telling that it would not befit his dignity to fight with those two puny, two-handed creatures, Rama and Lakshmana and the puniest of all, monkeys, that lived on fruits, flowers and vegetables. The mighty Ravana should have an opponent of equal strength. For him, it was like a man deciding to wrestle with ants and worms. However, he decides to go to the battlefield on the first day, to fight with (in his own words) ‘those creatures that were armed with stones, branches, nails and teeth.’ ‘When Ravana enters the field, will you go back with your lives intact?’

 '''The combat with Lakshmana'''

 He moves like tornado in the sea of vanara army, seventy vahinis of them. His mighty and tall figure crushing the monkeys to death, causing destruction everywhere. Lakshmana encounters him. On seeing Ravana, Lakshmana’s blood boils. ‘You can’t escape now O thief, who schemed and stole Sita from my protection’. So saying Lakshmana swiftly bent his bow and showered Ravana with the sharpest of arrows. Ravana stopped all of them, mid way in the air and destroyed them. A long battle ensued and Lakshmana was gaining an upper hand. At that time, Ravana aimed an arrow at Lakshmana’s quiver and broke it. Kamban says:

 Thoongum sara nedum puttilin sudar velavarkku ilayan Vaangum saram vangaa vagai aruththan aram maruththan

 ‘Ravana, the one who goes against Dharma, broke the quiver (arrow case) of Lakshmana that was hanging from his shoulder so that he could take no more of his arrows, immediately.’ That stopped Lakshmana’s action for a while. Ravana was gaining an upper hand.

 Hanuman saw this situation from a distance. Lakshmana should be enabled to move away from the field for a while. More important, he should move away in such a manner that it does not cause disgrace. The mighty Ravana must set his mind on something else at least for a time. His attention should be diverted. It should be done immediately, without wasting a second. Ravana could not be trusted to show that kind chivalry at this moment to allow time for Lakshmana to resume.

 He swung into action. It was a battle of wits in the first instance, rather than test of strength. Hanuman used the bloated ego of Ravana and played upon it, to divert his attention. We will see that in our next instalment.

= Mind is the mightiest weapon and the weakest betrayer =
<blockquote> Hanuman inflates Ravana’s ego to keep him out of focus. An example of how pride can be used against the proud… </blockquote>
 Anjaneya walked in front of Ravana’s chariot, blocking his view. He addressed Ravana, and I give the essence of Kamban’s poetry.

 ‘Don’t indulge in foul play. Stop this (fight with Lakshmana) now. There are many more encounters and many more combats to come. Let us see how valiant you are, then. Listen to me now.’ Observe his tact in the use of words. Stop this. He did not say stop what. He merely implied the fight with Lakshmana. The other sentence is aimed at pricking the ego of Ravana. Hanuman follows it up with a seeming praise, immediately.

 ‘Your strength and valour are known the world over. You won all the three worlds. You overpowered Indra, the lord of all Devas. You fought with the guardian elephants of the eight directions.’ Hanuman inflated the ego of his enemy, to begin with just adding a single line ‘but your death is certain this day’. Then he assumed his viswa roopa and stood before him like the very Trivikrama himself, with a raised right hand in preparation of an attack. ‘Look at me’ roared Hanuman.

 ‘You are a skilled archer, Ravana. Your proficiency in other weapons of death is well known. You have a row of twenty strong shoulders. You are an adept at the art of war and are sharp of intellect.’ After showering so many words of praise, Hanuman adds the line once again, ‘but are you strong enough to fight with me?’

 He then goes on to remind Ravana of his deed of which he is so proud and fond of. ‘Your might that established itself in your lifting of the Mount Kailash, your bravery of fighting the dhik gaja, the heaps and heaps of your strong shoulders… are they strong enough to withstand a blow of this monkey, with just one hand?’ (kurakkuth thanik karaththin pudaip porai aatruvai kollaam…) No doubt, Ravana, you have twenty shoulders. I have just two. You are the mightiest of the rakshasa race, that is the mightiest of all races in the world. I am after all a monkey. But can you withstand a single blow of mine, if I pound your chest? Are you strong enough to take my punch? Will you live after I pound your chest? In case you live, you can hit me back. Are you ready?

 Look at it. The address is so cleverly phrased. It praises Ravana for a moment and inflates his ego. It teases him the next moment and infuriates his pride. Ravana lost his senses. He said, ‘Ah monkey! Even the Yama, the god of death, is not brave enough to stand before me. You had the temerity to stand before me and challenge me to single combat! Let's see how strong you are. Here pound me… let me see how strong are your hands’ so saying he showed his chest to Hanuman. When Hanuman threw a punch on his chest, the tusk of the dhik gaja that was broken and remained embedded in Ravana’s body, came out through his back and fell on the ground. So powerful was the punch. Then the duel ensues and war takes a different shape and Ravana faces Rama, loses all his army and was sent back for the day by his chivalry.

 The point is, Hanuman was able to divert the attention of Ravana and made him to stop his fight with Lakshmana at a time when Lakshmana was in a difficult situation. Ravana’s ego was easily inflated and was used against him, to keep him defocused.

 There was another instance when Hanuman praised Indrajit. But that was not like what he did to the father, Ravana. It was almost a worshipful prayer. Hanuman shows us that even praise can be employed, as a weapon against the enemy, if need arises. Let us see how he did it and why he did not succeed in it, though the technique is commendable. When the very purpose of the war is nullified…

= Indrajit and his master plan to shock Rama into inactivity… =

 Indrajit is depicted as the most valiant, powerful and clever of all rakshasas. Even the killing of the mighty Kumbakarna does not go beyond one canto. Ravana is shown in the battlefield on two different occasions. But Indrajit was the only one who puts in a stiff fight against the host, running to several cantos. He could bind both Rama and Lakshmana as well as the entire Vanara army, with his nagasthra – the snake noose. They were lying motionless, till Garuda appeared in the scene and the snakes lost their power in the presence of their natural enemy. However, it has to be mentioned here that the Nagasthrap Padalam (Canto) was Kamban’s addition to the original of Valmiki. Valmiki does not mention this.

 Again, it was Indrajit who with the Brahmastra, pushed Lakshmana and the entire army, excepting Sri Rama – and Vibishna who was not in the field then – into a stupor, necessitating Hanuman to bring the hillock of herbs to rejuvenate them. It has to be accepted that this son of Ravana was quite extraordinary in his skill. Not only in his skill with the bow; but in employing maya (illusory techniques) in his warfare. To be more proper, one may like to call it war(un)fair!

 After the vanara host and Lakshmana were brought back to life from the stronghold of the unfailing Brahmastra, Ravana summons Indrajit once again and asks him to go to the battlefield. Indrajit was one among those who spoke against the wise counsel of Vibishana and chided him for advising Ravana, the all powerful, to return Sita, who was the wife of after all, a man. For, man is nothing but food for rakshasas. Why should someone be afraid of his food, Kamban makes a humorous remark, through a rakshasa.

 But the later happenings make Indrajit realise the truth. He is quick to realise that Rama and Lakshmana are none but the Supreme, in human form. He tells his father – ’மனிதன் அல்லன்’ He is not a man; ’தொல்லை வானவன் அல்லன்’ He is not one of the demi-gods. He is the Supreme one. Father, when I set the Brahmastra against them, I included Rama as its target. It is a wonder that it didn’t touch him. This is proof enough father, to show that Rama is none else but Narayana himself.

 But Ravana taunts him. He accuses Indrajit of being afraid of mere humans. This is the same tactics that Ravana adopts each time he is advised against the retention of Sita. He chided Vibishana and insulted him to such an extent that he left him. He reproached Kumbakarna with cowardice when he advised him to return Sita. Now, it is for Indrajit to take the blame. Ravana was headstrong. Not a strong-head.

 Indrajit was hard put. He realised that it was not within his power to turn his father to the right direction. Of course, he stood by the side of his father, aided and abetted him, until he came to know of the supreme might of the opponent. Therefore, what Indrajit was afraid of was not Dharma, but defeat.

 He then assured Ravana of his support. He designed a quick plan. He needed time to perform the Nikumbhila yaga. If he were able to complete it, it would make him invincible. But, these two humans and the vanara host should be silenced till then. They should be shocked out of their senses. They should be put in a state of indecision or they should decide to leave the island, of their own.

 Indrajit had a clear plan.

= When the very purpose of the war is nullified… =
<blockquote> The plan to frustrate Rama, Lakshmana and the entire Vanara host… </blockquote>
 The reason why Rama, Lakshmana and the vanara host were in war against Ravana was to liberate Sita. If Sita were killed, it would make the war purposeless. That would frustrate them and make them lose their heart, Indrajit thought. They may give up this war. That was one easy way of stopping the war. There was no point in continuing the war, since the chances of success seemed bleak and since these humans were no humans at all.

 But there was another dangerous possibility. If Sita was killed, they may rise up in anger – instead of getting frustrated – and redouble their efforts, fight to the last with even more vigour, at least for the sake of taking revenge. Therefore, it was also necessary to keep them inactive, or indecisive till such time that he could complete the yaga.

 However, there was no question of killing Sita. It would frustrate Ravana more! He would not allow it. Therefore, Indrajit created an illusory Sita in living form and decided to kill her instead, in the battlefield. There was one difficulty, though. The person who witnesses the gory deed, must have seen Sita. It was ideal to kill this maya Sita, in the presence of Rama. But he would easily find out the difference. He has, after all, lived with her for so many years. He therefore chose to kill maya Sita, in the presence of Hanuman. Now, Hanuman has seen her twice in the asoka vana, when he came in search of her a couple of months ago. He would not be able to see the intricate details, if he sees her from a distance. More over, if you manage to whip up emotions, not even the most intelligent would be able to see the truth. Therefore, Hanuman seemed to be the ideal witness.

 That was not enough. Indrajit proposed to make an announcement in the field, within the earshot of Hanuman, that he was on his way to Ayodhya to kill Bharata, Satrughna, and their mothers and to destroy the entire city.

 Kamban says: pogalar endra pOdhum – Even if they don’t go anumanai aandup pOkki – by sending Hanuman there (to Ayodhya) aagiyadhu arindhaal andri – (they would try to know) what has really happened; until then arunthuyar aatral aatrar – they would not be able to bear the immensity of this grief.

 The news that Sita was killed would stop them from further action. The thought that I was on my way to Ayodhya would frustrate them and make them inactive. Since Sita is already lost, they may decide to go to Ayodhya to protect them from destruction. Even if they do not go, they would at least send Hanuman to Ayodhya to find out the truth. If Hanuman moves out of here, that itself would give us sufficient respite and I would have time to complete my yaga.

 It has to be observed here that even Indrajit considers Hanuman as a very valuable warrior, whose absence would help him in his efforts. The Nikumbhila yaga was so important, for it would give Indrajit invincibility and invulnerability against anyone.

= When the very purpose of the war is nullified… =
<blockquote> Stooping down before an enemy in a difficult situation demands a different kind of chivalry. Hanuman did that too… </blockquote>
 The vanara army that came back to life with the divine herbs that Hanuman brought revived their efforts without wasting a moment and set Lanka on fire. Hanuman was moving in from the Western gate and Indrajit appeared before him with the maya Sita held firmly in his hand. ‘Look here!’ he thundered. ‘You came here in war against us, for the sake of this woman. My father was indifferent. I will not be so. I am going to kill her now’. Thus speaking, he unsheathed his sword. That rendered Maruti, the great communicator, speechless.

 This is the only place in the entire epic that we see Hanuman in a bewildered, perplexed and blank state of mind. He looked at the woman once again. ‘kaNdavale ivaL enbadhu kaNdaan.’ He realised that this was the same woman whom he saw earlier. The verse continues. ‘koNdu idai theervadhu Or koL arigillaan.’ He was unable to find a solution. ‘Undu uyirO ena vayum ularndhan.’ He remained as though he was lifeless, with a parched mouth. ‘I don’t have an option,’ thought Hanuman, ‘but to appeal to his moral sense.’

 It was one of those moments when you don’t afford to take any risk however least it would appear. There was no time to think or act. Even if he chose to pounce on Indrajit, he may let his sword slice Sita. Though it was an illusory Sita, it has to be remembered that there was no time for Hanuman to go into that question at all. Immediately he started saying:

 ‘Naanmuganukku oru naalvarin vandhai.’ ‘You belong to the fourth generation of Brahma’s lineage. You have studied and understood the finer points of Vedas. Do not kill a woman. Killing a doe-eyed and innocent woman would attract censure and lead you to infamy. Hanuman goes to the extent of saying ‘kodhu ill kulathu oru nee gunam mikkai’. You come from a family that is blemishless and you possess very high qualities.

 ‘envayin nalginai Egudhi endral’ If you grant me (what I beg of you) ‘nin vayam aam ulagu’ the entire world would come under your fold. Observe the use of the word ‘nalginai.’ It means anything given with mercy. The mighty Hanuman pleading for mercy? Yes. He decided that this was no moment for valour. He could not take chances. Had anyone who knew Sita happened to be there, it would have been a different story altogether.

 However, Indrajit had the luxury. He could kill Sita, for it was only an illusory form. He would not have been able to do this but for this fact. In fact, the very Ravana attempted to kill the real Sita when Indrajit was killed. He did not do so for wise counsel prevailed on him. Slaying of a woman was despised to such an extent that even Ravana was afraid of doing so. The message from Hanuman is crystal clear. ‘Do not hesitate to stoop. If the situation demands, do so with all your heart, despite the fact that you may be more powerful, more wise and more just.’ Stooping down before an enemy in a difficult situation demands a different kind of chivalry. Hanuman did that too.

 To recall the words of Rt. Hon’ble Srinivasa Sastriyar, “We want a man who is not a superhuman; that has no value to us. We want a man essentially human in his feelings, in his outlook on life, in his struggles and triumphs. We want him to be human, and being human, to triumph over his human limitations, develop his divinity and in the end establish himself in the throne of human hearts as King, unsurpassed…You must read the story as a human story, lived among human beings, by a human being…”

 The news of slaying of (maya) Sita reached Rama. We see Rama in a melancholic, depressed, perplexed and dazed condition. We see Lakshmana questioning the need to follow Dharma. We have been through similar situations. This question has always haunted our minds. ‘What do I gain in following this path of righteousness? It has not taken me anywhere. What have I gained except suffering, in my pursuit of Dharma?’ Such questions haunted Lakshmana too. Rama had no answer, too.

 He lived like us. He rejoiced; enjoyed and was mirthful and witty like us. He encountered problems like us. He went through depressive moods like us. But he came through them, remaining steadfast and always unswerving from the path of righteousness. We will see Rama and his decision making skills and will return to Hanuman, soon.

= Sri Rama, the embodiment of perfection =
<blockquote> Rama has the dignity of Nestor and the cleverness and skill of Ulysses, but Nestor lacks the fire and delicate moral sensibility and Ulysses the straightness… </blockquote>
 Scholars have been repeatedly emphasising that the story of Rama was not created by Valmiki. It was found by him. Rt. Hon’ble Srinivasa Sastriyar says: Valmiki was not perhaps the creator of either Sri Rama or his story. He only presents him to us as he had him presented to himself. Nor is it possible to maintain that he invented or devised many of the incidents and episodes, which illustrate the character of his hero and his heroine. They too must have come to him from ages before. I am considering Valmiki and his story in the ordinary human light. Of course, tradition has it that he was Sri Rama’s contemporary and composed the poem in Rama’s own day. Whether that be exactly true or not, it is certain that Valmiki’s imagination was not brought into play in portraying Sri Rama or in detailing the narrative.

 Rajaji remarks in his Mahabaratha ‘though the word story is associated with Mahabaratha, it is not a story in the usual sense of the word. It is unlike a novel that is usually written for the enjoyment and pastimes of its readers. It existed even before Vyasa wrote it…Grass germinates only from grass and it is not within the power of humans to create it. The Ithihasas were in existence even before they were written.

 What he says about Mahabaratha is true of Ramayana also. The characterisation of Rama is unparalleled in human history. Sri VVS Aiyar, the great freedom fighter and scholar, who carefully carried volumes of Kamba Ramayana in his hand baggage, even when he was hounded by the British Police on charges of sedition, wherever he went from England to France, Germany and other countries, compares Sri Rama with all the other heroes of various epics.

 And where is Rama’s like or superior in epic story? Can we name Nestor along with him? Can we name Ulysses? Can we name the pious Æneas? … … … We think every one of these falls short by many an inch of the stature of our Rama. Rama has the valour of Achilles, but is free from the littleness that would, for instance, conjure Jove to hurl the Greeks, his own countrymen. Rama has the dignity of Nestor and the cleverness and skill of Ulysses, but Nestor lack the fire and delicate moral sensibility and Ulysses the straightness, of the Prachanda Kodanda Rama, who will go through fire rather than go back upon his pledged word. The Messiah is not worked up by Milton with the same power with which he has worked up his Satan and Beelzebub or Adam and Eve, and his figure does not leave a lasting impression upon the readers’ imagination as does the figure of Satan; and there is a shadowiness about him which takes away a great deal from him, though as literary creations they impress the reader with no less force than the character of our hero.

 Rama was an embodiment of perfection. In fact, the Valmiki Ramayana begins with the search of Valmiki for the ideal hero whose achievements he could work out into a Mahakavya. Narada suggests him the name of Sri Rama. Of course, every character has its imperfection and a certain amount of imperfection is woven deliberately round his story, at least for us – ordinary mortals – to feel comfortable with Him. And, the intention was to make us feel one with Him, to see Him in our everyday garb and to feel that such perfection is possible of attainment, if we had the desire and the will.

 We will take a quick look at his character and return to Hanuman. We will however come back to our hero, Sri Rama once again, to study him in detail, for the very purpose of the study of the epic will not otherwise get fulfilled.

= Sri Rama and his distress =
<blockquote> When distress strikes repeatedly like the unending waves of the ocean striking on a rock… </blockquote>
 Let us go back to Sri Rama, where we left him, in the battlefield. Hanuman is at first unable to break the news of the slaying of Sita. ‘am solaaL iruththal kanden endra yaan,’ ‘Me who told him that I saw her, the sweet of words,’ ‘arakkan kollath thunjinaaL endrum sollath thOndrinEn,’ ‘have to convey (the news that) she was slain by the ogre.’ ‘It was I who saw her; I who carried the happy news to my Lord; and how am I going to break this news to him – a news that would put my Lord to untold misery once again. But what had to be conveyed had to be conveyed.

 It was a double attack on Rama. The pathos built by the poet is something that has to be read, to be enjoyed. By enjoyment, I mean enjoyment of his poetry and his ability to be highly descriptive with the minimum number of words. For how else one is expected to enjoy pathos! I give the transliteration of just one verse followed by its meaning. Just look at the number of physical-states that he is able to pack into a four-line verse and paint a vivid picture within a small canvas.
<blockquote> thudithilan; uyirppum illan; imaikkilan; thullik kaNNEr podithilan; yaadhum ondrum pugandrilan; porumi uLLam vedithilan; vimmip paarin veezhndhilan; viyarththaan allan; aduththu uLa thunbam yaavum arindhilar amararEyum. </blockquote>
 thudithilan – he did not tremble (was shocked beyond that); uyirppum illan – his breathing stopped (slowed down); imaikkilan – did not bat an eyelid; thullik kaNNEr podithilan – did not shed a tear; yaadhum ondrum pugandrilan – he did not utter a word; porumi uLLam vedithilan – did not weep with a broken heart; vimmip paaril veezhndhilan – nor did he fall on the ground with a cry. viyarththaan allan – even sweat did not appear (it is a natural physical function to sweat under stress. But he was beyond that too.) aduththu uLa thunbam yaavum arindhilar amararEyum – even the Devas did not know the extent of his distress.

 Rama was shocked beyond words; beyond emotions; beyond movement; beyond everything. Then Hanuman broke the second news of the expedition of Indrajit to Ayodhya. It was not the loss of his Sita alone. It was the news that Indrajit has moved towards Ayodhya in his pushpaka vimana. He might kill everyone. He may cause untold misery to the people of Ayodhya. He might kill his mothers three. He considered Kaikeyi, who sent to him on exile as his own mother still. The thought froze him into inaction for a moment. The immensity of emotions then makes him fall down, unconscious. He fell down like lifeless, says Kamban.

 This is the height of loss that a person can ever think of. God forbid. Loss of wife and the news of her being slain, when the protector is so close with drawn sword, with a mighty bow and a quiver that remains ever filled up – the arrows returning by themselves. What more! He might lose his kith and kin in a distant hometown. Should I remain here or should I go there? Should I follow that wretch, find him out, kill him, avenge my loss, and protect my people or should I remain here?

 Lakshmana was his usual self again! He could not bear this any more. His brother was in distress. With an uncontrollable rage, he boils up. He wants Rama to throw his Dharma to dogs. Enough of it. Let us swing into action. For otherwise, it would be a shame on us that we could not protect anyone that we were supposed to protect.
<blockquote> angum iv aramE nOkki arasu izandhu adavi eydhi mangaiyai vanjan patra varambu aziyaadhu vaazhndhom </blockquote>
 ‘You spoke of Dharma. Your path of righteousness led us to the forest. And it drove us till we lost Sita. Your Dharma is of no use now. If we remain inactive with distress, we will be laughed at as weaklings and who would not shackle us and enslave us?

= Sri Rama and his distress =
<blockquote> The validity of following righteousness often arises in our minds. Turpitude seems to be a better and wiser option for rectitude at such times… </blockquote>
 Such conflicts do occur in life, for good persons. We are often witnesses to the sufferings of the good and we also see the not so good, prosper in life. The validity of following righteousness often arises in our minds. Turpitude seems to be a better and wiser option for rectitude at such times. It is natural says Valluvar. The worthless do not have any standards to live up to!

 நன்றறி வாரிற் கயவர் திருவுடையர் நெஞ்சத்து அவலம் இலர் (குறள், 1072)

 Happier than men of conscience are these despicable ones! For they never have any pangs of the heart to feel. (Tr. by Sri VVS Aiyar)

 You have a conflict only when you know the difference between the right and the wrong. When one does not know the difference and is happily oblivious of what he is doing, where is the question of conflict and where are the resultant pangs of heart? Womanising and having a desire for another man’s wife, for instance, did not involve any moral issue for Ravana, though Vibishana and even Kumbakarna spoke against it. They were as regular and habitual for him, as are morning ablutions for any of us. He naturally did not and could not see what was wrong in him. There was no conflict for him. On the other hand, the extremely good also do not have any conflict for they do not swerve. ‘Devar anayar kayavar’ – ‘Like unto very Gods are the base on earth’ – said Valluvar, ‘For they too are a law unto themselves!’ Conflicts occur only when our convictions are not strong enough.

 But in the case of Lakshmana he was not speaking out of frustration. It was an outpouring of boundless love for Sri Rama. He could not tolerate the agony of Rama. His burden is greater than that of Rama. Because he is burdened at Rama’s burden! You could not see a single instance in the entire epic where Lakshmana is angered or frustrated for a personal reason. All his joys and sorrows were intertwined with Rama. For him, there was no Dharma that is greater than Rama. It is apt to recall his words, when Rama pacified him when he was exiled and when Lakshmana rose against Dasaratha, here. When Rama said that he should not speak ill of his father, Lakshmana retorted ‘That doesn’t matter to me. You are my father (nal thadhyum nee). You are my master (thani naayagan nee). You are the mother that bore me(vayitril petraayum neeyE). His love for Rama was so well known that Sumitra, Lakshmana’s mother, told him ‘Accompany Rama to the forest as a servant. Come back when he comes back. If anything happens to him, give up your life in his service.’

 When on a later occasion, after Sita was taken away by Ravana, Rama laments saying, ‘It is only appropriate that I die now. You go back to Ayodhya,’ Lakshmana recollects these words. ‘If you are bound by the words of your father, I am bound by the words of my mother. I can’t leave you.’

 For Lakshmana therefore, it was a choice between Dharma and greater Dharma. It was not unnatural for him to speak in that manner.

= Seeking help in times of distress =

 The greatest of anyone who trod this earth, did not hesitate to seek the advice of Vibishana, his follower, who took refuge in Him.

 There is something very interesting that ’22 Biggest Mistakes that Managers make and how to correct them” lists as the fifteenth mistake. Failure to seek advice. Managers shy away from their subordinates and do not ask for their advice. After all, a boss is a boss and he cannot be advised by someone from below. Listen to a manager who adopts the following techniques to get advice from his subordinates. He says:
<blockquote> • The first thing I do is to get my employees in the proper frame of mind to be able to ask their advice. • I need to be open to their suggestions and not allow my management position get in the way. • When I ask my subordinates for their ideas, I am sincere. • I realise that all of us are more interested in our own problems than someone else’s. I therefore make my employees understand that my problem is their problem too. • I do this by asking for their help and advice and admitting my ignorance. • Once I do it, my subordinates automatically see it is their problem as well as mine. Once again, apply all the rules to Sri Rama. Were the rules written for him or from him? </blockquote>
 Rama, the model administrator, would not hesitate to seek help and advice from others in such circumstances. He knew whom to seek advice from. Vibishana Saranagathi was one such instance when he asked for the opinion of each and every one of his allies and listened to Hanuman, the only one apart from Rama himself, who spoke in favour of Vibishana. Now Hanuman himself was crestfallen. He was not in a fit state of mind. Lakshmana could not be consulted. His mind was consumed by rage. Rama never considered Sugriva could play the part of a wise counsellor. He had never sought his opinion, excepting in one instance – Vibishana Saranagathi – and that was an occasion when everyone was asked to speak. He looked at Vibishana. ‘Tell me O Vibishana, is there any way of reaching Ayodhya quickly? Let me call this war off. Let everything else take a back seat. I have to reach Ayodhya now and kill that Indrajit. I will come back here after seeing crows pecking at the eyeballs of Indrajit (after his death).‘ He asked the right person. The right answer was in the making. However, Lakshmana intervened before he could speak.

 Lakshmana was now reminded of the valour of Bharata. He tells Rama that there was no need to go there because Indrajit was no match to Bharata and he could dispatch Indrajit, without much effort. Hanuman, volatile in uncontrolled emotions now, intervenes to say, ‘Climb on to my shoulders my Lords! Let me take you to Ayodhya this moment. Or permit me to go there, alone. Let me go there and finish of the scoundrel.’

 The brothers prepared to climb on to the shoulders of Hanuman. Vibishana stopped them. ‘I was grieved at your grief. I could not think for a while. I am now clear. I do not think that there is any need to go to Ayodhya now. If the slaying of Sita was a fact, the world would not be able survive after that. That we exist now is proof enough that some illusion has been employed. More over, Ravana would not permit such a thing to happen. Therefore, the incursion into Ayodhya must also be a bluff. I prithee to wait for a while. Let me verify the facts of the matter and we will decide the necessary course of further action after my verification.’ Only a rakshasa knows the heart of another! Seek for help, wise counsel from the right source. Rama, the greatest of anyone who trod this earth, did not hesitate to seek the advice of Vibishana, his follower, who took refuge in Him.

 And, finally the manager in the book adds something more interesting. I don’t ask for advice. All I want is reassurance that my idea is right. Vibishana Charanagathi was one such instance that needs our attention now.

= Of councils and counsels I =
<blockquote> What is the purpose of summoning a meeting? The difference between the approaches of Dasaratha and Ravana… </blockquote>
 Seeking the opinion of others on important issues has been an established practice in this country. Some did it with genuine intentions of getting to know the opinion of others; they accepted the wise counsels of others. If an idea was not acceptable or difficult of implementation, they explained the reason why it could not be taken. There were yet others who called for councils and meetings, just to make the so-called advisors to accede to their views, however wild and crooked these may be. It was no different in those days, either!

 Dasaratha summoned all his ministers just before the proposed coronation of Sri Rama, told them of his decision to bring Rama to the throne, and sought their opinion. He gave them his reasons for doing so, elaborately. After due deliberations the council accepted his views and expressed its joy on the coronation of Rama. At that point, Dasaratha put them a question. The poet says, “ooriya uvagayai oLikkum sindhayan”. He decided to hide his feelings of joy. He wanted to gauge their feelings. He asked them:

 ………ip pommal vasagam ugavayin mozindhadho ullam nOkkiyo thagavu ena ninaindhO thanmai yaadhu…”

 Are you acceding to the coronation of Rama because you are all pleased with the decision? (ugavayin mozindhadho) Or is it because I say something and you all want to echo the emperor’s views? (ullam nOkkiyo) Or do you think that this is proper and acceptable? (thagavu ena ninaindhO) Why do you accept?

 The ministers and chieftains gave him their justification. The point is, Dasaratha need not have done this. He was the Emperor and Rama was his heir. It was an indisputable fact that Rama was the eldest and he should assume office after Dasaratha. There was no need for any opinion from anyone. But even so, Dasaratha sought the opinion of those who would be ruled over. It is the sign of a good leader. He was not satisfied with their acceptance, did not show his joy out and demanded an explanation from them.

 On the other side, we see Ravana calling his war council, after Maruti set Lanka afire. He presents a case before the council. What had happened was due to his infatuation for a woman, who was already married to another man and his ego that does not permit him to see that he had committed an unpardonable offence, accept his false move and return Sita to her husband. What he presented to the council was a different story. He focussed on what had happened to Lanka, due to the misdeeds of a monkey. He told them that it was an insult to the entire Rakshasa race and posed a threat to their power over the three worlds. But did the council accept what he said? Who cares? It is Ravana rajya. You are supposed to reflect what His Majesty says; visualise things as he shows and always stand by his side. After all, is he not magnanimous enough to permit you to say ‘yes’ to whatever he says?

 Was there any protest? Who put forth the first protest, if at all it could be considered protest? How did he face criticism? Was Vibishana the only one to advise him against his immoral passion? Let us see him in council.

= Of councils and counsels II =
<blockquote> A good politician even in those days, Ravana makes a personal misconduct of his an issue facing the country, involving the dignity of the entire race </blockquote>
 Ravana whipped up passions in his opening address. ‘Suttadhu kurangu’ A monkey set fire to Lanka; ‘Kettadhu kodi nagar’ the entire island was destroyed; ‘kilayum nanbarum pattanar’ (hundreds of) our relatives and friends died; ‘paripavam engaNum parandhadhu’ indignity spread everywhere; ‘ittadhiv ariyaNai irundadhu en udal’ just my body ways lying on this throne.’ His speech very cleverly avoids any reference to his misdeed. He harps on just one incident – a mere monkey setting fire to the country protected by the mighty rakshasas. A good politician even in those days, this Ravana, he makes a personal misconduct of his an issue facing the country, involving the dignity of the entire race.

 Though protest starts in the first response by an unnamed army-chief, it died its natural death. Ravana is showered with praise of his might, valour, power and what not. The first strong voice of protest starts with Kumbakarna. ‘You are speaking about spoiling of the reputation of the race. The canker started the day you imprisoned the wife of another man. It is worsening with the passage of every day, as you keep going to her, fall at her feet and beg her for her love. You should have sought our counsel before venturing into such an expedition. Anyway, it is now too late to think of a remedy. We may not be in a position to return Sita, as it may mean that we are afraid of those weaklings. We will go to the mainland before they move in here and fight with them there.’ Ravana did not react. He did not like this speech but could not say anything. Kumbakarna was his forte. He was in fact superior to Ravana, in physical might. As for physical stature, Ravana would measure up to the height of Kumbakarna, when the latter squatted on the floor. Ravana therefore did not want to pick up a quarrel with his brother.

 Indrajit then jumped up in haste. His speech was full of passions and was another attempt in drawing the attention of everyone to the disgrace caused by a monkey. At this point Vibishana intervened. He said:

 “Thou art still too young, my boy, to join in this debate. Thy mind sees not whole; thou dost not realise the critical nature of the times we now live in, nor the consequences of the advice that thou givest. Thou art like a blind man who would foolishly attempt to touch up a picture that is being painted by artists.

 Even those who had in former times conquered the gods in their might and ruled them in their pride with an iron rod have only fallen ignominiously in the end. For who are the evil ones that ever permanently ruled the Devas? A truce, therefore, to thy childish, foolish talk!” (Translation by Sri VVS Aiyar) He then turned to Ravana. In a long peroration, with a respectful opening, he points out that it was not possible for a monkey to set fire to their land. ‘ulagin tham manai aanaval karpin vendhadhu alladhu Or vaanaram suttadhu endru unardhal maatchiyO?’ The fire that burnt the island was the fire of chastity of Sita, who was the mother of the entire world. Don’t think it is just a monkey that set fire to this island.’

 He does not stop with that. He goes on to narrate the story of Iraniyan that we saw in an earlier topic (Narasimavatara and the Art of Problem Solving). He emphasised the point that Iraniyan was much more proud, pompous, valiant and valorous than Ravana. Even such a powerful demon, despite being protected by a complicated boon, had to breathe his last. Therefore, it was wise to accept the mistake of Ravana, to return Sita and to seek the pardon of Rama.

 Ravana knew only one way in which to react to wise counsels that do not please him.

= Of councils and counsels III =
<blockquote> It is our deeds that shape our destiny. What is our future, after all? It is our past, modified by the present… </blockquote>
 ‘Nothing can happen to me,’ screamed Ravana. ‘You say the boons that were granted to me don’t protect me against humans. So what? It is not necessary to look for the grant of a boon for everything. Who gave me the boon that invested me with the power to lift the Mount Kailash? Who granted me power to fight the dhik gajas? I therefore need no express blessings of anyone to fight these frail weaklings. You said Rama is in incarnation of Vishnu. What can he do against Ravana’s might? What was he doing when I overpowered Indra and broke the mighty tusks of the divine elephant, Iravada? Oh, probably he was a little boy then, not grown up enough to fight me!’ So typical of Ravana. He would not listen to an advice that disapproves of his thought, word or deed. He did not stop with that. He accused Vibishana of owing allegiance to his foes. ‘I know your mind. You have developed a secret desire for my throne. You conspire against my fall. Your heart is on the Rakshsas’ crown. It was you who recommended the release of that monkey under the pretext that it is not proper to kill an emissary. That led to the destruction of Lanka by fire. You conspirator! Do not stand before me. If you ever again show your face in my realm, you will die at once!’ Does it not sound familiar? Accusations are the rewards of good advice. Ill-treatment is the reward of intentions that are good. It has been so, right from the beginning! Was it destiny that made Ravana go blind to the danger that was facing him? May be. But the undeniable truth is that it is our deeds that shape our destiny. What is our future, after all? It is our past, modified by the present. A bad deed modified by a good deed or vice versa makes the future. ‘Forgive me, my mighty master. I tried to show you the path of righteousness. I tried to open your eyes to the bottomless pit into which you are about to fall. I could not. I leave this place now’. He left Lanka with four of his followers, Analan, Anilan, Aran and Sampathi. Was it proper for Vibishana to leave the side of his brother? This is a question that has been discussed for long. Vibishana is portrayed as a traitor. He left his brother at a critical moment, seeking his personal protection. However, this is one of those moments that are known as ‘Dharma sankatam’. You may call it a dilemma to an extent. When you are riven by opposing choices and compelled to opt for one or the other. You take one path and you will be going against the other, which though conflicting, would have a compelling reason to pursue it. And vice versa. The stand taken by Vibishana to surrender unto Rama was in pursuit of Dharma. And the stand taken by Kumbakarna, to stand by the side of his brother was also part of Dharma. Though Kumbakarna was opposed to Ravana ideologically, he fought for him and gave up his life for him, as his Dharma was that of a soldier. Implicit obedience was his Dharma. Kumbakarna acknowledges this in a later canto. We will see that when we deal with Kumbakarna. Now for the council of Rama to ascertain the opinion of his followers, whether or not to accept Vibishana. He was clear about what he had to do. He was however not prepared to take an arbitrary decision. He wanted all his followers to put forth their opinion, for it would at least give him an opportunity to tell them why he wants to do such-and-such a thing.

= Of councils and counsels IV =
<blockquote>
 Make your team feel comfortable with what you do, for it is the team that is going to execute your decision. Sri Rama shows how…
</blockquote>
Vibishana decided that surrender unto Sri Rama was the only proper thing for him to do. He mentions to one of his ministers: ‘I have not seen Rama as yet. My heart melts with love for him when I think of him. I do not know why. May be He is the one who ends the cycle of births and deaths.’ He reached the other side of the ocean where Rama had camped. The vanara guards mistook him and his companions and were all set to fight with him. Hanuman sensed the pandemonium and sent two of his deputies to find out the reason. The messengers of Hanuman collected information on the Rakshasa and reported to Rama. From a later verse, it is apparent that Rama decided what should be done even at this juncture. However, like his father when he ascertained the opinion of his counsellors on the proposed coronation of Rama, he remained calm and did not give room for others to read his thoughts from his countenance.

 ‘Listen my friends!’ He addressed the chiefs of the vast army Sugriva, Nala, Nila, Jambavan and Hanuman. ‘You have heard the report on the rakshasas.’ By this single sentence he implied, ‘You have heard that he advised Ravana to adhere to the path of Dharma and return Sita. You have also heard that Ravana was angered by his words and that he has thrown him out.’ ‘Now tell me. ‘Ivan kaip pugar paalanO kaziyar paalanO.’ Is he worthy of joining us (shall we grant him the surrender that he seeks) or should we decline?’ He spoke just two sentences. This is the most important point to note. The person who seeks advice, especially from his followers, should in the first instance be calm and should limit his question to a dispassionate short sentence. He should not give out any clue to his followers about his own views in the matter. Expressing any view at this stage would only colour the views of others. That would not enable them to speak their heart out. Only the most carefully phrased query can elicit the real opinion in such circumstances. This clue is observable in the councils of Dasaratha and Sri Rama. Ravana’s war council is in sharp contrast to the assemblies called for by Dasaratha or Rama. He opened his council with an emotional and strongly prejudiced peroration. He expressed his views at the very beginning and that discouraged his followers from speaking what they really thought. The opening speech sets the tone of the council. It took the most courageous and steadfast of them to speak out the truth – but alas, Ravana was not in a mood to listen to it.

 It is important for a leader to first listen to the opinion of his followers, whether or not he agrees with them. He may accept with a viewpoint or he may not. That is a different issue altogether. Getting the view of all, and convincing them of a particular idea, get their acceptance and support is the first task of any leader, on all matters of importance. Know your team. Make them feel comfortable with what you do. Your team has to be convinced first, for it is the team that is going to execute your decision. Nobody can expect a ready and willing co-operation from a team, unless it is properly convinced and imbued with conviction. We have examples of how to do it and how not to do it!

 Let us come back to our council. Sugriva, the chief of Vanaras, rose up to speak first. Now, Sugriva is an interesting character. He is strong; valiant; but highly emotional. He is brave; bold; but too impulsive. He had many traits that did not befit a leader at all. Who could not do wonders, if he had a deputy like Hanuman!

= Of councils and counsels V =
<blockquote>
 Rama summed up ‘When a person comes to me seeking refuge in me, I cannot but grant it. May this end in victory or may this lead to defeat...’
</blockquote>
 ‘You are asking us!’ Exclaimed Sugriva. ‘You are a learned person and are the very embodiment of wisdom. I submit to you what I sincerely think of, my Lord. Please consider why this Rakshasa came to us in the first instance. There had been no clash between Ravana and Vibishana. Nor did Ravana attempt to kill him. Is it not laughable that a person moves away from the side of his brother, mother, father, teacher or the king in the face of a war? Is it fair?’

 Innocence is the other name for Sugriva. He was talking against Vibishana. He was chiding him for leaving his brother and trying to join with his brother’s foe. He did not realise the faux pas that he was committing. Was it not true that Sugriva was guilty of a similar sin – if it were a sin – which he was attributing to Vibishana? Did he not seek the help of Rama to dispatch his elder brother? Little did he realise that his a speech would put him in a delicate situation. If the questions that he was raising were turned against him, how would he face them? But Rama remained silent. There are several other instances where Sugriva shows out his impulsive nature. We will see them later.

 Other chiefs rose one after the other. Not a single one of them was in favour of accepting Vibishana. Hanuman remained silent in a corner of the gathering. Rama turned towards him. ‘Maruti ennum nEr ilA arivanai nOkkinaan arivin mEl uLLAn.’ He asked for his opinion just by glancing at him, with a raised eyebrow and by an inviting nod.

 Hanuman did observe the vulnerability of Sugriva’s situation, though none made a mention of it. After the formal initial observations he started with a softening remark. ‘Vibishana must have heard of the fact that Vali was killed and Sugriva gained his kingdom. (Vali viN pera arasu iLayavan pera…) It is therefore natural that he came to Rama in search of his welfare. More over, this rakshasa is very virtuous. Look at his face. His very face reveals his intentions. In my search for Sita in Lanka, I had seen his house also. He is a deeply virtuous person. In fact, it was he who spoke to Ravana to leave me, quoting from books of yore. His daughter, Trijada, is by the side of Janaki, consoling her and reducing her pain.

 ‘I perceive his joining us as a good omen. In my view he has to be granted the surrender that he asks for. But, I don’t know my Lord, what you have decided in your holy mind (Veda nool enath thagaya thiru uLLam).’

 Rama remained absolutely silent till the last word was spoken to him. ‘I think Maruti has a valid point,’ he observed. ‘When a person comes to me seeking refuge in me, I cannot but grant it. May this end in victory or may this lead to defeat. It is against Dharma to deprive a person of the surrender that he seeks.’ He then elaborated his reasons for accepting Vibishana into their fold and convinced the gathering.

 And you know what he did? He sent Sugriva to receive Vibishana and bring the latter to him. Protocol was one reason. A king receiving a king-to-be. Ensuring that there were no bitter feelings left in the heart of Sugriva was another.

 We will see more.

= Child of eloquent tongue =

 A winner is seen by his communication skills. Nothing is impossible for the one who is well versed in the art of communication… As we have seen earlier, Hanuman plays the most important role in the epic. We have been studying various facets of his character when we took leave of him for a while to examine a couple of the wonderful qualities of the dazzling hero of the epic, Sri Rama. We will now go back to Maruti, whom we saw as a trusted deputy and a crisis manager. Anjaneya is known for his communication skills. We saw Rama conferring upon him the title Sollin Selvan (Child of eloquent tongue) even at the very first meeting. There are several instances in the story where his communication skills turn the rudder in the right direction, enabling a smooth sail in rough waters. Not for nothing that Rama developed his trust in him. He singled out Hanuman and gave him his ring when the vanara army – 70 vahinis of them (by the way, vahini is a number that is many more times greater than akshauhini) – was being briefed by Sugriva, prior to its search for Sita. Rama took Hanuman aside and gave him a description of Sita, her appearance and qualities. He even confided in him several intimate moments that the couple had, to enable him to convey them to Sita, when she was found, to establish the genuineness of Hanuman and to gain her confidence. Now, that is quite unusual. The normal practice would be to inform the entire army of the identification details of Sita and give them a message from Rama, so that anyone who is able to locate her can convey the message. No. Rama was convinced beyond doubt that it was Hanuman and Hanuman alone who would find his Sita. Hanuman was the only one privileged to be taken into confidence by Sri Rama, from a sea of an army that was headed by veterans like Jambavan, Neela, Nala etc. We will be able understand the significance, if we recollect that Jambavan is supposed to be the most experienced and knowledgeable of the lot. We even tend to use his name, as a synonym for any of our colleague whom we consider is supreme in his area of work. ‘Ah, he is a Jambavan,’ we remark. But, the fact that Rama chose only Hanuman and not anyone else is noteworthy. Please remember that Hanuman is still a deputy of Sugriva and has not yet become the devotee of Rama. He respects him beyond anything else in the world. He loves him. He has all the signs of a devotee. But he is still a deputy of Sugriva and looks to him for authority. We are going to see a change – and a diagonally opposite change – in Hanuman a few cantos later, after the search party headed by Angada (that included Hanuman) met Sampati, the elder brother of the vulture king Jatayu. He would no longer wait for a word or nod of approval from Sugriva, in the service of Sri Rama. It is therefore apparent that Sri Rama saw this gem in the proper light and entrusted him with all the details of Sita, including his kanayazhi, the ring, to be shown to Sita when she was found. A winner is seen by his communication skills. Nothing is impossible for the one who is well versed in the art of communication. It is a difficult art, which if not carefully handled, can cause misery. Valluvar ordained therefore ஆக்கமும் கேடும் அதனால் வருதலால் காத்தோம்பல் சொல்லின்கட் சோர்வு. ( குறள் 642) Prosperity and ruin are in the power of the tongue; guard thou therefore against imprudence of speech. He also said Weigh each circumstance aright and then speak the speech that is fit; for the increase of righteousness and profit there is no other thing of more worth to thee than it. (Kural 644) Well, Maruti, the child of the eloquent tongue, lived up to the expectations of the Lord. We have invaluable lessons from his shining example. Let us see him in action, again,

 

 

[[Category:Hanuman]]

Hanumaan - Part 1

2010-02-25T12:47:41Z

Hariki:

= Hanuman – The Trusted Deputy =

Hanuman plays a major role in Ramayana. His first appearance is in Kishkinda Kanda, the fourth book, after almost fifty percent of the story has taken shape. Yet his role in the story has its own importance and value. In fact, the entire fifth book, Sundara Kanda is devoted to him. He is the hero of the entire Canto. The name Sundara (handsome) refers to him. He is a master in the art of communication. He is an able administrator. He is a thoughtful minister. He is a crisis manager. He is a devoted servant. Self-appointed ambassador. Able negotiator. His devotion to Sri Rama needs no emphasis. And, above all, he emerges remarkably as a trusted deputy. I cannot complete this list. It is not possible for anyone to comprehend the multifaceted personality of Hanuman. Many are the studies and analyses on his personality. But it is a strange fact that not much thought has gone into his role as a trusted deputy. A deputy of Sugriva, who had pinned his entire existence on Hanuman. We know the story of Sugriva and how he was chased from pillar to post by his elder brother Vali. Sugriva, accompanied by his ministers Nila, Nala, Tara and Hanuman was hiding in the Rishyamuka parvata, where Vali could not enter because of a curse. Rama and Lakshmana were coming in search of Sugriva. When Sugriva saw Rama and Lakshmana from a hilltop, he was seized with fear. The very sight of two persons with bow and arrows shook him to the core. The mind of the poor and desperate vanara king in exile was functioning just in one track. He saw the warriors as mercenaries of his brother. He could not think of anything else. The first thought that occurred in his mind was to seek the help of Hanuman. He assigned the task of collecting information on the two strangers to Hanuman and quickly vanished into his cave, not even pausing to listen to what Hanuman had to say, if any. Hanuman’s first appearance shows him with an important assignment. He has to find out who these two strange humans were. He did not have any other instruction from his master, Sugriva. He was not given any instruction on what he should do, if he finds them to be enemies. Or what should he do if they were not. Should he collect information and come back or should he take any action? What was he supposed to do in case they turn out to be friends? Is he supposed to give any commitment on his behalf, if these strangers asked for some help? Well, Sugriva had no time for any of these instructions. His mind was revolving round just one theme. His brother and his incessant efforts to kill him. The fact is that he did not tarry even a second after assigning the task. He had already concluded that these two were agents of Vali. He says, “Vali eevalin varavinargal”. They have been ordered by Vali to fetch me. Find out. Just a one-line instruction and that’s that. How Hanuman dealt with the situation? Did he collect the information on the strangers, as was required? Did he divulge any information about his leader, in the process? When there was no instruction from the leader, how did he manage the situation when he found out those two strangers to be trustworthy and in fact on whom his leader can depend on? When they wanted to meet his leader in person, did he take them to his hiding? Let us see.

= Hanuman – The Trusted Deputy II =

Hanuman assumes the form of a Brahmin and walks towards the two. As he does so, he finds that his heart finds itself inexplicably attracted to them. He is drawn to them without any reason. His eyes are fixed on them. In an elaborate soliloquy, he mutters to himself – ‘How even tigers and pards,’ he thought within himself, ‘look on them with tenderness, even as they would on their won cubs! Peacocks and other birds fly in groups and shade the delicate bodies of these strangers from the hot rays of the sun with their great wings; clouds cool them with their little rain drops, marching over them as they walk on. The burning stones on their way become soft and cool as honey-dripping flowers fall to their feet at every step. Even trees and plants worship them, bending down their heads when they come near. Are they Dharma’s self? Are these beings gods indeed who wipe off the sorrows of living kind and give them salvation, burning way the inevitable fruits of their deeds? My very bones melt, the flood gates of love are opened within my heart and I see no limit or end to the affection that surges within me towards them.’ (Kamba Ramayana – tr. by Sri VVS Aiyar) While his soul thus melts by a sudden surge of love for them, his mind keeps working. He looks for evidences and derive logical corollary. He shows an extraordinary brilliance and sense of judgement. And he zeroes in. They look worried and depressed. But I am able to see that they are not easily overcome by grief. If they are depressed now, there must be something wrong. From the way their eyes keep scanning both the sides, (‘iru marunginum nedithu thuruvugindranar’) it is deducible that they have lost something very dear to them. They are sifting through this forest for that prized possession that they have lost. They do not have any other intention. This trait in Hanuman, to remain steadfast even when emotions run a riot, shows him in an entirely different shade from Sugriva. Sugriva was overcome by fear and was blinded. He hastily concluded that these young warriors ARE the hirelings of Vali and issues incomplete orders, before running for safety. Hanuman was also overcome by an equally strong emotion, love, which had all the potential of silencing reason. However, this was an inexplicable feeling. He did not – at that moment – have any information on these two warriors to support his feeling of love. More over, he was supposed to do certain things that are to be based on logic and reasoning rather than love-for-no-reason. Keep your cool. Allow the brain to remain uncoloured by the dictates of the heart. The judgement of the heart may or may not be right. Even when it turns out to be right, look for evidences before you come to any conclusion. That is the first message Hanuman gives to all deputies in similar circumstances. And that is not all. He surprises the reader when he meets Rama and Lakshmana. The way he gets the information that was needed and the way he handles delicate situations are to be learnt by any deputy, why, any secretary who is carrying out the orders of his or her boss, whose conscience he or she is supposed to keep.

= Hanuman – The Trusted Deputy III =

Hanuman appeared before the brothers and opened the speech with a warm welcome. He introduced himself as the son of Anjana, carrying out the commands of Sugriva who lived in that hill. The words are carefully chosen. ”இம்மலை இருந்து வாழும் எரிகதிர் பரிதிச் செல்வன் செம்மலுக்கு ஏவல் செய்வேன்”- ‘I serve my master, son of the Sun, who lives here.’ His heart melts at the presence of Rama and the verse is full of warm addresses, respectful phrases and rich encomiums. Rama was impressed with this person. Hanuman’s modest bearing, polite way of approach, his masterly use of words and his gentle speech revealed his personality. After listening to his first few words, Rama turned to Lakshmana and said: ‘It appears that there is no knowledge, brother, that this young man has not acquired. He looks a very ocean of Vedic lore. Who can he be, this child of the eloquent tongue? May he be Brahma or may he be Shiva?’ Child of the eloquent tongue. Sollin Selvan. This title, earned in a few minutes, conveys the verbal art of Hanuman. The master of communication skills that he was. There are so many other instances in the epic where his communication skills move events in the desired direction. We will see a few of them later. Sri Rama was advised by Kabandan – the Deva turned demon – before his ascendance to the heavens, to seek the friendship of Sugriva in his search for Sita. As soon as Maruti mentioned the name of Sugriva, Rama wanted to know his whereabouts. ‘We came here in search of him. We want to see him. Take us to him.’ Hanuman quickly understood the situation and he read into the mind of the Lord. He saw the opportunity of ending all their troubles. He assessed that here was a person who could overpower Vali and bring all their turmoil to an end. He answered: ‘Thou art the very embodiment of nobility, uprightness and rectitude. If thou wert to come in search of Sugriva, it harbingers our good times. He is living in misery here in this hill, hounded by his elder brother, Vali. Your arrival signals an end to all our sufferings. It is the duty of great people to protect the ones who seek refuge (sarana gathi) and allay our fears. (அபயம் நல்கி..) Whom, shall I tell him, that wants to meet him?’ ( யாரென விளம்புவேன் யான் எம் குலத்தலைவர்க்கு உம்மை ? ) Just go over the text again. Rama wanted to meet Sugriva and asked Hanuman to take him to the place where he resides. Hanuman elaborated their difficulties and asked for Rama’s support instead. Not only that. He has not yet given any clue about the whereabouts of Sugriva. Why he did so? This needs some discussion. Before going into that, another interesting thing that strikes our attention is the way Hanuman asks for the identity of the two. This situation is very similar to the one in which our modern day Secretaries are often in. A so-and-so would walk in, wanting to see the boss. He would really be a VIP. But the Secretary would have no clue as to who the person is. Think of the consequence of a question like ‘May I know who you are, Sir?’ That would lead to a very unpleasant situation, even though the question might have been put in the most polite manner. He or she immediately requests ‘May I have your card, please?’ It is important in all relationship. Recognising a person on his or her arrival. If you don’t know the person, adopt some indirect way to elucidate the information. Don’t make him or her feel that he or she is not known. That amounts to an insult. You may see this tact in the words of Hanuman, ‘Whom, shall I tell him, that wants to meet him?’ There is more. His handling of a delicate situation and getting information. What was the delicate situation? We will go into that in our next instalment.

= Hanuman – The Trusted Deputy IV =

We saw that Hanuman did not answer Rama’s desire to meet Sugriva. He presented him with their problem instead and asked for his support and he very politely asked for information on them. Lakshmana answered Hanuman. He narrated the story of Rama, right from his birth to the present moment. After hearing the entire story, Hanuman fell at the feet of Sri Rama. Rama protested saying that he should not fall at his feet, as he was a Brahmin. Hanuman then showed him his real self, and also his viswaroopa. The intention of course, was to assure Sri Rama that the ally he was seeking was only too powerful to achieve what he wanted. And to imply that they had an enemy who could not be overcome even though they were strong and powerful. The immensity of Vali’s strength was thus indirectly conveyed to Sri Rama. I have to make a mention of what Rt. Hon’ble Srinivasa Sastriyar has to say about the strength of Vali and Hanuman. Hanuman was extremely mischievous in his boyhood and was annoying the Rishis in the forest. They cursed him “that he would not remember his strength until somebody reminded him… When Vali and Sugriva fell out and became enemies, the reason why Hanuman did not show his full strength and kill Vali was that he did not know that he was the greater of the two. Sugriva did not know it and Hanuman did not know it.” At the end of Lakshmana’s narration, Hanuman bowed before Rama and told him. ‘Tarry here a while sir. I will bring Sugriva here.’ He thus eliminated a few possible embarrassments. First of all, Hanuman did not have the authority of Sugriva on what to do further with these strangers, though he was convinced of their intentions and was confident that they would help them to come out of the morass. Secondly, he should first convince Sugriva in privacy, about these strangers. You don’t know. He was already panicky, as he had already concluded they were agents of Vali. If he sees these two bow-men accompanying Hanuman when he returned, his reaction may not be pleasant. If his reaction was negative when they are present, it might not be to their advantage. Third, he should take the approval of his leader, before he makes any further move on his own. It was a question of protocol too. It may be observed here that while Lakshmana narrated the complete story of Rama, Hanuman just gave them the barest minimum outline of Sugriva’s plight. He did not even mention that Vali had appropriated Sugriva’s wife, Ruma. But it was once again a question of protocol. If Lakshmana narrated Sri Rama’s story, he had the approval of the latter and it was in his presence that he did so. In Hanuman’s case it was not so. His leader did not tell him anything about what part could be made known and which should not be. He needed authority. Though the epic does not say anything directly on these, we can infer them, on the basis of an incident that we will take up in our next instalment. But before anything else, he had his first duty. He had to convince his panic-stricken leader about the capability of these warriors and make use of them to dispatch Vali. What Sugriva did is typical of any manager who does not understand the intricacies of assigning responsibility. Responsibility goes with authority. When delegating, it is important to give the necessary authority to the person and empower him appropriately. What Hanuman did in these trying circumstances show him as a person of the highest calibre. In the next scene, Hanuman emerges as a close friend, good minister and talented negotiator.

= Hanuman – The Trusted Deputy V =
<blockquote>A deputy, who masterminded a win-win situation…. </blockquote>
As he left to report to Sugriva, the impression that Hanuman left of Sri Rama was very powerful. For, He says: 

‘Even that perfection which cannot be expressed by the Vedas, or even perceived by the uncorrupted jnana, has descended to this earth, brother, taking the shape of a Vanara. We have won this grand hero for a friend, and the omens are good; vanished now are all our sufferings and days of happiness are dawning for us. And think of the greatness of the Vanaras who has such a hero to obey his every hest.’

Who will not pay rich tributes to a chief, who is blessed with such a deputy! A deputy who needs no instructions, who takes decisions keeping his limitations of authority in view, who conveys their core strength to the other person, who keeps their immediate problem in view and constantly endeavours to solve it without being goaded. It has however to be remembered that all these qualities do not describe Hanuman completely. These are the traits exhibited by him in just one particular scene. He has a role to play in a complete book – Sundara Kanda – and a major portion of Yudha Kanda, replete with hundreds of scenes, each one presenting a different challenge and bringing out a different skill of our hero.

It has to be remembered that Hanuman, though filled with inexplicable love for Sri Rama, has not yet transformed into a Rama baktha, completely as yet. His bakthi ripens much later, when they meet Sampathi, brother of the vulture king Jatayu. His first allegiance now is to his leader, Sugriva, whose welfare he should take care of more than anything else.

When he saw Sugriva, Hanuman could not hide his joy any more. He dances for joy. ‘Aalam undavanin nindru aru nadam puriguvan,’ says Kamban. He danced even like the God who drank the poison. Rudra thandavam, as it is known. Sugriva’s mind was pacified. He understood that there is some good news and that is why Maruti is overjoyed.
<blockquote>‘O sire, we are blessed indeed, beyond measure, both myself and thy race! For the Yama is come who has the force to destroy Vali. We have crossed the sea of misery.’ </blockquote>
We then see Anjaneya narrating the story of Sri Rama to Sugriva. Interestingly, Hanuman recites a mini version of the Ramayana five times in the epic, and this is the first one of them.

His presentation to Sugriva takes a logical shape. You have two messages to convey. One is perceived and the other one is gathered. You are absolutely convinced that what you perceive is hundred percent reliable and correct, the pursuit of which would doubtless lead to the common good at large. But the gathered information needs a commitment from your boss. It asks for a certain help, which the boss is powerless to do at the moment. And the boss here, Sugriva, is easily excitable. Added to that, he is not in a very confident frame of mind now. An example of a bad manager, in every sense of the word. You desire your boss to subscribe your view. What would you do? Which message would you convey first? The perceived advantage or the proposed commitment? Hanuman tells us that the advantage comes first, even if it is notional for the moment. Another point to ponder. Sri Rama says (in the verse quoted above) ‘vanished now are all our sufferings and days of happiness are dawning for us.’ Hanuman says – and Sugriva acknowledges it – We have crossed the sea of misery. Can there be any better example of a win-win situation? If a deputy can bring about this situation, will it not be a blessing to have him with you forever? And that is what Sugriva says, ‘what is impossible for me when I have you with me?’ When you have a theory, how will you prove it? How will you convince your boss of your conviction? The only way is to put your theory to test. Hanuman does that too. He had to do it with the greatest of skills, for it was Sri Rama who was put to the acid test.

= Hanuman – The Trusted Deputy VI =

Place an idea in its proper sequence is the message that Maruti gives to anyone who has an eye for presentation skills… Sugriva meets Sri Rama and takes him to his place. A feast – of fruits and roots – is arranged. Sri Rama then notices that the feast is served by men alone. There was not a single she-monkey around. It strikes him and he puts this question to Sugriva. ‘Are you living alone? Is your wife not with you? (“porundhu nan manaikku uriya poovaiyai pirindhu ullai kolo neeyum”) The word neeyum (you too) implies ‘do you have a misery like mine? Has your wife been abducted too?’

Here lies the key to our inference (Hanuman the Trusted Deputy IV) that Hanuman did not give complete information on Sugriva to Rama in the first meeting, for the Lord would not have put forth such question, otherwise. Now that the Lord inferred it and raised the point, and now that Sugriva is present too, Hanuman narrates the events leading to their seeking refuge in Rishyamuka Parvadha.

The version of Kamban however differs from that of Valmiki. Kamban builds up the character of Hanuman – any other for that matter – in a unique way. Kamban makes his own modifications. He materially differs from Valmiki to a large extent in many places. He has valid and logical reasons for doing so. But let us not go into them. It is a separate literary polemic not immediately connected with our present discussion. The structure of Ramayana remains the same while the architectonics differ.

We spoke about the test that Anjaneya proposed for Sri Rama. Kamban differs from Valmiki here. In the original of Valmiki, we find Sugriva himself imploring Rama to prove his strength. He says:
<blockquote>“…. O delight of Raghu! It is not possible under the circumstances to ascertain whose strength is greater – yours or his; for whether a carcass is saturated with blood or dried up makes a very great difference O scion of Raghu! The same doubt (still) lingers (in my mind) about the strength which inheres in you as well as in Vali, O dear friend! Certainly in the matter of your (relative) strength or weakness will be arrived at by your thoroughly piercing a single sal tree (of the seven shown to you).” – Srimad Valmiki Ramayana (Kishkindha Kanda; Canto XI; Verses 88-90). </blockquote>
Kamban made a detour. When Anjaneya completes his narration of the events leading to their present difficulties, he remembers to add one last punch line. ‘Vali coveted Ruma, the wife of his younger brother, Sugriva. And this poor fellow is residing here in dire despair’.

Masterly craftsmanship. Rama was a person who happily undertook a fourteen-year exile, at the behest of his stepmother. (Kamban carefully repeats everywhere that it is by the design of the stepmother that Rama accepted his exile. It may be thought of as amounting to mathru vakkya paripalanam, as far as Kamban is concerned.) He gave the kingdom over which he had a right, wholeheartedly and without demur, to his younger brother. Here is an elder brother who is after the life of his younger brother. Not only that. This elder brother has arrogantly and by force taken the younger brother’s wife into his possession. How can Rama tolerate such a situation?

Not only that. It is the similarity of the situation. Rama is in a similar mental condition. His wife has recently been abducted. The emphasis of Maruti’s narration naturally falls on this point. His communication skills surface once again. If you read it in today’s context, it will be understood that in a presentation, the idea presented finds its mark, if the sequence of its presentation is kept in mind. His narration of events, ending with the abduction of Ruma struck the right chord. That drove Sri Rama to pronounce immediately ‘I will dispatch Vali, even if all the fourteen worlds stand by his side. I will kill him, get your wife back to you, and give you the kingdom of Vanaras. Take me to his place.’

Kamban shows Sugriva in doubt at this moment. Sugriva says, ‘I need to think’ (yaam ennuvadhu unndu), implying that he wished to take the counsel of his ministers. He moves aside with them.

= Hanuman – The Trusted Deputy VII =
<blockquote>Hanuman emerges as a wonderful support and guide to the leader in a dilemma… </blockquote>
A trusted deputy is one who can keep his calm when your mind is taken by storm. One who can be a mountain of support when it is badly needed. Who can guide the disturbed and doubtful mind in the right direction. Whose wise counsel can make you see things in perspective. Who aids decision-making. A leader can have turbulent times too. He can be dogged and haunted by the ghosts of the past, too. This was one such moment for Sugriva. He was not sure. It is not surprising if you keep the kind of contumely that he had gone through. The insolent might that hunted for him to whichever corner of the world he ran for shelter. It was against his wish that he became the ruler of Kishkindha. He was a devoted younger brother. He admired and indeed worshipped Vali, his elder brother. It all happened when Mayavi challenged Vali for a single combat. They were engaged in a duel deep within a cave for months together without a moment of respite or reprieve. Sugriva was standing guard at the mouth of the cave, as ordered by Vali. Their war cries shook the entire region. More than a year slipped away. Blood started flowing out of the cave. Sugriva was agitated and came to the conclusion that his brother must have been killed. Sugriva acts on impulse in many a place in the epic. He was overcome by grief at the thought of the death of his brother. He did not verify. In his own words: …concluding him to have been killed (by the demon), I for my part was overcome by a feeling of misgiving through affection. Then, on seeing after a long time blood mixed with foam emerged from the aforesaid hole, I felt extremely distressed because of that. The yell of thundering demons too reached my ears, while the noise of my elder brother, even though he was roaring while engaged in the encounter, did not fall on my ears. By recourse to reason on the strength of the aforesaid indications, I for my part concluded my (elder) brother to have been killed. -- Srimad Valmiki Ramayana (Kishkindha Kanda, Canto IX). He then rolled a boulder and sealed its entrance. On his return he was enthroned much against his will. When Vali returned after killing Mayavi, he was enraged. He mistook Sugriva and his intentions in sealing the mouth of the hole when he was fighting. The travails of Sugriva started then. The amount of suffering he had undergone and the knowledge of Vali’s strength made him think. Naturally. In case Rama did not succeed in his attempt, he would remain to face the wrath of Vali. He needed counselling. He needed the strength of his deputy. He needed to be guided. He wanted to have a trusted deputy to lean on. He looked for reason and supporting evidence to join hands with Sri Rama, to kill Vali, which alone can put an end to his troubles. 

= Hanuman – The Trusted Deputy VIII =
<blockquote>Convincing Sugriva on the supremacy of Sri Rama’s strength over that of Vali…  </blockquote>
 The ensuing scene in Kamba Ramayana shows Hanuman in perfect control of the situation. He talks to his leader. Soothes his ailing heart and affirms that Sri Rama was none but the Lord Supreme who has come to the earth to establish Dharma. He says, ‘His hands bear the marks of the conch and the divine disc. I haven’t seen a single human who can equal him. I have the assurance from my father, the Wind, that he would come to save us when we are in trouble. He had also told me that I would know him by the strange kind of feelings of love, when I meet him. Such feelings fill my heart now and I have no doubt that He is the Omniscient. He will kill Vali. You need not have a second thought on this.’ But the leader was still not convinced. Hanuman then suggested the test. If Rama can pierce a single Sal tree with his arrow, it would prove his strength to drive another through the valiant chest of Vali. Sugriva brightened. This was the right test that he was looking for. He returned to Rama and told him: I would beseech you to go with me thither. It would put my heart to peace if I see your arrow piercing one of the seven Sal trees over there. Just a two line request. The remarkable thing about Rama is he subjected himself to the test. He smiled. He understood the reason why Sugriva wanted him to prove his strength. The version of Valmiki, of course, is different. There we see Sugriva at pains to put his request across to Rama. Rama is subjected to two tests in Valmiki. To throw the bones of Dundubhi to a distance of two hundred bows or eight hundred arms length. When Rama did this – he hurled it over a distance of ten yojanas or eighty miles – Sugriva was still not convinced. That was a carcass after all. He wanted something more than that and requested Rama to undergo the second test! “The carcass was thrown in the past, O my friend, while it was saturated with blood, full of flesh and fresh (having been immediately killed), by my (elder) brother Vali, at a time when he was exhausted and drunk. Having been stripped of its flesh, it is now light and converted into (mere) straw, when compared to its former weight…. The same doubt (still) lingers (in my mind) about the strength which inheres in you as well as in Vali….” Sri Rama smilingly subjected himself to the second test by Sugriva – in Valmiki Ramayana and the only test in Kamban – and pierced all the seven Sal trees with a single arrow. The greatness of Rama lies in the fact that he accepted his strength to be tested. He was too willing to prove himself. But the point remains that Hanuman was instrumental in brining about a friendship between them, convinced his leader, blinded by fear and consequent mistrust and paved the way for a long lasting relationship between the two. His negotiating skills made both the parties involved that each stood to gain and that they had nothing to lose. It could not be anything else. For it was the Lord himself and Hanuman the trusted deputy who were the players in the game.

 With this, we move on to see Hanuman the Crisis Manager.

= The brewing of a crisis I =
<blockquote> A crisis is in the making. Who else can handle it so beautifully and diffuse it, except Hanuman… </blockquote>
 There are moments in life when one is put under tremendous pressure. Waves after waves of events would keep splashing up not allowing one to think. You concentrate on one event and try to apply your mind. The next seed of emergency sprouts the very same moment. This is a kind of plant that grows into a tree, within seconds. One event intensifies the other and the next event nurtures the previous while at the same time giving birth to an unending number of events, each moving in the same direction. We have all been through such a virtual whirlpool in a river of fire, when our senses refuse to work and mind goes blank, when it has to function at its highest speed.

 Let us see a couple of such moments in the Ramayana and how Hanuman handled them. 

'''The killing of Vali and after'''

 Vali was killed by Sri Rama. We know the story and how he was killed. The argument over the way adopted to kill Vali is as old as the Ramayana and it goes on and on. The volume of arguments and explanations has been so immense that these rival the Ramayana in size. There is only one difference. The Ramayana has an end. The rival edition of arguments over the Vali episode will never have an end! We will take this up for discussion one of these days and see what Valmiki and Kamban have to say as well as veterans like Sri VVS Aiyar and Rt. Hon’ble Srinivasa Sastriyar opine.

 Sugriva was installed as the King of Vanaras. There are other interesting points in the story, like the advice of Sri Rama to Sugriva, on administration, for instance. However, these will have to wait for sometime now.

 Rama had the assurance of Sugriva when they became friends that the latter would take immediate steps to organise the search for Sita, on becoming the Vanara king. However, when Sugriva became the king, the rainy season was nearing and as always happens with any project in our times too, rains necessitated the postponement of the efforts for four months, until autumn. A respite for four months

 More over, Rama reconciled to the fact that Sugriva had become the king after a long period of commotion, near-death situations and a series of turbulent times. He needed time to settle down as the new king, get the reins in his hand and take charge. On his personal side, he was reuniting with his wife after a very long time. Therefore it is only natural that he needed some time to cool off. He had to relax and rejuvenate too!

 Rama refused to enter Kishkindha saying that he was not supposed to enter any town or village during his period of vanavasa. The coronation of Sugriva was presided over by Lakshmana, instead. After the ceremony, Lakshmana returned to Sri Rama and they decided to take up their abode in a cave of Mount Prasravana till the rainy season was over. There, Sri Rama spent his time in anguish, caused by his separation from Sita. Lakshmana was his only source of comfort.

= The brewing of a crisis II =
<blockquote> The seed of the crisis… Sri Rama in a depressed mood during the rainy season </blockquote>
 Kaarkaalap Padalam (the Canto of the Rainy Season) in Kamba Ramayana portrays Rama in a depressed, anguished and distressed mood. The verbal painting is so vivid and detailed that you feel one with Rama. He is not able to bear the separation from Sita. Each and every little bird, animal, flower, creeper – in fact, almost all excepting the valiant Lakshmana standing by his side (!) – reminds him of his Sita. He speaks to the peacock burdened by its feathers; he addresses the creepers laden with flowers; he addresses the deer; he speaks to the clouds and the rains! The dark, rain-bearing clouds remind him for a moment of the demons and ogres whose king had taken his Mythili away. The next moment a lightning bursting forth from the cloud would remind him of his endeared. The poet weaves a magical web. He takes you to Rama and places you closest to his heart so that you hear him whine and pine for his beloved.

 A period of four months seems to be unending. He is not able to wait. Time, it appeared, suddenly changed its pace and moved at a snail’s pace. Lakshmana pacifies him and lends him the much-needed psychological support. I give below a slice from his words:

 “Cease giving way to agony, O heroic prince! You ought not to grieve. It is undoubtedly known to you how all the purposes of a grieving man get actually frustrated… Root you out grief once for all and make your determination firm… You are capable, O scion of Kakutstha, of turning upside down even the earth with its oceans, forests and mountains, much more surely you can overthrow the notorious Ravana” - Srimad Valmiki Ramayana (Kishkindha Kanda, Canto XXVII).

 '''The crisis is born'''

 The elaboration at this juncture has its own reason. We see Rama in such agony. He has always been such a controlled person. His face was like a lotus blossomed on the canvas; a painting of a lotus (chithirathu alarndha senthamarai), recollects Kamban’s Vaidehi, in the asoka vana. His face was the same smiling and fully bloomed lotus, when he was asked to assume kingdom and also when he was asked to leave for forest. So controlled a person was he. We see him in tears in Karkalap Padalam. He is so terribly upset after Sita was found missing in the hermitage. The sole reason for his not being able to control himself was his immense love for Sita. He should be seen in this background first. For how else are we to understand his anger at the end of the rainy season? He was so terribly upset with Sugriva, for not taking any action after the passage of the rainy season. In a fit of rage, uncontrollable anger, he told Lakshmana
<blockquote> ‘Tell him,’ said Rama, ‘that the bow which We Have bent to establish Righteousness and end All evil ones, unbroken yet doth rest In Our hands; and let him know that Yama has not Yet ceased to work, nor we to handle darts… (Kamba Ramayana; Kishkindhai Padalam) Translated by Sri VVS Aiyar. </blockquote>
 We should mention an aspect of Lakshmana’s quality, before proceeding any further.

= The Brewing of a Crisis III =

 The crisis takes shape and bursts forth in seething and uncontrollable rage…

 Rama always stays in control. Very rarely did he lose his temper. You can count such occasions with the fingers on one hand, or may be with one or two fingers more, from the other. Even when he was engaged in a fight with Ravana, he remains cool. When his hands string the bow and shower arrows, his face remains calm and he maintains a smiling countenance. This fact is acknowledged by the very Ravana that he fought against.

 Ravana tastes defeat for the first time and returns to his palace with disgrace written all over his ten faces, on the graceful words of Rama ‘retire for the day and return in the morrow for a war’ (indru poy porukku naalai vaa). Reclining in his bed, he recollects the happenings of the day. ‘He shoots his arrows in an unending shower that would seem not to stop even if aeons and aeons of time cease. His arrows singe even the primordial fire under the earth; they singe the air that they pass through; they would singe the tongue that utters the words ‘Rama’s darts’ and they would singe even the very mind that thinks of them……… But he remains calm. He aims his arrows at me as playfully as he did, when he shot clay-tipped darts on the hunched back of Mantara. I am unable to see even a trace of anger on his face. (sinam unnmai therindathu illai) – (Kamba Ramayanam, Kumbakarnan Vadhaip Padalam; Yudhdha Kandam)

 Therefore, one can understand the gravity of the situation when he shows out his anger and uses the choicest of harshest of words. ‘Tell him (Sugriva) that the arrows that rooted out numberless wrongdoers are still with me. My mighty bow is still with me and your arrow (the reference obviously is to the arrow that killed Vali) is still with me. Yama has not forgotten the art of killing nor have I forgotten archery. This is our order.’

 Our order. Notice him using the royal we to refer to himself. I have not come across a single other instance where he uses the words ‘our order’ in the entire Kamba Ramayana. Lakshmana is just the contrast of Rama as far as control over his anger is concerned. But he is angered only when he feels that the interests of Rama are threatened. He dedicates himself to the service of Rama. You cannot see a single instance where Lakshmana seethes with anger for any other cause. Right Honourable Srinivasa Sastriyar cites the scene when Rama was exiled and Lakshmana is reddened with rage. He beautifully captures his nature in the following words:

 “Then he appeals to his brother, “Tell me, tell me, I cannot keep myself under control. Tell me which the person is whom I am to attack and slay for your sake. Name him. Give me the order.” That is a point, which I wish to draw attention. In spite of his uncontrollable fury, the frenzy of anger, in spite of that Lakshmana is not willing to take the field and apply violence – he is so ready to apply violence – unless he, Rama, gives the order.”

 And that sparked the rocket, in its journey to the mars! ‘I will go and finish them off’ roars Lakshmana. Rama realised his mistake. Sastriyar says, “To have excited this excitable creature was very wrong. So he said to him, ‘Brother Lakshmana, don’t take things literally. I was in a temper. I spoke roughly. Don’t go and communicate these things to Sugriva. Speak gently, manage it all properly.” But Lakshmana was not in a mood to listen. His fury had already been ignited and it was too late to reverse it. He leaves to meet Sugriva. And what a chaos results by the acts of the nervous, frightened and foolish monkey-watchmen, complicating the job of our crisis manager!

= Crisis turning into calamity =
<blockquote> The immensity of the crisis. Hanuman takes charge of the situation… </blockquote>
 Lakshmana, the reincarnation of Sesh Naag, was really infuriated. In earlier occasions, it was Rama who used to pacify him. Now it is he who fuelled his anger and ignited it too! And with what kind of words! He is too ready to be convinced about the dangers that may befall his master. ‘He is a faithful dog. He barks at every little suspicion’ says Srinivasa Sastriyar. He also makes this observation. “He was one of those great natures which are highly susceptible, which could be excited to a pitch of excitement easily…made angry quickly, but at the same time liable to lose that anger quickly too and become generous and even magnanimous afterwards.”

 It is more appropriate to describe Lakshmana’s rage as uncontainable. There is a difference between uncontrollable and uncontainable. The wanton and vexatious anger of Duchchasana, younger brother of Dhuriyodhana, was uncontrollable. Lakshmana was uncontainable. But back to the job in hand.

 Lakshmana strode, taking long steps, walked to the fort of Kishkindha, his very style of walking betraying his impatience. ‘He went like the arrow of Rama that sundered past the seven Sal trees,’ says Kamban. So much of destructive energy disseminated from him. He pulled a branch here, a branch there, broke them into pieces and stamped his feet on rocks and pounded them to powder. The gauntlet is thrown down; but who is going to take it?

 From here Kamban varies the version of Valmiki and heightens the drama. The monkey watch-keepers saw his approach and were afraid. They did not know what to do. The poor, frightened, stupid and innocent creatures closed the massive doors of the fort, stopping him. They did not mean any insult. They did so because they did not know any other way to stop him. This increased the fury of Lakshmana. He was virtually a burning coal. He forced the door open with a powerful kick of his leg and just flowed in like the molten lava. He twanged his bow, striking terror everywhere. Angada saw the advance of Lakshmana and ran in to wake up his paternal uncle, Sugriva. Wake up? Yes. Sugriva was drunk. He was filled up to the brim, as tight as a liquor bottle. Poor Angada could not wake him up. A slip of a boy. What could he do? He then runs to Hanuman, to organise things. To face Lakshmana; to take his wrath; to pacify him; to explain things to him; to reassure him and to stop the impending destruction.

 Hanuman quickly assessed the situation. He knew what to do. His first task was to pacify Lakshmana. To cool him down. So that he is in the right frame of mind to listen to reason. Hanuman knew that when emotions run riot, especially when rage reigns supreme, nothing could crack the shell. The person would not listen. He would not be amenable to logic or reason, however good he may be otherwise. The first task is to dip this burning coal in cold water so that he listens. Let us see his skills surfacing once again.

 The Ramayana gives us one more important lesson. Sugriva had in fact ordered his troops from various regions to reach Kishkindha, the previous day. “Please take steps to see that my entire army as well as the troop-commanders muster without delay with its generalissimo… Capital punishment will be awarded to the monkey who arrives hereafter fifteen nights (from now); no reconsideration should be allowed on this point. Nay, accompanied by Angada, you should positively approach the elderly monkeys (personally) with reference to my command.” This responsibility was assigned to Hanuman, who had without brooking a moment’s delay, sent messengers all over to organise the troops. But one important thing was forgotten. Keeping Rama informed simultaneously!

= An emergency in the battlefield =
<blockquote>The story of Lakshmana’s predicament in the battlefield and how Hanuman managed the situation… </blockquote>
We have seen it already that Kamban varies his version of the story, adding a brick here and changing a structure there and intensifying the drama, sharpening the logic and honing the characters, while keeping the basic structure unchanged. Kavimani Desika Vinayakam Pillai sang of Kamban: ‘அயன் படைப்பைத் திருத்தி ஓர் அழகு செய்தான் ’ (He modified the creation of Brahma and added beauty to it.) Kamban’s task was like adding a little more colour and fragrance to a lotus of thousand petals. And he did it. As Sri V V S Aiyar puts it:

 “Now the plot in almost all its details is Valmiki’s. But if Kamban takes the situation from Valmiki, he has treated them absolutely in his own way. In the manner of developing the situations, in the gradation by which the climax of each situation is brought about, in the justesse, which knows how to bring out all its capabilities out of each situation, we feel the touch of the master artist. In the manner also in which the incidents have been joined together to form the whole, no ordinary skill has been displayed. Every limb of Kamban’s story is of course familiar to the student of Valmiki. But on going through the whole poem of Kamban, one is constrained to exclaim, ‘here is a building which is built on the same plan no doubt, and with the same materials, but which possesses a striking individuality of its own.” (Kamba Ramayanam A Study – The Architectonics)

 The crisis on the day one of the battle is one such event where Kamban shows the quick wit, judgement and valour of Hanuman coming into play. But before that we have to discuss the character of Ravana. Unless we do that, it will not be easy for anyone to understand the gravity of the situation, the kind of predicament Lakshmana was in and how Maruti diffused it. Therefore, we will see a few highlights in his character (if they may be called highlights) just enough for the point in discussion.

 Ravana, son of ViSravas, was the direct descendent of Brahma. Great grandson, so to say. He was the half-brother of Kubera, from whom he coveted the kingship of Lanka. The epic says the even the five elements changed their nature, on his order. For, such was his penance. Srinivasa Sastriyar remarks, “It (his penance) was out of the ordinary even for these mythical stories. He was born with ten heads, and it would appear that at end of every thousandth year of penance he sacrificed into the holy fire one of his heads. In this way he sacrificed nine, when nine thousand years were gone. When the ten thousandth year was gone, he was about to cut his tenth head and head and put it into the fire, when Brahma was gratified and asked what it was he wanted.”

 Ravana asked for immortality. As immortality was not possible, Brahma suggested that he could ask for invulnerability, instead. And then Ravana asked that he should not be killed by Devas, Asuras, Rakshasas, Yakshas, Kinnaras, etc. The list went on and on. Ravana did not include the puny creatures, men in the list. His contempt for men was so much that he considered it an insult to his person to include them in the list and ask for protection against them. Thus grew his might, his power and his kingdom.

 Ravana is an example of a person who attains great heights, still managing to retain his baser qualities. Greatness without goodness.

= Mind is the mightiest weapon =
<blockquote> Ravana broke Lakshmana’s arrow case and the latter needed some time to resume. Hanuman intervenes to manage the scene… </blockquote>
 Ravana was undoubtedly one of the mightiest warriors of his times. He is fond of repeating his prowess, shamelessly. Like a tiger that needs to roar before its leap, just to inflate its own ego, he keeps mentioning his past achievements, every now and then. He is particularly proud of his lifting the mount Kailash over his shoulders, with the Lord and his consort sitting on it. However, he would prefer to omit the sequel to it, the Lord pressing his toe slightly and his being entrenched under the massive weight of the mountain for years on end. He would love to flaunt his might, of fighting the ashta dhik gaja (guardian elephants of the eight directions) and winning them over, single-handed. All the rakshasas would invariably start their address to him with one or the other reference to his deeds, for that pleased his ego. He was virtually living in a house of mirrors, seeing and enjoying his own reflection everywhere and anywhere that he turned. Ravana moves in to fight

 He was apprised of the siege of Lanka by the vanara warriors. He has all along been telling that it would not befit his dignity to fight with those two puny, two-handed creatures, Rama and Lakshmana and the puniest of all, monkeys, that lived on fruits, flowers and vegetables. The mighty Ravana should have an opponent of equal strength. For him, it was like a man deciding to wrestle with ants and worms. However, he decides to go to the battlefield on the first day, to fight with (in his own words) ‘those creatures that were armed with stones, branches, nails and teeth.’ ‘When Ravana enters the field, will you go back with your lives intact?’

 '''The combat with Lakshmana'''

 He moves like tornado in the sea of vanara army, seventy vahinis of them. His mighty and tall figure crushing the monkeys to death, causing destruction everywhere. Lakshmana encounters him. On seeing Ravana, Lakshmana’s blood boils. ‘You can’t escape now O thief, who schemed and stole Sita from my protection’. So saying Lakshmana swiftly bent his bow and showered Ravana with the sharpest of arrows. Ravana stopped all of them, mid way in the air and destroyed them. A long battle ensued and Lakshmana was gaining an upper hand. At that time, Ravana aimed an arrow at Lakshmana’s quiver and broke it. Kamban says:

 Thoongum sara nedum puttilin sudar velavarkku ilayan Vaangum saram vangaa vagai aruththan aram maruththan

 ‘Ravana, the one who goes against Dharma, broke the quiver (arrow case) of Lakshmana that was hanging from his shoulder so that he could take no more of his arrows, immediately.’ That stopped Lakshmana’s action for a while. Ravana was gaining an upper hand.

 Hanuman saw this situation from a distance. Lakshmana should be enabled to move away from the field for a while. More important, he should move away in such a manner that it does not cause disgrace. The mighty Ravana must set his mind on something else at least for a time. His attention should be diverted. It should be done immediately, without wasting a second. Ravana could not be trusted to show that kind chivalry at this moment to allow time for Lakshmana to resume.

 He swung into action. It was a battle of wits in the first instance, rather than test of strength. Hanuman used the bloated ego of Ravana and played upon it, to divert his attention. We will see that in our next instalment.

= Mind is the mightiest weapon and the weakest betrayer =
<blockquote> Hanuman inflates Ravana’s ego to keep him out of focus. An example of how pride can be used against the proud… </blockquote>
 Anjaneya walked in front of Ravana’s chariot, blocking his view. He addressed Ravana, and I give the essence of Kamban’s poetry.

 ‘Don’t indulge in foul play. Stop this (fight with Lakshmana) now. There are many more encounters and many more combats to come. Let us see how valiant you are, then. Listen to me now.’ Observe his tact in the use of words. Stop this. He did not say stop what. He merely implied the fight with Lakshmana. The other sentence is aimed at pricking the ego of Ravana. Hanuman follows it up with a seeming praise, immediately.

 ‘Your strength and valour are known the world over. You won all the three worlds. You overpowered Indra, the lord of all Devas. You fought with the guardian elephants of the eight directions.’ Hanuman inflated the ego of his enemy, to begin with just adding a single line ‘but your death is certain this day’. Then he assumed his viswa roopa and stood before him like the very Trivikrama himself, with a raised right hand in preparation of an attack. ‘Look at me’ roared Hanuman.

 ‘You are a skilled archer, Ravana. Your proficiency in other weapons of death is well known. You have a row of twenty strong shoulders. You are an adept at the art of war and are sharp of intellect.’ After showering so many words of praise, Hanuman adds the line once again, ‘but are you strong enough to fight with me?’

 He then goes on to remind Ravana of his deed of which he is so proud and fond of. ‘Your might that established itself in your lifting of the Mount Kailash, your bravery of fighting the dhik gaja, the heaps and heaps of your strong shoulders… are they strong enough to withstand a blow of this monkey, with just one hand?’ (kurakkuth thanik karaththin pudaip porai aatruvai kollaam…) No doubt, Ravana, you have twenty shoulders. I have just two. You are the mightiest of the rakshasa race, that is the mightiest of all races in the world. I am after all a monkey. But can you withstand a single blow of mine, if I pound your chest? Are you strong enough to take my punch? Will you live after I pound your chest? In case you live, you can hit me back. Are you ready?

 Look at it. The address is so cleverly phrased. It praises Ravana for a moment and inflates his ego. It teases him the next moment and infuriates his pride. Ravana lost his senses. He said, ‘Ah monkey! Even the Yama, the god of death, is not brave enough to stand before me. You had the temerity to stand before me and challenge me to single combat! Let's see how strong you are. Here pound me… let me see how strong are your hands’ so saying he showed his chest to Hanuman. When Hanuman threw a punch on his chest, the tusk of the dhik gaja that was broken and remained embedded in Ravana’s body, came out through his back and fell on the ground. So powerful was the punch. Then the duel ensues and war takes a different shape and Ravana faces Rama, loses all his army and was sent back for the day by his chivalry.

 The point is, Hanuman was able to divert the attention of Ravana and made him to stop his fight with Lakshmana at a time when Lakshmana was in a difficult situation. Ravana’s ego was easily inflated and was used against him, to keep him defocused.

 There was another instance when Hanuman praised Indrajit. But that was not like what he did to the father, Ravana. It was almost a worshipful prayer. Hanuman shows us that even praise can be employed, as a weapon against the enemy, if need arises. Let us see how he did it and why he did not succeed in it, though the technique is commendable. When the very purpose of the war is nullified…

= Indrajit and his master plan to shock Rama into inactivity… =

 Indrajit is depicted as the most valiant, powerful and clever of all rakshasas. Even the killing of the mighty Kumbakarna does not go beyond one canto. Ravana is shown in the battlefield on two different occasions. But Indrajit was the only one who puts in a stiff fight against the host, running to several cantos. He could bind both Rama and Lakshmana as well as the entire Vanara army, with his nagasthra – the snake noose. They were lying motionless, till Garuda appeared in the scene and the snakes lost their power in the presence of their natural enemy. However, it has to be mentioned here that the Nagasthrap Padalam (Canto) was Kamban’s addition to the original of Valmiki. Valmiki does not mention this.

 Again, it was Indrajit who with the Brahmastra, pushed Lakshmana and the entire army, excepting Sri Rama – and Vibishna who was not in the field then – into a stupor, necessitating Hanuman to bring the hillock of herbs to rejuvenate them. It has to be accepted that this son of Ravana was quite extraordinary in his skill. Not only in his skill with the bow; but in employing maya (illusory techniques) in his warfare. To be more proper, one may like to call it war(un)fair!

 After the vanara host and Lakshmana were brought back to life from the stronghold of the unfailing Brahmastra, Ravana summons Indrajit once again and asks him to go to the battlefield. Indrajit was one among those who spoke against the wise counsel of Vibishana and chided him for advising Ravana, the all powerful, to return Sita, who was the wife of after all, a man. For, man is nothing but food for rakshasas. Why should someone be afraid of his food, Kamban makes a humorous remark, through a rakshasa.

 But the later happenings make Indrajit realise the truth. He is quick to realise that Rama and Lakshmana are none but the Supreme, in human form. He tells his father – ’மனிதன் அல்லன்’ He is not a man; ’தொல்லை வானவன் அல்லன்’ He is not one of the demi-gods. He is the Supreme one. Father, when I set the Brahmastra against them, I included Rama as its target. It is a wonder that it didn’t touch him. This is proof enough father, to show that Rama is none else but Narayana himself.

 But Ravana taunts him. He accuses Indrajit of being afraid of mere humans. This is the same tactics that Ravana adopts each time he is advised against the retention of Sita. He chided Vibishana and insulted him to such an extent that he left him. He reproached Kumbakarna with cowardice when he advised him to return Sita. Now, it is for Indrajit to take the blame. Ravana was headstrong. Not a strong-head.

 Indrajit was hard put. He realised that it was not within his power to turn his father to the right direction. Of course, he stood by the side of his father, aided and abetted him, until he came to know of the supreme might of the opponent. Therefore, what Indrajit was afraid of was not Dharma, but defeat.

 He then assured Ravana of his support. He designed a quick plan. He needed time to perform the Nikumbhila yaga. If he were able to complete it, it would make him invincible. But, these two humans and the vanara host should be silenced till then. They should be shocked out of their senses. They should be put in a state of indecision or they should decide to leave the island, of their own.

 Indrajit had a clear plan.

= When the very purpose of the war is nullified… =
<blockquote> The plan to frustrate Rama, Lakshmana and the entire Vanara host… </blockquote>
 The reason why Rama, Lakshmana and the vanara host were in war against Ravana was to liberate Sita. If Sita were killed, it would make the war purposeless. That would frustrate them and make them lose their heart, Indrajit thought. They may give up this war. That was one easy way of stopping the war. There was no point in continuing the war, since the chances of success seemed bleak and since these humans were no humans at all.

 But there was another dangerous possibility. If Sita was killed, they may rise up in anger – instead of getting frustrated – and redouble their efforts, fight to the last with even more vigour, at least for the sake of taking revenge. Therefore, it was also necessary to keep them inactive, or indecisive till such time that he could complete the yaga.

 However, there was no question of killing Sita. It would frustrate Ravana more! He would not allow it. Therefore, Indrajit created an illusory Sita in living form and decided to kill her instead, in the battlefield. There was one difficulty, though. The person who witnesses the gory deed, must have seen Sita. It was ideal to kill this maya Sita, in the presence of Rama. But he would easily find out the difference. He has, after all, lived with her for so many years. He therefore chose to kill maya Sita, in the presence of Hanuman. Now, Hanuman has seen her twice in the asoka vana, when he came in search of her a couple of months ago. He would not be able to see the intricate details, if he sees her from a distance. More over, if you manage to whip up emotions, not even the most intelligent would be able to see the truth. Therefore, Hanuman seemed to be the ideal witness.

 That was not enough. Indrajit proposed to make an announcement in the field, within the earshot of Hanuman, that he was on his way to Ayodhya to kill Bharata, Satrughna, and their mothers and to destroy the entire city.

 Kamban says: pogalar endra pOdhum – Even if they don’t go anumanai aandup pOkki – by sending Hanuman there (to Ayodhya) aagiyadhu arindhaal andri – (they would try to know) what has really happened; until then arunthuyar aatral aatrar – they would not be able to bear the immensity of this grief.

 The news that Sita was killed would stop them from further action. The thought that I was on my way to Ayodhya would frustrate them and make them inactive. Since Sita is already lost, they may decide to go to Ayodhya to protect them from destruction. Even if they do not go, they would at least send Hanuman to Ayodhya to find out the truth. If Hanuman moves out of here, that itself would give us sufficient respite and I would have time to complete my yaga.

 It has to be observed here that even Indrajit considers Hanuman as a very valuable warrior, whose absence would help him in his efforts. The Nikumbhila yaga was so important, for it would give Indrajit invincibility and invulnerability against anyone.

= When the very purpose of the war is nullified… =
<blockquote> Stooping down before an enemy in a difficult situation demands a different kind of chivalry. Hanuman did that too… </blockquote>
 The vanara army that came back to life with the divine herbs that Hanuman brought revived their efforts without wasting a moment and set Lanka on fire. Hanuman was moving in from the Western gate and Indrajit appeared before him with the maya Sita held firmly in his hand. ‘Look here!’ he thundered. ‘You came here in war against us, for the sake of this woman. My father was indifferent. I will not be so. I am going to kill her now’. Thus speaking, he unsheathed his sword. That rendered Maruti, the great communicator, speechless.

 This is the only place in the entire epic that we see Hanuman in a bewildered, perplexed and blank state of mind. He looked at the woman once again. ‘kaNdavale ivaL enbadhu kaNdaan.’ He realised that this was the same woman whom he saw earlier. The verse continues. ‘koNdu idai theervadhu Or koL arigillaan.’ He was unable to find a solution. ‘Undu uyirO ena vayum ularndhan.’ He remained as though he was lifeless, with a parched mouth. ‘I don’t have an option,’ thought Hanuman, ‘but to appeal to his moral sense.’

 It was one of those moments when you don’t afford to take any risk however least it would appear. There was no time to think or act. Even if he chose to pounce on Indrajit, he may let his sword slice Sita. Though it was an illusory Sita, it has to be remembered that there was no time for Hanuman to go into that question at all. Immediately he started saying:

 ‘Naanmuganukku oru naalvarin vandhai.’ ‘You belong to the fourth generation of Brahma’s lineage. You have studied and understood the finer points of Vedas. Do not kill a woman. Killing a doe-eyed and innocent woman would attract censure and lead you to infamy. Hanuman goes to the extent of saying ‘kodhu ill kulathu oru nee gunam mikkai’. You come from a family that is blemishless and you possess very high qualities.

 ‘envayin nalginai Egudhi endral’ If you grant me (what I beg of you) ‘nin vayam aam ulagu’ the entire world would come under your fold. Observe the use of the word ‘nalginai.’ It means anything given with mercy. The mighty Hanuman pleading for mercy? Yes. He decided that this was no moment for valour. He could not take chances. Had anyone who knew Sita happened to be there, it would have been a different story altogether.

 However, Indrajit had the luxury. He could kill Sita, for it was only an illusory form. He would not have been able to do this but for this fact. In fact, the very Ravana attempted to kill the real Sita when Indrajit was killed. He did not do so for wise counsel prevailed on him. Slaying of a woman was despised to such an extent that even Ravana was afraid of doing so. The message from Hanuman is crystal clear. ‘Do not hesitate to stoop. If the situation demands, do so with all your heart, despite the fact that you may be more powerful, more wise and more just.’ Stooping down before an enemy in a difficult situation demands a different kind of chivalry. Hanuman did that too.

 To recall the words of Rt. Hon’ble Srinivasa Sastriyar, “We want a man who is not a superhuman; that has no value to us. We want a man essentially human in his feelings, in his outlook on life, in his struggles and triumphs. We want him to be human, and being human, to triumph over his human limitations, develop his divinity and in the end establish himself in the throne of human hearts as King, unsurpassed…You must read the story as a human story, lived among human beings, by a human being…”

 The news of slaying of (maya) Sita reached Rama. We see Rama in a melancholic, depressed, perplexed and dazed condition. We see Lakshmana questioning the need to follow Dharma. We have been through similar situations. This question has always haunted our minds. ‘What do I gain in following this path of righteousness? It has not taken me anywhere. What have I gained except suffering, in my pursuit of Dharma?’ Such questions haunted Lakshmana too. Rama had no answer, too.

 He lived like us. He rejoiced; enjoyed and was mirthful and witty like us. He encountered problems like us. He went through depressive moods like us. But he came through them, remaining steadfast and always unswerving from the path of righteousness. We will see Rama and his decision making skills and will return to Hanuman, soon.

= Sri Rama, the embodiment of perfection =
<blockquote> Rama has the dignity of Nestor and the cleverness and skill of Ulysses, but Nestor lacks the fire and delicate moral sensibility and Ulysses the straightness… </blockquote>
 Scholars have been repeatedly emphasising that the story of Rama was not created by Valmiki. It was found by him. Rt. Hon’ble Srinivasa Sastriyar says: Valmiki was not perhaps the creator of either Sri Rama or his story. He only presents him to us as he had him presented to himself. Nor is it possible to maintain that he invented or devised many of the incidents and episodes, which illustrate the character of his hero and his heroine. They too must have come to him from ages before. I am considering Valmiki and his story in the ordinary human light. Of course, tradition has it that he was Sri Rama’s contemporary and composed the poem in Rama’s own day. Whether that be exactly true or not, it is certain that Valmiki’s imagination was not brought into play in portraying Sri Rama or in detailing the narrative.

 Rajaji remarks in his Mahabaratha ‘though the word story is associated with Mahabaratha, it is not a story in the usual sense of the word. It is unlike a novel that is usually written for the enjoyment and pastimes of its readers. It existed even before Vyasa wrote it…Grass germinates only from grass and it is not within the power of humans to create it. The Ithihasas were in existence even before they were written.

 What he says about Mahabaratha is true of Ramayana also. The characterisation of Rama is unparalleled in human history. Sri VVS Aiyar, the great freedom fighter and scholar, who carefully carried volumes of Kamba Ramayana in his hand baggage, even when he was hounded by the British Police on charges of sedition, wherever he went from England to France, Germany and other countries, compares Sri Rama with all the other heroes of various epics.

 And where is Rama’s like or superior in epic story? Can we name Nestor along with him? Can we name Ulysses? Can we name the pious Æneas? … … … We think every one of these falls short by many an inch of the stature of our Rama. Rama has the valour of Achilles, but is free from the littleness that would, for instance, conjure Jove to hurl the Greeks, his own countrymen. Rama has the dignity of Nestor and the cleverness and skill of Ulysses, but Nestor lack the fire and delicate moral sensibility and Ulysses the straightness, of the Prachanda Kodanda Rama, who will go through fire rather than go back upon his pledged word. The Messiah is not worked up by Milton with the same power with which he has worked up his Satan and Beelzebub or Adam and Eve, and his figure does not leave a lasting impression upon the readers’ imagination as does the figure of Satan; and there is a shadowiness about him which takes away a great deal from him, though as literary creations they impress the reader with no less force than the character of our hero.

 Rama was an embodiment of perfection. In fact, the Valmiki Ramayana begins with the search of Valmiki for the ideal hero whose achievements he could work out into a Mahakavya. Narada suggests him the name of Sri Rama. Of course, every character has its imperfection and a certain amount of imperfection is woven deliberately round his story, at least for us – ordinary mortals – to feel comfortable with Him. And, the intention was to make us feel one with Him, to see Him in our everyday garb and to feel that such perfection is possible of attainment, if we had the desire and the will.

 We will take a quick look at his character and return to Hanuman. We will however come back to our hero, Sri Rama once again, to study him in detail, for the very purpose of the study of the epic will not otherwise get fulfilled.

= Sri Rama and his distress =
<blockquote> When distress strikes repeatedly like the unending waves of the ocean striking on a rock… </blockquote>
 Let us go back to Sri Rama, where we left him, in the battlefield. Hanuman is at first unable to break the news of the slaying of Sita. ‘am solaaL iruththal kanden endra yaan,’ ‘Me who told him that I saw her, the sweet of words,’ ‘arakkan kollath thunjinaaL endrum sollath thOndrinEn,’ ‘have to convey (the news that) she was slain by the ogre.’ ‘It was I who saw her; I who carried the happy news to my Lord; and how am I going to break this news to him – a news that would put my Lord to untold misery once again. But what had to be conveyed had to be conveyed.

 It was a double attack on Rama. The pathos built by the poet is something that has to be read, to be enjoyed. By enjoyment, I mean enjoyment of his poetry and his ability to be highly descriptive with the minimum number of words. For how else one is expected to enjoy pathos! I give the transliteration of just one verse followed by its meaning. Just look at the number of physical-states that he is able to pack into a four-line verse and paint a vivid picture within a small canvas.
<blockquote> thudithilan; uyirppum illan; imaikkilan; thullik kaNNEr podithilan; yaadhum ondrum pugandrilan; porumi uLLam vedithilan; vimmip paarin veezhndhilan; viyarththaan allan; aduththu uLa thunbam yaavum arindhilar amararEyum. </blockquote>
 thudithilan – he did not tremble (was shocked beyond that); uyirppum illan – his breathing stopped (slowed down); imaikkilan – did not bat an eyelid; thullik kaNNEr podithilan – did not shed a tear; yaadhum ondrum pugandrilan – he did not utter a word; porumi uLLam vedithilan – did not weep with a broken heart; vimmip paaril veezhndhilan – nor did he fall on the ground with a cry. viyarththaan allan – even sweat did not appear (it is a natural physical function to sweat under stress. But he was beyond that too.) aduththu uLa thunbam yaavum arindhilar amararEyum – even the Devas did not know the extent of his distress.

 Rama was shocked beyond words; beyond emotions; beyond movement; beyond everything. Then Hanuman broke the second news of the expedition of Indrajit to Ayodhya. It was not the loss of his Sita alone. It was the news that Indrajit has moved towards Ayodhya in his pushpaka vimana. He might kill everyone. He may cause untold misery to the people of Ayodhya. He might kill his mothers three. He considered Kaikeyi, who sent to him on exile as his own mother still. The thought froze him into inaction for a moment. The immensity of emotions then makes him fall down, unconscious. He fell down like lifeless, says Kamban.

 This is the height of loss that a person can ever think of. God forbid. Loss of wife and the news of her being slain, when the protector is so close with drawn sword, with a mighty bow and a quiver that remains ever filled up – the arrows returning by themselves. What more! He might lose his kith and kin in a distant hometown. Should I remain here or should I go there? Should I follow that wretch, find him out, kill him, avenge my loss, and protect my people or should I remain here?

 Lakshmana was his usual self again! He could not bear this any more. His brother was in distress. With an uncontrollable rage, he boils up. He wants Rama to throw his Dharma to dogs. Enough of it. Let us swing into action. For otherwise, it would be a shame on us that we could not protect anyone that we were supposed to protect.
<blockquote> angum iv aramE nOkki arasu izandhu adavi eydhi mangaiyai vanjan patra varambu aziyaadhu vaazhndhom </blockquote>
 ‘You spoke of Dharma. Your path of righteousness led us to the forest. And it drove us till we lost Sita. Your Dharma is of no use now. If we remain inactive with distress, we will be laughed at as weaklings and who would not shackle us and enslave us?

= Sri Rama and his distress =
<blockquote> The validity of following righteousness often arises in our minds. Turpitude seems to be a better and wiser option for rectitude at such times… </blockquote>
 Such conflicts do occur in life, for good persons. We are often witnesses to the sufferings of the good and we also see the not so good, prosper in life. The validity of following righteousness often arises in our minds. Turpitude seems to be a better and wiser option for rectitude at such times. It is natural says Valluvar. The worthless do not have any standards to live up to!

 நன்றறி வாரிற் கயவர் திருவுடையர் நெஞ்சத்து அவலம் இலர் (குறள், 1072)

 Happier than men of conscience are these despicable ones! For they never have any pangs of the heart to feel. (Tr. by Sri VVS Aiyar)

 You have a conflict only when you know the difference between the right and the wrong. When one does not know the difference and is happily oblivious of what he is doing, where is the question of conflict and where are the resultant pangs of heart? Womanising and having a desire for another man’s wife, for instance, did not involve any moral issue for Ravana, though Vibishana and even Kumbakarna spoke against it. They were as regular and habitual for him, as are morning ablutions for any of us. He naturally did not and could not see what was wrong in him. There was no conflict for him. On the other hand, the extremely good also do not have any conflict for they do not swerve. ‘Devar anayar kayavar’ – ‘Like unto very Gods are the base on earth’ – said Valluvar, ‘For they too are a law unto themselves!’ Conflicts occur only when our convictions are not strong enough.

 But in the case of Lakshmana he was not speaking out of frustration. It was an outpouring of boundless love for Sri Rama. He could not tolerate the agony of Rama. His burden is greater than that of Rama. Because he is burdened at Rama’s burden! You could not see a single instance in the entire epic where Lakshmana is angered or frustrated for a personal reason. All his joys and sorrows were intertwined with Rama. For him, there was no Dharma that is greater than Rama. It is apt to recall his words, when Rama pacified him when he was exiled and when Lakshmana rose against Dasaratha, here. When Rama said that he should not speak ill of his father, Lakshmana retorted ‘That doesn’t matter to me. You are my father (nal thadhyum nee). You are my master (thani naayagan nee). You are the mother that bore me(vayitril petraayum neeyE). His love for Rama was so well known that Sumitra, Lakshmana’s mother, told him ‘Accompany Rama to the forest as a servant. Come back when he comes back. If anything happens to him, give up your life in his service.’

 When on a later occasion, after Sita was taken away by Ravana, Rama laments saying, ‘It is only appropriate that I die now. You go back to Ayodhya,’ Lakshmana recollects these words. ‘If you are bound by the words of your father, I am bound by the words of my mother. I can’t leave you.’

 For Lakshmana therefore, it was a choice between Dharma and greater Dharma. It was not unnatural for him to speak in that manner.

= Seeking help in times of distress =

 The greatest of anyone who trod this earth, did not hesitate to seek the advice of Vibishana, his follower, who took refuge in Him.

 There is something very interesting that ’22 Biggest Mistakes that Managers make and how to correct them” lists as the fifteenth mistake. Failure to seek advice. Managers shy away from their subordinates and do not ask for their advice. After all, a boss is a boss and he cannot be advised by someone from below. Listen to a manager who adopts the following techniques to get advice from his subordinates. He says:
<blockquote> • The first thing I do is to get my employees in the proper frame of mind to be able to ask their advice. • I need to be open to their suggestions and not allow my management position get in the way. • When I ask my subordinates for their ideas, I am sincere. • I realise that all of us are more interested in our own problems than someone else’s. I therefore make my employees understand that my problem is their problem too. • I do this by asking for their help and advice and admitting my ignorance. • Once I do it, my subordinates automatically see it is their problem as well as mine. Once again, apply all the rules to Sri Rama. Were the rules written for him or from him? </blockquote>
 Rama, the model administrator, would not hesitate to seek help and advice from others in such circumstances. He knew whom to seek advice from. Vibishana Saranagathi was one such instance when he asked for the opinion of each and every one of his allies and listened to Hanuman, the only one apart from Rama himself, who spoke in favour of Vibishana. Now Hanuman himself was crestfallen. He was not in a fit state of mind. Lakshmana could not be consulted. His mind was consumed by rage. Rama never considered Sugriva could play the part of a wise counsellor. He had never sought his opinion, excepting in one instance – Vibishana Saranagathi – and that was an occasion when everyone was asked to speak. He looked at Vibishana. ‘Tell me O Vibishana, is there any way of reaching Ayodhya quickly? Let me call this war off. Let everything else take a back seat. I have to reach Ayodhya now and kill that Indrajit. I will come back here after seeing crows pecking at the eyeballs of Indrajit (after his death).‘ He asked the right person. The right answer was in the making. However, Lakshmana intervened before he could speak.

 Lakshmana was now reminded of the valour of Bharata. He tells Rama that there was no need to go there because Indrajit was no match to Bharata and he could dispatch Indrajit, without much effort. Hanuman, volatile in uncontrolled emotions now, intervenes to say, ‘Climb on to my shoulders my Lords! Let me take you to Ayodhya this moment. Or permit me to go there, alone. Let me go there and finish of the scoundrel.’

 The brothers prepared to climb on to the shoulders of Hanuman. Vibishana stopped them. ‘I was grieved at your grief. I could not think for a while. I am now clear. I do not think that there is any need to go to Ayodhya now. If the slaying of Sita was a fact, the world would not be able survive after that. That we exist now is proof enough that some illusion has been employed. More over, Ravana would not permit such a thing to happen. Therefore, the incursion into Ayodhya must also be a bluff. I prithee to wait for a while. Let me verify the facts of the matter and we will decide the necessary course of further action after my verification.’ Only a rakshasa knows the heart of another! Seek for help, wise counsel from the right source. Rama, the greatest of anyone who trod this earth, did not hesitate to seek the advice of Vibishana, his follower, who took refuge in Him.

 And, finally the manager in the book adds something more interesting. I don’t ask for advice. All I want is reassurance that my idea is right. Vibishana Charanagathi was one such instance that needs our attention now.

= Of councils and counsels I =
<blockquote> What is the purpose of summoning a meeting? The difference between the approaches of Dasaratha and Ravana… </blockquote>
 Seeking the opinion of others on important issues has been an established practice in this country. Some did it with genuine intentions of getting to know the opinion of others; they accepted the wise counsels of others. If an idea was not acceptable or difficult of implementation, they explained the reason why it could not be taken. There were yet others who called for councils and meetings, just to make the so-called advisors to accede to their views, however wild and crooked these may be. It was no different in those days, either!

 Dasaratha summoned all his ministers just before the proposed coronation of Sri Rama, told them of his decision to bring Rama to the throne, and sought their opinion. He gave them his reasons for doing so, elaborately. After due deliberations the council accepted his views and expressed its joy on the coronation of Rama. At that point, Dasaratha put them a question. The poet says, “ooriya uvagayai oLikkum sindhayan”. He decided to hide his feelings of joy. He wanted to gauge their feelings. He asked them:

 ………ip pommal vasagam ugavayin mozindhadho ullam nOkkiyo thagavu ena ninaindhO thanmai yaadhu…”

 Are you acceding to the coronation of Rama because you are all pleased with the decision? (ugavayin mozindhadho) Or is it because I say something and you all want to echo the emperor’s views? (ullam nOkkiyo) Or do you think that this is proper and acceptable? (thagavu ena ninaindhO) Why do you accept?

 The ministers and chieftains gave him their justification. The point is, Dasaratha need not have done this. He was the Emperor and Rama was his heir. It was an indisputable fact that Rama was the eldest and he should assume office after Dasaratha. There was no need for any opinion from anyone. But even so, Dasaratha sought the opinion of those who would be ruled over. It is the sign of a good leader. He was not satisfied with their acceptance, did not show his joy out and demanded an explanation from them.

 On the other side, we see Ravana calling his war council, after Maruti set Lanka afire. He presents a case before the council. What had happened was due to his infatuation for a woman, who was already married to another man and his ego that does not permit him to see that he had committed an unpardonable offence, accept his false move and return Sita to her husband. What he presented to the council was a different story. He focussed on what had happened to Lanka, due to the misdeeds of a monkey. He told them that it was an insult to the entire Rakshasa race and posed a threat to their power over the three worlds. But did the council accept what he said? Who cares? It is Ravana rajya. You are supposed to reflect what His Majesty says; visualise things as he shows and always stand by his side. After all, is he not magnanimous enough to permit you to say ‘yes’ to whatever he says?

 Was there any protest? Who put forth the first protest, if at all it could be considered protest? How did he face criticism? Was Vibishana the only one to advise him against his immoral passion? Let us see him in council.

= Of councils and counsels II =
<blockquote> A good politician even in those days, Ravana makes a personal misconduct of his an issue facing the country, involving the dignity of the entire race </blockquote>
 Ravana whipped up passions in his opening address. ‘Suttadhu kurangu’ A monkey set fire to Lanka; ‘Kettadhu kodi nagar’ the entire island was destroyed; ‘kilayum nanbarum pattanar’ (hundreds of) our relatives and friends died; ‘paripavam engaNum parandhadhu’ indignity spread everywhere; ‘ittadhiv ariyaNai irundadhu en udal’ just my body ways lying on this throne.’ His speech very cleverly avoids any reference to his misdeed. He harps on just one incident – a mere monkey setting fire to the country protected by the mighty rakshasas. A good politician even in those days, this Ravana, he makes a personal misconduct of his an issue facing the country, involving the dignity of the entire race.

 Though protest starts in the first response by an unnamed army-chief, it died its natural death. Ravana is showered with praise of his might, valour, power and what not. The first strong voice of protest starts with Kumbakarna. ‘You are speaking about spoiling of the reputation of the race. The canker started the day you imprisoned the wife of another man. It is worsening with the passage of every day, as you keep going to her, fall at her feet and beg her for her love. You should have sought our counsel before venturing into such an expedition. Anyway, it is now too late to think of a remedy. We may not be in a position to return Sita, as it may mean that we are afraid of those weaklings. We will go to the mainland before they move in here and fight with them there.’ Ravana did not react. He did not like this speech but could not say anything. Kumbakarna was his forte. He was in fact superior to Ravana, in physical might. As for physical stature, Ravana would measure up to the height of Kumbakarna, when the latter squatted on the floor. Ravana therefore did not want to pick up a quarrel with his brother.

 Indrajit then jumped up in haste. His speech was full of passions and was another attempt in drawing the attention of everyone to the disgrace caused by a monkey. At this point Vibishana intervened. He said:

 “Thou art still too young, my boy, to join in this debate. Thy mind sees not whole; thou dost not realise the critical nature of the times we now live in, nor the consequences of the advice that thou givest. Thou art like a blind man who would foolishly attempt to touch up a picture that is being painted by artists.

 Even those who had in former times conquered the gods in their might and ruled them in their pride with an iron rod have only fallen ignominiously in the end. For who are the evil ones that ever permanently ruled the Devas? A truce, therefore, to thy childish, foolish talk!” (Translation by Sri VVS Aiyar) He then turned to Ravana. In a long peroration, with a respectful opening, he points out that it was not possible for a monkey to set fire to their land. ‘ulagin tham manai aanaval karpin vendhadhu alladhu Or vaanaram suttadhu endru unardhal maatchiyO?’ The fire that burnt the island was the fire of chastity of Sita, who was the mother of the entire world. Don’t think it is just a monkey that set fire to this island.’

 He does not stop with that. He goes on to narrate the story of Iraniyan that we saw in an earlier topic (Narasimavatara and the Art of Problem Solving). He emphasised the point that Iraniyan was much more proud, pompous, valiant and valorous than Ravana. Even such a powerful demon, despite being protected by a complicated boon, had to breathe his last. Therefore, it was wise to accept the mistake of Ravana, to return Sita and to seek the pardon of Rama.

 Ravana knew only one way in which to react to wise counsels that do not please him.

= Of councils and counsels III =
<blockquote>
 It is our deeds that shape our destiny. What is our future, after all? It is our past, modified by the present…
</blockquote>
 ‘Nothing can happen to me,’ screamed Ravana. ‘You say the boons that were granted to me don’t protect me against humans. So what? It is not necessary to look for the grant of a boon for everything. Who gave me the boon that invested me with the power to lift the Mount Kailash? Who granted me power to fight the dhik gajas? I therefore need no express blessings of anyone to fight these frail weaklings. You said Rama is in incarnation of Vishnu. What can he do against Ravana’s might? What was he doing when I overpowered Indra and broke the mighty tusks of the divine elephant, Iravada? Oh, probably he was a little boy then, not grown up enough to fight me!’ So typical of Ravana. He would not listen to an advice that disapproves of his thought, word or deed. He did not stop with that. He accused Vibishana of owing allegiance to his foes. ‘I know your mind. You have developed a secret desire for my throne. You conspire against my fall. Your heart is on the Rakshsas’ crown. It was you who recommended the release of that monkey under the pretext that it is not proper to kill an emissary. That led to the destruction of Lanka by fire. You conspirator! Do not stand before me. If you ever again show your face in my realm, you will die at once!’ Does it not sound familiar? Accusations are the rewards of good advice. Ill-treatment is the reward of intentions that are good. It has been so, right from the beginning! Was it destiny that made Ravana go blind to the danger that was facing him? May be. But the undeniable truth is that it is our deeds that shape our destiny. What is our future, after all? It is our past, modified by the present. A bad deed modified by a good deed or vice versa makes the future. ‘Forgive me, my mighty master. I tried to show you the path of righteousness. I tried to open your eyes to the bottomless pit into which you are about to fall. I could not. I leave this place now’. He left Lanka with four of his followers, Analan, Anilan, Aran and Sampathi. Was it proper for Vibishana to leave the side of his brother? This is a question that has been discussed for long. Vibishana is portrayed as a traitor. He left his brother at a critical moment, seeking his personal protection. However, this is one of those moments that are known as ‘Dharma sankatam’. You may call it a dilemma to an extent. When you are riven by opposing choices and compelled to opt for one or the other. You take one path and you will be going against the other, which though conflicting, would have a compelling reason to pursue it. And vice versa. The stand taken by Vibishana to surrender unto Rama was in pursuit of Dharma. And the stand taken by Kumbakarna, to stand by the side of his brother was also part of Dharma. Though Kumbakarna was opposed to Ravana ideologically, he fought for him and gave up his life for him, as his Dharma was that of a soldier. Implicit obedience was his Dharma. Kumbakarna acknowledges this in a later canto. We will see that when we deal with Kumbakarna. Now for the council of Rama to ascertain the opinion of his followers, whether or not to accept Vibishana. He was clear about what he had to do. He was however not prepared to take an arbitrary decision. He wanted all his followers to put forth their opinion, for it would at least give him an opportunity to tell them why he wants to do such-and-such a thing. Of councils and counsels IV Make your team feel comfortable with what you do, for it is the team that is going to execute your decision. Sri Rama shows how… Vibishana decided that surrender unto Sri Rama was the only proper thing for him to do. He mentions to one of his ministers: ‘I have not seen Rama as yet. My heart melts with love for him when I think of him. I do not know why. May be He is the one who ends the cycle of births and deaths.’ He reached the other side of the ocean where Rama had camped. The vanara guards mistook him and his companions and were all set to fight with him. Hanuman sensed the pandemonium and sent two of his deputies to find out the reason. The messengers of Hanuman collected information on the Rakshasa and reported to Rama. From a later verse, it is apparent that Rama decided what should be done even at this juncture. However, like his father when he ascertained the opinion of his counsellors on the proposed coronation of Rama, he remained calm and did not give room for others to read his thoughts from his countenance. ‘Listen my friends!’ He addressed the chiefs of the vast army Sugriva, Nala, Nila, Jambavan and Hanuman. ‘You have heard the report on the rakshasas.’ By this single sentence he implied, ‘You have heard that he advised Ravana to adhere to the path of Dharma and return Sita. You have also heard that Ravana was angered by his words and that he has thrown him out.’ ‘Now tell me. ‘Ivan kaip pugar paalanO kaziyar paalanO.’ Is he worthy of joining us (shall we grant him the surrender that he seeks) or should we decline?’ He spoke just two sentences. This is the most important point to note. The person who seeks advice, especially from his followers, should in the first instance be calm and should limit his question to a dispassionate short sentence. He should not give out any clue to his followers about his own views in the matter. Expressing any view at this stage would only colour the views of others. That would not enable them to speak their heart out. Only the most carefully phrased query can elicit the real opinion in such circumstances. This clue is observable in the councils of Dasaratha and Sri Rama. Ravana’s war council is in sharp contrast to the assemblies called for by Dasaratha or Rama. He opened his council with an emotional and strongly prejudiced peroration. He expressed his views at the very beginning and that discouraged his followers from speaking what they really thought. The opening speech sets the tone of the council. It took the most courageous and steadfast of them to speak out the truth – but alas, Ravana was not in a mood to listen to it. It is important for a leader to first listen to the opinion of his followers, whether or not he agrees with them. He may accept with a viewpoint or he may not. That is a different issue altogether. Getting the view of all, and convincing them of a particular idea, get their acceptance and support is the first task of any leader, on all matters of importance. Know your team. Make them feel comfortable with what you do. Your team has to be convinced first, for it is the team that is going to execute your decision. Nobody can expect a ready and willing co-operation from a team, unless it is properly convinced and imbued with conviction. We have examples of how to do it and how not to do it! Let us come back to our council. Sugriva, the chief of Vanaras, rose up to speak first. Now, Sugriva is an interesting character. He is strong; valiant; but highly emotional. He is brave; bold; but too impulsive. He had many traits that did not befit a leader at all. Who could not do wonders, if he had a deputy like Hanuman! Of councils and counsels V Rama summed up ‘When a person comes to me seeking refuge in me, I cannot but grant it. May this end in victory or may this lead to defeat...’ ‘You are asking us!’ Exclaimed Sugriva. ‘You are a learned person and are the very embodiment of wisdom. I submit to you what I sincerely think of, my Lord. Please consider why this Rakshasa came to us in the first instance. There had been no clash between Ravana and Vibishana. Nor did Ravana attempt to kill him. Is it not laughable that a person moves away from the side of his brother, mother, father, teacher or the king in the face of a war? Is it fair?’ Innocence is the other name for Sugriva. He was talking against Vibishana. He was chiding him for leaving his brother and trying to join with his brother’s foe. He did not realise the faux pas that he was committing. Was it not true that Sugriva was guilty of a similar sin – if it were a sin – which he was attributing to Vibishana? Did he not seek the help of Rama to dispatch his elder brother? Little did he realise that his a speech would put him in a delicate situation. If the questions that he was raising were turned against him, how would he face them? But Rama remained silent. There are several other instances where Sugriva shows out his impulsive nature. We will see them later. Other chiefs rose one after the other. Not a single one of them was in favour of accepting Vibishana. Hanuman remained silent in a corner of the gathering. Rama turned towards him. ‘Maruti ennum nEr ilA arivanai nOkkinaan arivin mEl uLLAn.’ He asked for his opinion just by glancing at him, with a raised eyebrow and by an inviting nod. Hanuman did observe the vulnerability of Sugriva’s situation, though none made a mention of it. After the formal initial observations he started with a softening remark. ‘Vibishana must have heard of the fact that Vali was killed and Sugriva gained his kingdom. (Vali viN pera arasu iLayavan pera…) It is therefore natural that he came to Rama in search of his welfare. More over, this rakshasa is very virtuous. Look at his face. His very face reveals his intentions. In my search for Sita in Lanka, I had seen his house also. He is a deeply virtuous person. In fact, it was he who spoke to Ravana to leave me, quoting from books of yore. His daughter, Trijada, is by the side of Janaki, consoling her and reducing her pain. ‘I perceive his joining us as a good omen. In my view he has to be granted the surrender that he asks for. But, I don’t know my Lord, what you have decided in your holy mind (Veda nool enath thagaya thiru uLLam).’ Rama remained absolutely silent till the last word was spoken to him. ‘I think Maruti has a valid point,’ he observed. ‘When a person comes to me seeking refuge in me, I cannot but grant it. May this end in victory or may this lead to defeat. It is against Dharma to deprive a person of the surrender that he seeks.’ He then elaborated his reasons for accepting Vibishana into their fold and convinced the gathering. And you know what he did? He sent Sugriva to receive Vibishana and bring the latter to him. Protocol was one reason. A king receiving a king-to-be. Ensuring that there were no bitter feelings left in the heart of Sugriva was another. We will see more. Child of eloquent tongue A winner is seen by his communication skills. Nothing is impossible for the one who is well versed in the art of communication… As we have seen earlier, Hanuman plays the most important role in the epic. We have been studying various facets of his character when we took leave of him for a while to examine a couple of the wonderful qualities of the dazzling hero of the epic, Sri Rama. We will now go back to Maruti, whom we saw as a trusted deputy and a crisis manager. Anjaneya is known for his communication skills. We saw Rama conferring upon him the title Sollin Selvan (Child of eloquent tongue) even at the very first meeting. There are several instances in the story where his communication skills turn the rudder in the right direction, enabling a smooth sail in rough waters. Not for nothing that Rama developed his trust in him. He singled out Hanuman and gave him his ring when the vanara army – 70 vahinis of them (by the way, vahini is a number that is many more times greater than akshauhini) – was being briefed by Sugriva, prior to its search for Sita. Rama took Hanuman aside and gave him a description of Sita, her appearance and qualities. He even confided in him several intimate moments that the couple had, to enable him to convey them to Sita, when she was found, to establish the genuineness of Hanuman and to gain her confidence. Now, that is quite unusual. The normal practice would be to inform the entire army of the identification details of Sita and give them a message from Rama, so that anyone who is able to locate her can convey the message. No. Rama was convinced beyond doubt that it was Hanuman and Hanuman alone who would find his Sita. Hanuman was the only one privileged to be taken into confidence by Sri Rama, from a sea of an army that was headed by veterans like Jambavan, Neela, Nala etc. We will be able understand the significance, if we recollect that Jambavan is supposed to be the most experienced and knowledgeable of the lot. We even tend to use his name, as a synonym for any of our colleague whom we consider is supreme in his area of work. ‘Ah, he is a Jambavan,’ we remark. But, the fact that Rama chose only Hanuman and not anyone else is noteworthy. Please remember that Hanuman is still a deputy of Sugriva and has not yet become the devotee of Rama. He respects him beyond anything else in the world. He loves him. He has all the signs of a devotee. But he is still a deputy of Sugriva and looks to him for authority. We are going to see a change – and a diagonally opposite change – in Hanuman a few cantos later, after the search party headed by Angada (that included Hanuman) met Sampati, the elder brother of the vulture king Jatayu. He would no longer wait for a word or nod of approval from Sugriva, in the service of Sri Rama. It is therefore apparent that Sri Rama saw this gem in the proper light and entrusted him with all the details of Sita, including his kanayazhi, the ring, to be shown to Sita when she was found. A winner is seen by his communication skills. Nothing is impossible for the one who is well versed in the art of communication. It is a difficult art, which if not carefully handled, can cause misery. Valluvar ordained therefore ஆக்கமும் கேடும் அதனால் வருதலால் காத்தோம்பல் சொல்லின்கட் சோர்வு. ( குறள் 642) Prosperity and ruin are in the power of the tongue; guard thou therefore against imprudence of speech. He also said Weigh each circumstance aright and then speak the speech that is fit; for the increase of righteousness and profit there is no other thing of more worth to thee than it. (Kural 644) Well, Maruti, the child of the eloquent tongue, lived up to the expectations of the Lord. We have invaluable lessons from his shining example. Let us see him in action, again,

 

 

[[Category:Hanuman]]

Ravana - Part 4

2010-02-25T12:42:05Z

Hariki:

= Predictably Unpredictable II =
<blockquote>What happens to that reputation now ! He is at the feet of someone who really hates him. Only a perverted hysteric can be this unpredictable… </blockquote>
‘Accept me as your slave, have mercy on me!’ so saying Ravana did the most unexpected thing. The mammoth egotist who stood there moments ago vanished into thin air. His pride shrunk to thinner than the thinnest of threads. He fell at the feet of Sita.

‘kudimai mUndru ulagum seym kotraththu en adimai kOdi,’ Here, accept me, who has established my kingdom in all the three worlds, as your slave. ‘aruLudhiyaal.’ Have mercy on me. ‘mudiyin meedhu mugizhththu uyar kaiyinnan,’ His hands went over his heads, so saying. ‘padiyin mEl vizhundhanan,’ He fell on the ground (at the feet of Sita) ‘pazhi paarkkalaan.’ (There is no wonder he did so for) he was not mindful of the disgrace that his act would bring to him.

Shocking! Is that not so? One has to place oneself in the position of Sita to understand the extent of harassment and suffering that this act would have caused in her mind. Our custom is to bless the person who falls at our feet. We observe this as a matter of tradition. The younger generation that falls at the feet expresses its respect and the elders whose hearts melt at this, happily bless them. What would Sita do now? What was she, far, far younger to Ravana to do now!

But for Ravana, that was simply nothing. It was not disgrace for him. It was just another strategy. He must have anticipated all this even as he reached the Asoka Vana. And that must be the reason why the celestial maidens who, accompanied him till they reached the spot where Sita was imprisoned, withdrew and moved away. ‘aayidai arakkan arambayar kuzhuvum allavum vEru agala, mEyinan…’ Ravana reached there while the maidens and other withdrew… That obviously was an instruction. They cannot take a step either closer or far away without the nod of their master, Ravana!

“These tender soles (of yours) are being lovingly pressed with my heads. Show (your) grace to me at once; I am your obedient servant. Let not these words uttered by me pining from love fall flat (on your ears). It is well-known that Ravana salutes any woman whatsoever with his head bent low.” (Valmiki Ramayana, Aranya Kanda, Canto LV, Sloka 35-36)

The golden-knot of Kamban is untied here. Right on the first scene when Ravana is introduced in Aranya Kanda, he makes one point. ‘maadhar valiya nedum pulaviyilum vaNangaadha maguda nirai’

Emotional blackmailing. That’s what we call such an act now. Just think over and recall the style of his opening words! And compare that with what he is doing now! Who could have anticipated such a turn! Valmiki gives us a similar portrayal in the first interview, moments after his arrival in Lanka.

is the attribute by which he presents Ravana to us for the first time. Our society, as evidenced by all classic and devotional literature, has accepted this ‘falling at the feet’ in a most personal circumstance, namely to please her during the ‘mock resentment’ when in wooing. Ravana is said to be so hard-hearted as not to stoop even at such a time. And what happens to that reputation now! He is at the feet of someone who really hates him. He is begging for her love. And he has fallen at her feet. Only a perverted hysteric can be this unpredictable.

= Mountain Slighted by a Flower =
<blockquote>When she retaliates, she does so very beautifully. “Interposing a blade of grass between herself and Ravana when spoken to as aforesaid… </blockquote>
A person who does not hesitate to stoop to the level of falling at someone’s feet should be expected to have done it either out of respect or out of love, as discussed in our last posting. It was neither out of respect nor out of love that Ravana did this. It was more out of impulse and running short of any other options to bring Sita to his way that he adopted this emotional blackmailing. Sita was not moved at all. ‘kalodum thodarndha nenjam kaRpin mEl kaNdadhu uNdO?’ she retorted. My will is as strong as the stone. And for me there is nothing stronger than my faultless chastity (to hold on to).

When she retaliates, she does so very beautifully. “Interposing a blade of grass between herself and Ravana when spoken to as aforesaid, Sita (a princess of Videha territory) for her part, emaciated as she was through grief, fearlessly replied…” (Valmiki Ramayana, Aranya Kanda, Canto LVI, Sloka 1)

She took a blade of grass, threw it before her and addressed it instead of looking at Ravana and speaking to him. She conveys to him by this act that she would not look at him because he is not worth even a glance; she also ensures that he understands that she equates him with a worthless piece of a blade of grass, that too, plucked from the ground and whose life has thus been ended; and above all, she very clearly communicates her determination not to look at him even for answering. Addressing a blade of grass clearly shows that she avoided looking at him not out of fear but out of contempt.

‘sol idhu theriyak kEtti thurumbu! enak kanandru sonnaaL’ Listen to my word you nitwit, you worthless scum, she retorted in anger. Her detailed answer, taking the words of Ravana point by point and breaking them, proving them wrong brings out not only the strength of her intellect but the strength of her character as well. ‘You blabber that you plucked the Mount Kailash from its very roots and boast that you overpowered the elephants that guard the cardinal points. ‘silai eduththu iLayavan nirkka, sErndhilai.’ But then if you are so very strong, you did not arrive till Lakshmana left the hermitage. You waited for him to leave my presence. That so very amply shows the material that you are made of! Is that insult not sufficient for you? ‘thalai eduththu innamum magalir thaazhdhiyO?’ As if that is not sufficient you are falling at the feet of women!

‘Falling at the feet of women,’ hits out at the motive behind Ravana’s act of doing so and not at the action. This has to be understood carefully, for otherwise it may lead to interpretations from many other angles. The answer of Sita would more appropriately be dealt with and studied later when we see Sita. The person who went to the extent of effacing his own personality and placing his head at the feet of Sita proves that he is volatile once again. His total personality changes once again. He is infuriated. The real Ravana comes out now. He is ashamed that Sita hit him so very hard. The mountain slighted by a flower!

‘piLandhu thinbEn endru udanranan’ In his anger he cried ‘I will slice her down and gobble her.’ ‘peyarndhanan peyaraan.’ He took a step towards Sita with that end in mind. But he retraced his step. ‘kiLarndha seetramum kaadhalum edhir edhir kidaippa.’ He was pulled in opposite directions by his anger and the lust (I would prefer this word here, instead of love) that engulfed him.

= Pride or prejudice? =
<blockquote>
Was his love for Sita so very intense? Or was his desire for her grew like forest fire that consumed him in the end, just because he was not able to accept the fact…
</blockquote>
This kind of an impulsive act became a routine for Ravana. He could not but place his head at the feet of Mythili, every time. It must have been gossiped about among the lower rungs. In the war council that Ravana convenes after Lanka is set fire by Hanuman and rebuilt, Ravana, as is wont of him tries to whip up passions. He sees the act of Hanuman as a challenge to the Rakshasa pride; as a shame on the entire race. A mere monkey could walk into their highly guarded country, converse with someone who is imprisoned, kill their kith and kin in large numbers, burn their country with the tail that was set ablaze, which was meant as a punishment, thus throwing the punishment back on their race and escape the best of rakshasa guards.

Kumbakarna was clearly against what Ravana was doing. He did not like Janaki being held in prison in Lanka. And he was the only one in the entire war council – apart from Vibishana, who speaks only later – who could voice his opinion, strongly against Ravana. ‘You say that Rakshasa pride has been slighted by the daring act of a monkey. ‘nannagar azhindhadhu ena naaNinai nayaththaal.’ You were very eloquent about the shame that fell on our lot by the destruction of the country. ‘un uyir enath thagaya dhEviyargaL un mEl in nagai tharath thara,’ Even as your beloved wives, who must be considered as your very soul, desire your company and look up at you smilingly (when they love you so much that they are prepared to forget all the ills that you perpetrated by the imprisonment of Sita and when they yearn for your love) ‘oruththan manai utraaL pon adi thozhath thozha’ you prefer to fall at the feet of a woman who is the wife of another man begging for her love. ‘maruththal pugazh pOlaam.’ And she keeps on rejecting you. Refusing what you are begging for. She slights you. She hits back at you. And, do you, my brother consider these as feathers on your cap? Does this act of yours add to the repute of the race?

It can thus be seen that Ravana did not confine his act of falling at the feet of Sita to one instance. No other phrase can better describe his act. One cannot call his act as ‘touching her feet’, ‘going down on his knees’ etc. When he falls down, he falls flat on the ground with the row of his heads touching her feet. Was his love for Sita so very intense? Or was his desire for her grew like forest fire that consumed him in the end, just because he was not able to accept the fact that there could be a situation when the great Ravana, the mighty Ravana, the Ravana who was the terror of the worlds could be refused? Did he persist in his attempts and tried to persuade her to his side by adopting whatever that was possible and also whatever that was not possible, just because he could not bear the thought of denial?

If at all Ravana desired to have something, to own anything, he did not have to stand for permission. He was used to just walking into whichever territory it is and violate anyone for anything. This was the first time that he could not fulfil what he desired. Was it that he went into this pursuit blindly because he was impelled by his pride that was humbled by a woman? Or was it that he persisted in trying to win her hand because he was in love with that woman?

Before answering the question, let us now go into the interview between Ravana and Hanuman that clearly establishes the volatile nature of Ravana and that brings out different shades of Ravana.

= Interview with Hanuman – a prelude =
<blockquote>
What started as a scuffle by his destruction of a major portion of the Asoka Vana, soon turned into a skirmish, which led to a combat…
</blockquote>
The capturing of Hanuman, whom the rakshasas and Ravana took very lightly, turned out to be a long drawn out process, instilling fear in the minds of all. Actually that was what Hanuman intended. He was not ready to go back silently after the successful completion of his mission, as a mere errand boy. He wanted to make it very clear to the Rakshasa race and more importantly to Ravana, that there are others in this world who could counter them effectively, who could kill them, destroy their kith and kin and destroy their very country under their watchful eyes notwithstanding.

What started as a scuffle by his destruction of a major portion of the Asoka Vana, soon turned into a skirmish with the arrival of the kinkaras of Ravana, which led to a combat with a higher level of warriors – the five commandants – and took the shape of a battle with the necessity to press a stronger leader of a higher order, namely, Aksha the youngest son of Ravana and with his gruesome killing it assumed the proportions of a mini war when Indrajit had to come in and use his divine weapons. Just against a single Vanara. One man army. Or should we call it ‘one monkey army!’

Of course none could have expected that a monkey could be so very powerful. But with the killing of the five commandants Ravana should have woken up and responded to the reality. What went with the five commandants was a very large army which was minced down to mere meat and bones in a matter of less than an hour. (Remember? The entire time span of events in the Sundara Kanda is only ONE day.) He should have obtained the right intelligence reports. He should have examined the situation and gauged it properly. But he preferred to listen to those toad-eating sycophants that surrounded him and kept on insisting that he should not worry about a mere monkey.

A king who does not listen to good advice and reacts very strongly to it begets only sycophants! Naturally so. If the king punishes the messenger who brings bitter news, if the king kills the person who brings the news of the defeat of his detachment somewhere, what else would grow around him except brazen and unabashed flattery? Who would at all come forward to update him with facts as they are? Who would think of speaking about what is good and what is not, in his presence?

If at all there were voices of revolt in Lanka, they came from three persons. Kumbakarna, Indrajit and Vibishana. Ravana remained silent when the first two rebelled and rioted in his presence and even chided him. There was a reason behind this. He depended on their strength. It was their strength that added to his own, which combined together, had produced the wonderful success that Lanka was. As for Vibishana, he was never given to speaking harshly, until the day of the war council. Ravana respected his voice and even his advice, as long as it was suffused with flattery.

He did not recognise the gravity of the situation even after Aksha, his dear son, was killed by Hanuman. Hanuman did so very elaborately. A genius in warfare strategy and tactics he knew how to plant the quick growing tree, ‘fear’ in the minds of the enemy.

= Interview with Hanuman =
<blockquote>
He knew what change the name ‘Vali’ would bring about in Ravana. But he spoke as if he did not know anything…
</blockquote>
Before Aksha breathed his last, even while he was alive and half-conscious, Hanuman held him by his head by one hand and the feet by another hand and as though he was holding the pestle and rubbed him hard against the ground until he was reduced to nothing more than a meatball and a skeleton and the earth was soaked with his blood. Indrajit turned particularly furious on this gruesome and the most insulting manner in which Aksha was killed.

After the killing of Aksha, we see how the tongue of Indrajit could become a sting. And how he could express his feelings without the fear that others had for their king. ‘ondru nee urudhi ooraai’ he says. You don’t seem to realise what is good and what is right and proper. ‘utru irundhu uLaya kitri.’ You suffer afterwards (failing to take a proper grip of the situation). ‘van thiral kuranging aatral marabu uLi uNarndhum,’ Even after knowing the ability of the monkey by what had already occurred, ‘sendru neer porudhir endru thirath thiram seluththi,’ you sent our forces in small detachments, (of a very convenient size that the enemy could kill) asking them to go in war against this monkey. ‘thEyak kondranai neeyE andro?’ It was you who killed our forces. It was you who killed my brother Aksha. It was your fallacy that killed our race.

Recognise the gravity of the situation and respond appropriately. That precisely was what Ravana did not do. This quality once again is brought out and spoken against by Kumbakarna much later.

By the time Hanuman was brought to the court of Ravana, the spell of Brahmastra was already waning especially due to the fact that Hanuman was bound by ropes even when the divine astra had its effect on him. Ravana boiled on seeing him. ‘Who are you? Why did you come here? Who sent you?’ he rolled hundreds of questions at Hanuman. Kamban beautifully paints the picture. On the one hand we have Ravana with his eyes spitting fire at the humiliation that he and his race suffered at the hands of Hanuman. On the other hand, we see Hanuman, full of confidence, smiling to himself, keeping his calm and allowing Ravana to expend his anger through his words. He knew when exactly to bowl his googly.

After a short introduction about Rama and the reason why he came to Lanka, Hanuman gave a pregnant pause. And finally he slipped the vital name in passing. ‘annavarrkku adimai seyvEn.’ I am a servant of Rama. ‘naamamum anuman enbEn.’ And my name is Hanuman. ‘nannudhal thannai naadi naar perum thisayum pOndha mannaril,’ Out of the commanders who went in all the four directions in search of Sita, ‘then paal vandha thaanaikku mannan vaali than magan’ the commander of the contingent that came southwards is led by the son of Vali. ‘avan than thoodhan vandhnen thamiyen’ I came here as his emissary, all alone. I am the only one who has come here.

Hanuman uttered these words in a voice of matter-of-factness. He knew what change the name ‘Vali’ would bring about in Ravana. But he spoke as if he did not know anything, underplaying his delivery. At least his eyes must have twinkled. He was very prepared to see the change in Ravana. And Ravana changed quickly. His face reddened with anger softened. ‘eyitru inam ezhili naapaaN min thrindhu enna nakku,’ Ravana smiled with his teeth flashing like lightning on the dark clouds. His total personality changed instantaneously. It was not out of memories of friendship. Obviously! How could he forget the tail of Vali! ‘Ah I see. Are you the emissary of the son of Vali?’ ‘van thiral aay vaali valiyan kol?’ Is Vali of unmatched prowess well? ‘arasin vaazhkkai nandru kol?’ Does his sovereignty continue to be inviolable?

The sudden change of posture, the sudden change of tone and the change in the attitude amused Maruti. ‘naaygan thoodhan nakkaan.’ Hanuman out laughed loudly. He knew what effect the name of Vali would bring about and it happened as precisely as he expected!

= Pearls before swine =
<blockquote>
These words should have been uttered by the ministers surrounding Ravana. By a strange development of events, here is an emissary who is tendering the words of caution.
</blockquote>
That clever name-dropping by Hanuman had the expected result. This is one of those places where Ravana’s mind shows through his face, despite himself. Ravana is a clever actor who very convincingly plays his part even while speaking utter falsehood. There are several occasions where Ravana does so. But this was a situation that he did not quite expect. The name of Vali caught him unawares. He who was seething like a volcano suddenly managed to wear an embarrassed smile. Hanuman did not fail to notice this. He laughed at Ravana.

‘anjalai arakka,’ he chuckled. ‘Fear not O Ravana, fear not. ‘paar vittu andharam adaindhaan andrE.’ Vali has left this earth for his heavenly abode. ‘venjina vaali meeLaan.’ He has died after all. And for sure, he won’t come back. ‘vaalum pOi viLindhadhu andrE.’ Peace unto you! His tail also died with him! It won’t come back either!

After teasing Ravana to his heart’s content, Hanuman slipped another information. That it was Rama who killed Vali. The message, though couched in humour and mockery, conveys the real purpose of it very clearly. ‘If he can kill Vali, who overpowered you, you are simply nothing for him. Therefore, surrender unto him. Send Sita back. ‘Do not keep bandying empty words about. Realise what is happening around you. Your repute and your prestige are getting corroded everyday.

‘indru veendhadhu.’ The glory, the repute and the respect that you had earned – at least a portion of that – has been wasted already. Another portion of it was destroyed (by me) today. ‘naaLai irai siridhu nindru veendhahu.’ Whatever remains would be wiped out either tomorrow or the day after. It would take a little more time. That is all. Realise what is happening to you. Wake up to the reality.

These words should have been uttered by the ministers surrounding Ravana. By a strange development of events, here is an emissary – self-announced emissary at that – from one whom Ravana does not respect at all, who is tendering the words of caution. He does not stop with that. Here, listen to Hanuman.

‘veruppu uNdaaya oruththyai vENdinaal,’ If you keep persisting on attaining a woman who does not love you, ‘maruppu uNdaayapin,’ even after she rejects you ‘vaazhgindra vaazhvinin,’ (assuming that you are able to get her somehow) of what avail is the life that you would be leading thereafter? ‘uruppu uNdaai nadu Ongiya naasiyai aruppuNdaal,’ it is like cutting your nose to ‘adhu azhagu enal aamE’ to beautify your face.

Hanuman quotes extensively from all holy books, cites examples – warnings – from history. He does not hesitate to recognise the great deeds of Ravana. ‘thErinaar palar kaamikkum sevviyOi’ is one of the epithets by which he addresses Ravana. ‘You who has achieved many a thing that even the wisest of the wise would desire to attain.’ The words of wisdom, given out in the most sincere manner just helped to fuel his anger and nothing more!

= Vibishana is moved =
<blockquote>
Vibishana wanted to set Hanuman free. But he had no more valid reasons to speak for. Ravana had finally put the question to Hanuman…
</blockquote>
Now Ravana has no answer. He is not able to accept what Hanuman says, openly acknowledging his greatness. “It is not right for you to forfeit this (vast) fortune, which is an outcome of virtue (alone) or the capacity to preserve your life (for an inordinately long period of time), both of which have been acquired by you through the practice of austerities. The aforesaid extraordinary virtue (alone) is responsible even for your immunity, which you perceive, from death at the hands of gods including demons, occasioned by austerities.” (Valmiki Ramayana, Sundara Kanda, Canto LI, Sloka 25 an 26)

‘Be warned,’ adds Hanuman. “Sugriva or Sri Rama is neither god nor a Yaksa nor an ogre. Sri Rama is a human being; while Sugriva O King, is the lord of monkeys. How (then) will you be able to preserve your life against the latter?” (Ibid, Sloka 27) You are protected by your boons against Devas, Yaksas and all of them. But you are not protected against men and monkeys. Remember that. This is your weak spot. You better wake up to the reality. Save yourself. Return Sita. Surrender unto Rama and be happy.

But that was something incomprehensible for Ravana. Rt. Hon’ble Srinivasa Sastriyar observes. “Now Rama was a mere man, it is true, but early enough in his life he had given great proofs of his superhuman qualities. He had made his mark upon earth, and the entire inhabited part of the earth must have been aware of his greatness, his marvellous skill as a rival, his power even over nature, and his ability to stand strong and unruffled against the embattled world. Still, although there were many who thought Rama even at that time to be an avatara and spoke of him habitually in that way, it is curious that throughout the poem Ravana never once recognised anything more than a mere man, and that even among men, he was anything very considerable. Proof after proof came to him; still he would not be convinced that there was anything out of the common in this Rama.”

A superpower with ten pairs of eyes! And yet blinded by rage; blinded by ahamkara; blinded by lust and blinded by what not! But there was one soul in the court that was deeply moved by what Hanuman said. The praise that he sang of Rama fell on at least one pair of ears. The extensive reasons that he quoted from holy books moved at least one mind in that Court. Vibishana. Vibishana wanted to set Hanuman free. But he had no more valid reasons to speak for. Ravana had finally put the question to Hanuman: ‘kurakku vaarththayum maanidar kotramum irukka.’ Let the words of Sugriva (that you have carried over here to send Sita back) and the chivalry of human beings remain on one side. ‘nee en kol ada irum puraththinuL tharum thUdhu pugundha pin arakkaraik kondradhu?’ You say that you have come here as an emissary. Then you should have come here straight to me and spoken to me. Instead you killed my men in their thousands. I charge you with murder. Thoughtless and vain murder of my men.

‘I did so because that is the only way to see you. Your city is well guarded and none was prepared to show me to you and I resorted to killing just because I desired a meeting with you,’ said Hanuman half-jocularly and half- seriously. Ravana pronounced the death sentence on Hanuman. Vibishana wanted to secure his freedom. He had exhausted all other ways. There was only one way open to him now. He had to speak the language of Ravana. That was the only language that Ravana could understand.

  Hari Krishnan 

[[Category:Ravanan]]

Hanumaan - Part 3

2010-02-25T10:11:16Z

Hariki:

= The Tail of Vali =

‘Don’t be afraid. Vali is dead and his tail went with him.’ Hanuman’s special way of putting things across… As we saw earlier the name Vali made Ravana shudder. Just two verses earlier, his eyes were spewing fire. Now they mellow. An uneasy smile appears on his countenance. ‘Ah...I see… are you a messenger sent by Vali’s son? How is Vali? Is he well?’ Hanuman enjoyed this uneasiness. He slips more information in pieces and pokes at the shaken ego of Ravana. anjalai arakka Fear not O demon. Paar vittu andharam adaindhan. He left this world and reached the heaven. venjina Vali meeLaan. He will never return. vaalum poi ozindhandre! Nor will his tail. Don’t worry sire. Vali is dead and gone. He will not come back and his tail was also dispatched with him. It won’t return either. Hanuman told Ravana that the most powerful Vali was killed by a single arrow shot from the bow of Sri Rama, thus giving him the message that Rama was not to be underestimated. But that information helped to pacify Ravana’s troubled heart. Vali is dead. He was able to see only up to that and no more. His passion, folly and ego were too thick to be penetrated. He could not see the fact that if Rama killed Vali, who had overpowered him, it would not be difficult for Rama to put him to such an end.

== Ravana’s reaction ==

‘Ah I see. Your king is so meek as to worship the one that killed his elder brother. Your team leader Angada is brave enough to serve a person that slew his father. What a glorious way to follow! It seems you serve him because you are all afraid of him. Don’t be afraid of me. I won’t kill you. You may convey to me what you are supposed to.’ Putting up a brave face when the heart is confused. Few moments before, this same Ravana was fretting and fuming. Ravana was a person who could not tolerate the slightest protest. Here, he had lost a sizeable portion of his army and even his own son, Aksha Kumara in an attempt to capture this monkey. He could not contain his grief, anguish and anger. He was very particular to kill this monkey in revenge. Look at the words that he utters now. He reassures Hanuman – who is supposed to be afraid of Rama and serves him because of the fear he has for a person who killed his leader – that he won’t kill him as he was an emissary. He so magnanimously adds. ‘You came with the message of someone. But you caused untold damage by destroying my land and engaging in a battle with my army needlessly. Now that you are caught, you must be afraid. Don’t be afraid. I won’t kill you, as you are a messenger.’ That must have been the bravest of speeches! Imagine this Ravana. He was so angry moments ago. And he had valid reasons too. Loss of a handsome son in the most gruesome way would anger anyone. The proportion of anger in the case of a person like Ravana, with such power over the worlds, need not be emphasised. Now he tries to reassure the monkey that killed his army and his own son.

 The folly does not stop with that.

= Nothing kills passion faster… =
<blockquote>The greatest of maladies is not wrongdoing alone. But the inability to realise what one is doing is wrong… </blockquote>
‘I am saying these words by the order of Sugriva,’ said Hanuman. ‘You have violated Dharma. You are blindly rushing towards your death. The effects of penance you undertook – by conquering the baser desires of the senses five – are on the wane by what you have done now. The glory that you earned by your victories over the three worlds has diminished already by your misdeeds. A portion of whatever remained was wiped by me today. You are going to see your glory, your power and the strength of your boons moving away from you if you persist in what you are doing.’

‘What you have done is not worthy of a person, who has mastered the Vedas. The learned, the wise would never think of treading the path of destruction, like what you do. You have taken another man’s wife stealthily, by force and against her wish. Nothing can stop your destruction Ravana! Even if you have thousands of strong arms that can devastate the worlds, even if you are endowed with thousands of heads, that is not going to stop your end. They would just turn to ashes, just as a small flame of a lamp turning bales and bales of cloth to ashes. (kadung kanal ut podhi seerai jnuuru avai sEmam seluthumO’) Return Sita and live long, sparing your kith and kin of gory death.’

Nothing of the long peroration of Hanuman appealed to Ravana. All his twenty ears turned a deaf ear! He listened to only one sentence, however. That Hanuman says so by the order of Sugriva. He laughed like thunder. ‘A puny monkey existing on fruits and roots has advised me! And another monkey dared to enter my country and is standing before me!’ His anger surfaced again. That’s the trouble with all thick heads. They can never see what is really wrong with them. Just look at this Ravana. He performed great penance to gain power. He waged gory wars to reach this position. He established himself as the greatest in all the three worlds. He had the Devas, and even the elements, to serve him. He had the richest wealth in the universe that even Hanuman, at the time of his search for Sita, acknowledges as the result of unrelenting effort and his penance. He had the most beautiful damsels to serve on him. But to what avail? He could not see what was wrong with him! He could not realise that it was against all virtues to covet another man’s wife and retain her against her wish. He could not see the warnings written on the wall. He was deaf to all the good-intentioned advice. The greatest of maladies is not wrongdoing alone. But the inability to realise what one is doing is wrong. Valluvar says:
<blockquote>ஓதி உணர்ந்தும் பிறர்க்குரைத்தும் தானடங்காப் பேதையின் பேதையார் இல். (குறள் 834) </blockquote>
There is a man that is learned and subtle and a teacher of others, and yet continues to be the slave of his passions himself; there is no greater fool than he. (Tr. by Sri V V S Aiyar).

Does it not remind one of what Ben Elton, the British comedian, said? “Nothing kills passion faster than an exploding harpoon in the guts”. That was true in the case of Ravana. His lust for Sita did not die until Indrajit, his eldest son was killed and until he lost almost all of his army in the pursuit of a vain and vexatious desire.

= Goal setting and preparing =
<blockquote>The three important rules of working towards the goal of Jose Silva and Burt Goldman demonstrated by Hanuman… </blockquote>
Just two words are sufficient to infuriate Ravana and to make him lose his head. ‘Return Sita’. We see this happen whenever these words are uttered, whether by Malyavan, the grandfather of Ravana, Vibishana, Kumbakarna or Indrajit himself. It may be surprising. Even Kumbakarna advised him against the retention of Sita. Indrajit realised this much later, just a day before his death. Nothing changed Ravana’s heart, excepting the death of Indrajit. That desire for Sita died with the death of Indrajit. You may recall the embarrassed state in which Ravana was when he heard the name of Vali and how he mellowed. The information that Vali was dead rejuvenated his spirits. His ego was thick enough to obscure him from the other information that it was Rama who killed Vali. He ordered the killing of Hanuman. ‘He should be left alive,’ reasoned Vibishana, ‘at least to go back to those humans and inform them of what happened here. If you put him to death, you are losing the opportunity of letting them informed of our might.’

=== Hanuman’s humility ===

Hanuman’s tail was ordered to be set on fire and when it was done, he set fire to entire Lanka and after ensuring Sita was safe in the island, jumped back to join Angada and his team. The moment they saw him, they understood that he comes back with the good news. They jumped in glee, were jubilant and the air was filled with their joyous shouts. The poet says that they were as noisy as the fledglings in the nest, on the arrival of the mother bird.

They were overjoyed at the news of Sita’s safety and her message to all of them. The point is, while he gave an elaborate account of what Sita asked him to convey, he did not speak a word about his encounters, his victory over thousands of rakshasas, his meeting with Ravana, and his setting fire to Lanka. thaan than vendriyai uraippa velgi says Kamban. ‘He could not speak of his glory himself.’

In killing thousands of rakshasas, meeting Ravana and setting fire to Lanka, Hanuman gave a clear message. The humans are not puny. They have a very powerful ally. They can sieve the entire globe and find out Sita within a very short time. Just one monkey killed so many thousands of valiant rakshasas and set fire to Lanka, an incursion into which even Yama was afraid of. Therefore, when an army of monkeys comes to Lanka, it would not be easy to wage a war against them. What Hanuman did is an important beginning in goal setting and achieving. Jose Silva and Burt Goldman have this to say on Setting and Achieving Goals, in the Silva Mind Control Method of Mental Dynamics. “The seeding of cause for desired effect is quite simple and can be summed up with five rules:
<blockquote>1. Decide what you want to plant and acquire the seeds. (If you purchase carrot seeds you will be disappointed if you expect turnips to sprout.) 2. Prepare the ground. (Professionals take more time in preparation than they do in actual work. The amateur looks to cut corners and skip preparation. You must break up the soil, plough the ground, hoe it, scatter nutrition and water it if you expect a bountiful crop.) 3. Plant the seed. (Begin. The seeds will not sprout in their envelope or in your pocket. There is no need to concern yourself with whether or not they will germinate and grow, for if you do not plant them, they will surely not grow.)” The fourth and fifth rules, Tending and Harvesting are too premature to speak of now. </blockquote>
The entire episode is before you to go into it once again, and see how these rules have already been enacted in the epic.

= Communicator par excellence =
<blockquote>Hanuman, the Child of Eloquent Tongue (Sollin Selvan) shows his skills in non-verbal communication too… </blockquote>
On the other side, Rama’s distress was increasing. He had already received reports from the other three teams that went on the East, West and North sides. They could not find Sita anywhere. We see him in a depressed state of mind. ‘The allotted number of days has expired. Three teams have reported back. They could not find Sita. The fourth team has not yet arrived. What could be the reason Sugriva? What do you think? Would they be safe and alive?

Or would it be that Sita is dead and they have come to the conclusion that it would be better to give up their lives rather than informing me of her death? Would they have been imprisoned by Ravana? Or are they afraid of returning because their timeframe has expired in futility? Are we doing the right thing Sugriva? Is this the right direction to move? Or are we going to end up in a mess? While Rama was thus speaking to Sugriva, they saw the search team that went south returning. It was not led by its original leader, Angada. Instead Hanuman was spearheading the Vanaras. It was Angada and other monkeys that asked Hanuman to lead them, as he had the happy message with him. Just visualise this scene. Rama and Sugriva are seated on some high rocks. Hanuman and the team are coming at a distance. A long distance. The Vanara warriors are in sight but are not within a distance that could make verbal communication possible. Hanuman gauged the situation quickly. His sharp intellect told him the state of mind in which Rama would be. He knew for certain that all the other three teams would have returned. He knew it beyond doubt that the other teams have returned with empty hands – for it is he who has seen Sita. He knew intuitively that a report of failure by three teams would have caused tremendous agony in the mind of Rama. He also knew that Rama was eagerly waiting for the fourth team to report. He would have been under great mental stress since the timeframe set for them has already elapsed. Hanuman is a brilliant observer. His instincts and intellect are sharp beyond our perception. As he was walking towards Rama, he envisioned the thoughts that would have been running in his Lord’s mind. The time that would take for him to come within earshot of Rama was considerable. Hanuman knew that these last minutes of suspense are too much for anyone to bear. Let us think of a situation. A close relative of ours is in the army, fighting in the warfront. Think of the moments between the telephone ringing and our picking the receiver up. Think of the moment of the ringing of the doorbell, with the postman with what looks like a telegram in his hand standing outside, and the time that takes for us to sign and receive the telegram and open it. Don’t these moments expand themselves into tension filled aeons and aeons of time? Are we able to stand that stress? The tension of the moment?

The wonderful thing about Hanuman is that he understood the condition in which Rama was and he did a brilliant thing. Rama and Sugriva were sitting, facing south, as it was the direction from which the team was coming. If Hanuman had to prostrate before them, he has to face north and prostrate. Instead, he turned around, faced south and fell on the ground, flat in obeisance. It was against convention. One should not prostrate facing south, as that direction is ruled by Yama. But that conveyed the entire message to Rama! He understood why Hanuman did so! He was delighted. ‘kandadhum uNdu avaL kaRppum nandru’ he told himself. ‘He has seen her. Since he is prostrating, she is respectable. Her chastity has not been violated. She is unblemished.

A small act. Thoughtful act. Done in time. With deep understanding, empathy, love and innovation. Hanuman shines out here as communicator par excellence.

= The art of report making =
<blockquote>A report should start with the result first. Elaboration comes later. Maruti shows the best way of reporting… </blockquote>
Precise reporting is a skill that many people lack. Senior Managers know this and would acknowledge it immediately. For, how many times they would have yawned through tour reports of say sales personnel. It would start with the difficulties that the person encountered – right from the time he boarded a bus, train or aircraft – would emphasise the trying circumstances in which so-and-so was met, how the market conditions dog the efforts to sell and all blah blah blah… After three pages the person would state the result. ‘I could not get any orders this time. The conditions are improving and we hope to do better…’ A report should start with the result first. Elaboration comes later. Maruti shows the best way of reporting.

He reached the spot where Rama and Sugriva were waiting, after communicating the most important message by body language. Rama was eagerly waiting for the words to fall from the mouth of Maruti who was wisdom incarnate. ‘kandanen karpinukku aNiyaik kaNgaLAl’. The very opening word starts with the result. ‘Saw I the very jewel of purity, with my own eyes.’ It does not make one to wait even for a trice. The sentence is pregnant with information. The first word starts with the action and not the subject, ‘I’. The words ‘jewel of purity’ put Rama’s mind to peace. Rama knew his Sita. He was positive beyond any doubt Sita would prefer death to amoral ways. But the assurance was most important nevertheless.

‘If Rama was so sure, why then,’ one may wonder ‘did he subject her to agni pravesa?’ A careful reader of the epic would notice the mental turmoil that Rama went through when he uttered those words, and without difficulty see the two different roles that Rama was playing at that moment. The role of a husband and that of a king. He had to establish the purity of Sita in the eyes of the world. Ravana was no Publius Clodius and Sita was not Pompeia. Yet, ‘Caesar’s wife must be above suspicion.’ That is a discussion for another day. Let us come back to Hanuman.

By the words ‘jewel of purity’ Hanuman conveyed the unswerving loyalty of Sita. And he affirms ‘with my own eyes.’ I have seen her. Don’t think I am reporting on hearsay. I met her and I know it. A long narration follows. Hanuman tells his Lord how Sita is imprisoned and the miserable condition in which she has been spending her days, with Rama in her heart. He informed how Ravana has been tormenting her, though he could not touch her. ‘umbi pullinaal thoduththa thooya saalayil irundhaaL aiya’. She is living in the hut made by your brother.

Kamban differs from Valmiki’s version here. When Ravana took Sita to Lanka, he did not touch her. But he took her with the hut that she was living in. ‘She lives there like a sage, my mother, my goddess’ Hanuman continues in twenty-one enthralling verses. He gives out the final message. ‘She has set a timeframe of just one month, beyond which she would give up her life.’

Did you observe that Hanuman did not mention a single word about his exploits, his stunning victories, his glorious deeds and his dare-devilry in Lanka? Rama in fact did not know of any of these deeds, until Vibhishana told him at the time of his taking refuge in him. Great men do not speak about their accomplishments.

= Exploits of Hanuman heard through Vibhishana =
<blockquote>Hanuman did not inform Rama of his own successes and the way he has created terror in the minds of the Rakshasas. It was not in his nature to do so. </blockquote>
We saw Hanuman giving a graphic account of Sita and the conditions under which she was waiting for the arrival of her Lord. He clearly mentioned that she had laid a time limit of a month. Immediately Rama’s mind went on the preparations of reaching Lanka. They started working on that and Hanuman did not inform Rama of his own successes and the way he has created terror in the minds of the Rakshasas. It was not in his nature to do so.

==== Speaking of one’s own achievements ====

It is not possible for the great of mind to speak about themselves. For them action is the most important thing in life. What is to be done next is more important than what has already been done. They cannot even think of bragging. Actually when the mind is under control and wisdom rules supreme, a person does not feel the necessity to do so. Of course, there are times when a person has to give an account of what he has achieved. At the time of an interview, for instance. He or she cannot remain silent on his or her achievements because it is said in the books that great people do not speak about themselves. The same great books insist that a person should about himself or herself under specific circumstances. But it was not such an occasion and Hanuman was busy with the arrangements. It took them twelve days to reach the southernmost tip of the continent says the poet. Vibishana reached the spot when they were engaged in the task of building a bridge across the ocean. We saw the happenings in our earlier articles (Of Councils and Counsels). Rama granted the refuge to Vibishana and added him as a brother. When he met Guha, he said ‘we were four brothers till now and we become five now’. He added Sugriva as the sixth brother and Vibishana was added as the seventh.

Sri V V S Aiyar says this about the different ways in which this episode is treated in Valmiki and in Kamban.
<blockquote>‘Valmiki motives Rama’s acceptance of the rakshasa to a large extent on the tantra of Bheda – i.e., the policy of taking over to his side the person who has become the enemy of one’s enemy. For although – as Valmiki tells the story – Rama tells the war council that he will never turn out any person who comes to him as a friend even though he may have many faults, yet when Sugriva objects to him as a traitor to his brother, and therefore unworthy of faith, he says, ‘The Rakshasa desires sovereignty; and people of this stamp are usually very clever… He fears for his fate in his native country and that is why he takes refuge with me, giving up his brother.’ </blockquote>
Sri Aiyar, quotes other places from Valmiki and says,
<blockquote>‘These words, taken along with Rama’s quoted before, make of Vibishana little more than a common traitor who has had the good fortune of having foreseen in time the sure ultimate victory of Rama. And this should explain the bad odour that surrounds the name of Vibishana among modern critics of Ramayana in Bengal’. </blockquote>
Kamban treats the scene differently and makes it flow naturally. It is not that one epic is superior to the other. The greatness of Valmiki’s work cannot be questioned. However, Kamban had the advantage of learning the criticisms on the epic too and had the opportunity to improve the drama. How Hanuman’s deeds came to be known to Rama? Let us see that in our next.

= Exploits of Hanuman heard through Vibishana II =
<blockquote>Hanuman – the great communicator – fumbled for words. He did not speak anything for he was too shy, says the poet. </blockquote>
The reader would recollect the Ravana Durbar and the way Hanuman portrayed the picture of Sri Rama there. ‘Why should he have taken so much pains,’ one might wonder, ‘to speak so high of Sri Rama in the Durbar of Ravana, knowing fully well that he would not listen!’

Hanuman knew that in the entire Durbar there was one heart that was listening to him. He had searched the houses of almost all the residents of Lanka. He had been to the palaces of Ravana, Kumbakarna, Indrajit and all others, including that of Vibishana. When he entered the palace of Vibishana, he sensed a difference. That place unlike all the other houses in Lanka was devoid of meat and liquor. Hanuman was so impressed by this fact that he recalls this fact when he speaks in favour of Vibishana, in the council of Rama. To him, Vibishana was ‘oLiththu vaazgindra dharumam annAn’. He was like the very Dharma itself, surviving in the hiding, unseen by others in Lanka. For there was no place for Dharma in Ravana rajya! All his words were being listened to attentively by a single heart in that Sabha. Vibishana acknowledges this later. This happens when Vibishana gives Rama gives an elaborate account of Lanka and its defences, he tells Rama about how Hanuman killed armies and armies of Rakshasas, including the valiant son of Ravana and how he set fire to Lanka.

==== Why I sought you ====

‘I sought refuge in you, O glorious one, not only because I heard of your chivalry and that you killed Kara, Dhooshana, Vali et al; but also because I saw the way Hanuman fought with the mightiest of rakshasas and killed them,’ says Vibishana.

Rama was surprised to hear these words. ‘O you did so, did you? You never told me!’ He says. ‘You have killed more than half of the army of Ravana, Vibishana says. What am I supposed to do on reaching Lanka, Maruti? Is there anyone left for me to fight with in Lanka? Now I understand. You have not brought Sita back by yourself, because you wanted to leave at least that job for me; because you wanted to show the might of my archery to the entire world!’ Remember when Rama came to know of this, a period of two weeks had already elapsed.

Hanuman – the great communicator – fumbled for words. He did not speak anything for he was too shy, says the poet. As we have been emphasising time and again, humility was one of the greatest qualities of Maruti. It is really amazing to find that it was possible for someone not to feel the urge to speak of oneself, in the face of splendid achievement. The sanjeevini parvadha episode stands out as another incident that shows out Maruti’s swift action, valour, strength and humility. We will move on to the incidents leading to that episode.

= Brahmastra Padalam =
<blockquote>The Brahmastra Padalam (Canto) is a very important juncture in the epic. It puts almost all chief characters of the epic under test </blockquote>
Hanuman saw Indrajit for the first time, in his search for Sita in Sundara Kanda, sleeping in his bedchamber. Indrajit was known to be the most handsome, the most brave, the most valorous of all rakshasas. When looking at the sleeping Indrajit Hanuman thinks, ‘vaLayum vAi eyitru arakkanO’ Is he a demon with teeth curved like the crescent moon ‘kaNichiyAn maganO’ or is he the son of Shiva (Lord Muruga). Indrajit was so handsome. The next moment Hanuman thinks ‘iLaya veeranum Endhalum iruvarum pala naaL uLaya pOr ivanOdum uLadhu’ Both Lakshmana and Rama have to wage a war that would last for many days with him. He was so valorous.

He was skilled at all the weapons of destruction and was an archer par excellence. His skill in the illusory techniques of warfare (maya Yudha) made him the most dreaded of all. It was he who for sometime stopped Hanuman in the Sundara Kanda though it has to be accepted that Hanuman willingly subjected himself to his assault so that he could have an opportunity to see Ravana.

When the war started, Indrajit entered the arena after the death of his paternal uncle, the valiant Kumbakarna. At the end of his first war with Lakshmana, he disappeared in the skies, making Lakshmana believe that he went away from the battlefield. Lakshmana was preparing for his return to Rama at the end of the day, when Indrajit let loose the serpent-noose (naga paasa) and bound Lakshmana and the entire army of Vanaras by the powerful serpents. Finally Garuda appeared in the scene, making the snakes slither away. We have discussed this scene in an earlier instalment too. (When the very purpose of the war is nullified I)

On the resuscitation of Lakshmana, the war continues. Indrajit comes back to the scene after the death of their commanders in chief. The Brahmastra Padalam ensues.

The Brahmastra Padalam (Canto) is a very important juncture in the epic. It puts almost all chief characters of the epic under test. Test of physical strength; test of moral strength test of intellectual strength; and test of loyalty. We see Lakshmana restraining himself from using the Brahmastra against the order of Rama. We see Rama, untouched by the Brahmastra, crestfallen over Lakshmana who is unconscious and in a near-dead condition. We see Ravana indulging in a peculiar kind of design that puts him at a disadvantage later. We see Vibhishana in a battlefield where every single one of the 70-vahini strong vanara host was lying motionless, alone in a battlefield, away from his kith and kin, none to speak to and none to share his sorrow with. We see Sita who was shown the battlefield from the pushpaka vimana, looking at the motionless forms of her husband and his brother.

We also see Vibhishana initiating action. Jambavan giving a solution and Maruti once again swinging into action to bring the mountain of panacea (Sanjivi Parvata) and emerging as the mountain of faith; mountain of strength and above all as the very reincarnation of humility.

We will see the events that pushed Lakshmana into a stupor.

= Brahmastra Padalam II =
<blockquote>Rama restrains Lakshmana from using the Brahmastra against Indrajit. As is wont of him, he would not swerve from the path of rectitude… </blockquote>
Indrajit was ordered by Ravana to go to the battlefield once again. Rama asked the entire army to stand at the back while he and Lakshmana occupied the foreground. When they showered their arrows, even Indrajit was taken aback for a moment. ‘Choose your death the way you want!’ he roared. ‘Are you both going to fight with me together or do you prefer to be killed one by one?’ That was a clever way indeed to stop at least one of them for some time! Lakshmana insisted that Indrajit must be left to him and that made Rama move aside.

Within a short time, Indrajit lost his chariot. Lakshmana soon broke the locks that held the breastplates of Indrajit in place, leaving him unprotected, exposed and vulnerable. In a trice Indrajit vanished from the war-field and hid behind the clouds. The Vanara army once again misconstrued that he backed out from the field. Lakshmana’s experience told him that he would not have left the place and he should be around somewhere, to continue his fight from his hiding. He immediately sensed that Indrajit would be making preparations to launch the Brahmastra.

Scholars who have studied the intricate details of asthras (these are different from arrows) as narrated in the epics have opined that the descriptions, to a very large extent remind one of the modern day missiles. Erich Van Daniken, (who wrote Chariots of Gods) in his ‘Return to the Stars’ gives a vivid account of the Narayana asthra as described in Mahabaratha and compares it with the hydrogen bomb. The epic says that the asthra would not harm anyone who falls supine on the ground and pays obeisance to it. Erich Van Daniken feels that this must be due to the fact that the effect of the asthra – as in the case of hydrogen bomb – would not be so intense within a space of two or three feet above ground level, as the gas tends to move upwards.

Intricacies apart. The fact remains that whenever an asthra is launched there is a mention that whoever proposed to shoot it ‘started making preparations for it’.

Lakshmana felt that Indrajit would be getting ready to shoot the Brahmastra. He knew how to parry it. He was also equipped with the Brahmastra to counter it. But, you know Lakshmana. He would not act on his own in such matters. He would need the ‘go ahead’ of Rama. Therefore he turned to Rama and said ‘The fellow vanished into skies before I could wink. I am unable to find him anywhere. If he were surviving my arrows he sure would come back with the mightiest of weapons and destroy the entire army. eNNam matru ilai ayan padai thoduppen endru isaindhaan. I want to use the Brahmastra. I don’t see any other option.’

‘No,’ said Rama. Being the very embodiment of Dharma, it was so very natural of him. He would not think of using such superpowers unless driven to the extremes. Actually, he was to be coaxed, cajoled and forced by Madhali, the charioteer of Indra, to use Brahmastra against Ravana.

‘Do not use the Brahmastra, Lakshmana, for its use would annihilate all the three worlds. Nobody can stop its destructive force.’ That was the test for Rama’s moral strength, just one of many. As is wont of him, he would not swerve from the path of rectitude. Now the test of Lakshmana’s loyalty begins.

= Brahmastra Padalam III =
<blockquote>For Lakshmana, the order of his brother was supreme. He accepted the word of Rama not to use the asthra. And he did not use it, at the cost of his very life. </blockquote>
Indrajit went to Ravana, immediately after his disappearance from the battlefield. As the evening had already set in, Rama, Lakshmana and the entire Vanara army were moving away from the field. Indrajit told Ravana of his intention to use the Brahmastra. ‘I need time to perform the necessary rites before the asthra could be used. Send a large army and engage them in battle till I return.’ Ravana ordered Mahodara to march with an army. He did so, with a multitude of them to continue the battle during the night.

On the other side, Rama, unaware of the arrangements of Ravana ordered Lakshmana to stand in guard to defend the Vanara army and went aside to perform the rites for the evening. Before moving out, he assigned Vibishana the task of fetching food for the army. ‘arundhudharkku uNavu varavu thaazndhadhu VeedaNa vallayin Egith tharavu vENdinEn’ ‘The arrival of food is getting delayed. You go personally to make arrangements.’ Vibishana moved away from the scene with his team. Rama and Vibishana were away from the field at the time of Mahodara and his army sweeping in.

==== The launching of Brahmastra ====

Lakshmana was manoeuvring his army and was fighting back when Mahodara switched over to the illusory techniques. He marched in, masqueraded as Indra and his army as the battalions of Devas and rishis. That caused confusion for a while and Lakshmana was pondering the reason why the Devas should be up in arms against them.

Indrajit was waiting for this opportune moment. He took advantage of this moment of inaction of Lakshmana. He fired the Brahmastra from his hiding. Millions and millions of sub-missiles showered out from that mightiest of weapons. ‘kOdi kOdi nooraayiram kodung kanaik kuzangal moodi meniyai mutrura chutrina’ Countless nooses flew and wrapped up the entire area, covering all the Vanara host and Lakshmana. Lakshmana fell down unconscious. Hanuman, who had the boon from Brahma – the creator – who was also the creator of the mighty weapon, protecting him from its effects, swooned on a massive heap of the mortal remains of elephants. Should one elaborate the condition of the army, when the two of the most powerful heroes of the epic were lying on the ground? Lakshmana was most affected of the lot, as he was the target of the asthra. My hands tremble as I attempt to write that he was breathless. But that was the fact.

The entire scene, as painted by the poet, is gruesome with millions of Vanaras lying on the ground, blood just flooding the area. Rama returned to the field after performing his puja, only to find the pathetic situation. His grief was beyond words. He lifted the body of Lakshmana in his hands, put him in his laps and wept. He could not control his agony. He decides to give up his life, for what is life to him, without Lakshmana? Overcome by grief, he fainted and fell down by the side of Lakshmana.

And for Lakshmana, the order of his brother was supreme. He sensed Indrajit’s intention to use the asthra. He was equipped to defend it. He need not have sought the permission of Rama to use the weapon. He accepted the word of Rama not to use it. And he did not use it, at the cost of his very life. You may recall his words when Rama was asked to leave for the forest. Lakshmana with a bent and drawn bow was getting ready to fight Dasaratha when Rama stopped him saying he should not do so against his own father. Lakshmana said
<blockquote>‘You are my father (நல் தாதையும் நீ). You are my master (தனி நாயகன் நீ). You are the mother that bore me (வயிற்றில் பெற்றாயும் நீயே).’ </blockquote>
And that was Lakshmana. Never disobeying the word of Rama – even in the face of death.
<blockquote>Power in the hands of those void of wisdom leads to a bloated ego. A bloated ego leads to lust. Lust leads to anger. Anger leads to… </blockquote>
Brahmastra Padalam is a Canto, as you may recall, that is full of moving scenes surcharging the atmosphere with high emotions and high drama, leading to action and solution. You must have heard of the saying. There is none in the world who faced suffering, dejection, despair and driven to the extremes than Sri Rama. He faced all these problems. He went through all these emotions; all these tough situations and reacted how we react. He was overpowered by feelings at times. And, he came out successful from every single one of them setting an example to any of us. He shone like a beacon, wiping all the darkness that surrounded him in the end. By the word ‘end’ I do not mean the end of the epic. I mean the end of each incident.

Now it was one such occasion. Rama was aggrieved for it was Sugriva, Nala, Nila and the entire lot of the army that had been rendered lifeless. And, it was Lakshmana, his alter ego – the poet says ‘the mind of Rama functioning outside his body’ – which was lying motionless. He feels that he should have been there to save them; take it upon himself and faced the brute, instead of leaving them alone. But it was not fault of his. He was not aware of it. In his dejection, he is unable to see this. For a person like him who had the deepest faith in Dharma, was it possible to conduct the war any more at such a loss and regain his Sita? ‘No. I cannot!’ wails Rama to himself. By that moment, he could not take it any further, lost his consciousness and fell by the side of Lakshmana.

= The plan takes shape =

The news of both the brothers and the vanara host lying on the field reached Ravana. Needless to say, he was so happy. Any good father in the position of Ravana would have first called Indrajit who earned this victory – a victory that even he himself could not gain – exchanged pleasantries with him, congratulated him, thanked him if he were magnanimous enough, celebrated it with his son who was at the root of all this. Not so for Ravana. He ordered drummers to go around the island to make announcements asking the people to celebrate it. Immediately, his mind saw the opportunity. Sita must be taken to the battlefield and shown how her husband and the entire army were lying dead. But there was another thing in the way. There were too many carcasses of rakshasas lying in the battlefield. When Sita surveys the battlefield, she should not be able to spot a dead rakshasa anywhere. That would add to the jolly good feeling. ‘See how I defeated your folk without losing even a single one of my warriors.’

Arakkan maruththanaik koovi – He called a rakshasa by name Maruththan. mundha nee poy arakkar udal muzudhum kadalil mudukkidu – you go first and throw all the dead bodies of rakshasas into the sea. nin sindhai oziyap pirar aRiyin siramum varamum sindhuvEn – if anybody else, other than your mind, comes to know of this, I will behead you besides nullifying all your boons. That is the problem with people. They do not know what they lose when they adopt underhand methods. And it was a loss that Ravana did not realise when he passed the order in glee and in haste.

Power in the hands of those void of wisdom leads to a bloated ego. A bloated ego leads to lust. Lust leads to anger. Anger leads to hasty decisions. Hasty decisions complicate the situation. And that leads to hell. Ravana is an example. Or call him ‘a warning written on the wall’. For what is not right cannot be called an example.

= The Divine Design =

Sita was ordered to be taken in the pushpaka vimana for an aerial survey of the field. She was unable to see the sight of both Rama and Lakshmana lying motionless on the ground. A closer look would have made her understand that Rama was still breathing. But it was from a flight that she saw them – a long shot, as our cameramen would call it. ‘All because I wanted to have a deer. And I did not have the wisdom to listen to Lakshmana’s words,’ wailed Sita. The shock that the scene would have caused on her mind could well be imagined. The scene is brimming with pathos, intense and immense.

Trijata, who was by the side of Sita, points out the fact that there were no arrows embedded in Sri Rama’s body and that he is uninjured and unharmed. That pacifies Sita. Trijada adds, ‘Maruti is siranjeevi. He could not be harmed. He is unconscious because of the effect of Brahmastra.’ Sita regains here composure by the soothing words of Trijada.

The plan of Ravana did not bear any fruit. He planned to impress her with his victory. Poor thing, he did not know that that was not possible. He could not create a feeling of loneliness in her. That was diffused by Trijada. Above all, his efforts in throwing the corpses of rakshasas into the sea did not make its mark. Apart from this, the attempt denied him of a golden opportunity of reviving the dead. We will see that presently.

In the meantime, Vibishana came back from his errand of organising food for the army. When the Brahmastra was fired, he was not in the scene. That left him unaffected by the asthra. Apart from that, Vibishana is also a Siranjeevi like Hanuman. He could not believe it. He was filled with grief. The scene was beyond comprehension. All these friends were so alive and he was supposed to feed them on his return. None is left now to inform him of what had happened in the meantime.

Earlier in the Naga Pasa episode, he was filled with feelings of guilt. Rama had sent him along with Lakshmana. He remained unaffected while the entire army together with Lakshmana was bound up as if by ropes of death. He could not face Rama. The situation was not that bad for him now. He started looking for evidences and understood what had actually happened. He found Rama and Lakshmana. He reasoned that Rama was untouched by the asthra and is only unconscious.

On seeing Rama, though in an unconscious condition, he regained his composure. He knew what is to be done now. He has to find Hanuman somehow. Maruti would not have been affected by this asthra or if it had affected him, the effect would not lost long. Who else other than an immortal like Vibishana could reason this out that Hanuman, another immortal would remain safe!

Vibishana soon spotted him on a pile of dead elephants, just waking up. Vibishana fetched water for Maruti and helped him to regain his self.

The divine design is present everywhere. It sure will send timely help and assistance, somehow and from somewhere. Why should Vibishana be sent to fetch food just moments before the episode! Who knew what would happen and how was it that he was sent away and was left untouched, to initiate action! What happened in Ramayana happens in the life of everyone. This is a universal fact. That’s why Robert Browning wrote in Rabbi Ben Ezra -
<blockquote>Should not the heart beat once “How good to live and learn”? Not once beat “Praise be Thine! I see the whole design I, who saw power, see now love perfect too: Perfect I call Thy plan: Thanks that I was a man! Maker, remake, complete – I trust what Thou shalt do!”</blockquote>
= The Divine Design II =
<blockquote>It is amazing that the epic refers to time zones when describing the flight of Hanuman in search of the herbs… </blockquote>
It was so very typical of Maruti, when he regained his composure to enquire about the welfare of Rama. His second question was about the condition of Jambavan, for only he knew the names of the herbs that would remedy the situation. Both Vibishana and Hanuman search him and find him soon, in a semiconscious state.

Jambavan right at the outset, even without verification, says ‘The asthra would not have had any effect on Rama, who is the Veda of all Vedas. I know he would be safe.’ Indrajit would acknowledge this later, in aghast. ‘dhala malark kizavan thandha padaikkalam’ the weapon that was given by the one who rules the lotus (Brahma) ‘thazalin saarthi’ was ignited (or was honoured with the burning of camphor) ‘alavu iladhu amaya vittadhu’ and launched with unlimited energy ‘iraamanai neeki andru’ not excluding Rama. ‘vilaivu iladhu’ It had no effect on him. ‘mEni theeNdila meendadhu’ did not touch his body and returned.

Jambavan then mentions three herbs – to resuscitate the dead, to restore severed limbs and to extricate the pieces of weapons that are embedded in the body – and elaborately gives the location. Hanuman was to bring the herbs before sunrise to use the herbs for good. ‘These herbs’, said Jambavan ‘came out of the ocean of milk when it was churned for elixir and are preserved in a mountain beyond the Kailash.’

Hanuman flew to the mountain. One important verse that deserves attention has not been discussed much to this date. It says Hanuman, when he reached Uttaraguru felt so bad, when he saw the sun above him in the sky. And then he pacifies himself saying ‘kadhirin selvan mEtrisai ezuvaan allan’ The sun never rises in the West. ‘vidindhadhum andru’ This is not sunrise (this must be sunset). ‘mEru maatrinan vadapaal thOndrum enbadhu maraigaL vallOr saatrinar’ Those well versed in the holy books have remarked that the Sun would appear on the Western sky to those who are on the north of Meru. This reference is obviously to the time zone. This deserves to be studied by deeply by scholars as this may hold a clue to the location of the hills that were mentioned in the epics.

This observation that the sun would be setting on the one side of the world while it is still night on the other side needs to be examined, if we remember that this fact was written by Valmiki thousands of years ago and by Kamban, a thousand years ago, much before the West realised this fact.

When he reached the mountain of herbs, Hanuman was in such a hurry that he was impatient to look for them. Many interpret the verse to mean that he forgot the description of the herbs. It was not so. He says to himself ‘ingu nindru innana marundhu endru eNNinnAl singumaal kaalam’ If I look for those three herbs (in this forest of shrubs, bushes, trees and other forms of vegetation) I will lose considerable time. Better lift this mountain and take it there. Let Jambavan identify them.

= Humility, the other name for Maruti =
<blockquote>Maruti’s character is beyond compare. He symbolises wisdom, strength, valour and above all, humility. </blockquote>
With the appearance of Maruti in the sky with the mountain of herbs, the air was filled with the good effects of the herbs and the army rose up again. Lakshmana stood up as fresh as he was before the battle started. All the Vanaras breathed again, all their wounds healed and limbs restored. Happiness filled the air, as the army became so euphoric. Shouts of joy were heard everywhere. Rama was once again his own old self. His gratitude towards

=== Maruti was just immeasurable. ===

Rama was extending his brotherhood to Guha, Sugriva and Vibishana. Hear what he says to Hanuman. ‘ennin thOndriya thuyarin eeru sEr mannin thondrinOm’ We were born to the King (Dasaratha) who died because of the sorrow caused by me. ‘munnam maaNdulOm’ We died anon. ‘ninnin thOndrinOm neriyin thOndrinai!’ Now we are born to you, the very embodiment of virtues.’ Rama is so moved, that he includes himself in the multitude that fell on the ground by the effect of Brahmastra, though he was untouched by it.

And once again we see Hanuman standing there, touching the feet of Rama and giving only such information that is relevant and no more. While the entire army is ecstatic, Hanuman is not in any way affected. He is the same old calm and composed self. Neither his attitude nor his activities show him in a frame of mind that feels so high about his achievement, though it was no small feat. His mind is preoccupied with the next step – that of putting the mountain back in its place!

Have you seen what Ravana lost in the bargain? When I think of this incident, I am reminded of the words of Jawaharlal Nehru, (in his address in Panjim, Goa on May 22, 1963) ‘There can be no victory or defeat in a nuclear war. It brings common destruction for all’. If nuclear war would bring common destruction for all, the reverse is true of the mountain of herbs. It brings common welfare for all.

Remember that Ravana ordered that the dead bodies of all rakshasas should be thrown in the sea, before Sita was brought to the scene? Had he left those bodies on the field as they were, the rakshasas would have also regained their lives! The fact that those were dumped in the sea stopped the effect of the herbs bringing about the common good!

Maruti’s character is beyond compare. He symbolises wisdom, strength, valour and above all, humility.

He was privileged to bear the throne of Rama, on his coronation - ’அரியணை அனுமன் தாங்க’

The throne was borne by Hanuman. ‘அங்கதன் உடை வாள் ஏந்த’ Angada bore the sword of Rama…

and thus was Rama crowned, goes the verse  -
<blockquote>அரியணை அனுமன் தாங்க அங்கதன் உடை வாள் ஏந்த பரதன் வெண் குடை கவிக்க இருவரும் கவரி பற்ற விரி கடல் உலகம் ஏத்தும் வெண்ணெய் மன் சடையன் வண்மை மரபுளோன் கொடுக்க வாங்கி வசிட்டனே புனைந்தான் மௌலி. </blockquote>
[[Category:Hanuman]]

Hanumaan - Part 2

2010-02-25T10:05:07Z

Hariki:

= The blooming of a Bhakta =
<blockquote>The moment of depressing defeatism turning into deep-seated devotion… </blockquote>
There are several things in the epic that render us speechless. One such thing is the geographical details. Sugriva gives elaborate details of various locations scattered all around the nation to the different teams. How to go, which location is followed by which location, where to search in particular, etc. If you sit with a map of India and read the verses one by one, it can be seen that they were not born out of imagination and they are accurate descriptions of actual locations. Now, Kamban’s epic is around 1000 years old. Valmiki’s version is much older than that. The wonderful thing is their vivid knowledge of the geography of the land, with the very basic modes of transportation (horse drawn chariots, at the most) and without the need for the technology that we have today.

The team that went south was headed by Angada. Sugriva specified them a time limit of one month to come back, either with or without the news. He was a demanding master, very specific about time limits and one who never hesitated to punish failures. The team started and reached the southern sea. The time limit had expired. Angada was worried. He saw no point in returning to Kishkindha. ‘When we go with no information to convey, we will face the wrath of Sugriva. More than that, Rama won’t live. I don’t have the strength to see Rama in such a sad condition. We so very enthusiastically and proudly promised him that we would return with the news about Sita. We have not done so, even though the time limit has passed. More over we do not have a clue as to how much more time this search is going to take us. I think that it is better that we give up our lives, taking the strongest of poisons or we perform a penance and fast unto death.’ An endless discussion ensued. But the discussion was only about who should die and who should return!

Maruti was the only one who struck a note of confidence. He told his friends that there were other places on the earth to search for, still. It was necessary for them to search those places also. Expiry of the time limit was not a matter at all if they could return with the happy news. He mentioned as a last sentence, ‘We will continue our search. If we are not able to find her at the end of our search, we will give up our lives like the great vulture king, Jatayu.’ Jatayu’s elder brother Sampati was living in that hillock. When they were young, both vied with each other in flying higher and higher. At one stage, Jatayu rose so high that he was close to the sun. Sensing the danger, Sampati flew higher over his brother and shaded him with his wings, to save him from being scorched by the sun. That saved Jatayu; but scorched the wings of Sampati instead and he fell on the hillock. He was living there for a long time. He overheard their conversation and was shocked at the mention of his brother’s name and to hear that his brother was dead. He dragged himself to the spot where the Vanaras were camping and learnt the story.

And here comes the moment in Hanuman’s life, when he is going to turn into an unmatched devotee of Sri Rama and culminate into the Lord’s carrier, second only to Garuda – ‘பெரிய திருவடி’ – and be celebrated as ‘சிறிய திருவடி’ .
<blockquote>Sampati was shocked to hear that his brother Jatayu was killed by Ravana. But then when he learnt the fact that he gave up his life in trying to save Sita, he had his solace that his younger brother died in the service of Sri Rama. He then told the Vanara warriors how he happened to live on the hillock with both wings seared.  </blockquote>
= Chant His name =

Sampati then requested the Vanaras to chant the name of Sri Rama. He was in fact waiting for them as predicted by the Sun, by whose heat his wings were singed when he fell on the hillock. The prediction was that his wings would grow up once again, when the Vanara warriors chant His name in chorus.

That the vanara army could not believe it is subtly mentioned by the poet with the words ‘annadhu kaandum yaam’ – let us do so and see what happens. And when they witnessed Sampati’s wings grew up and stood shining like a ‘sword in the sheath’ (vaaL urai petraal ena) they were surprised; taken aback and could not believe what they saw. They were afraid says the poet. This event conveyed to them as to who Sri Rama must be and they praised him. We see Hanuman chanting Rama Nama from this point forward. Hanuman’s role undergoes a major change from this point onwards.
<blockquote>Bird’s eye view </blockquote>
Sampati recollected that he saw Ravana flying in the pushpaka vimana, with Sita. With the sharp sight of the vulture, he in fact saw Sita in Lanka and told the Vanaras: ‘I can see her imprisoned in Lanka. But it is an island, an incursion into which is dreaded even by Yama, the god of death. It is not possible for all of you to go there. One of you may go there and find out her whereabouts, meet her, give her the message and return. I am not sure how it is possible even for that one among you to reach the place.’ So saying, he took leave of them.
<blockquote>Hanuman, the embodiment of modesty </blockquote>
The departure of Sampati was followed by a spirited discussion among them. Each one made a claim about the distance that he could leap across the sea, with Angada topping the list. He could leap across and reach Lanka. But could not return to the main land, once he reached the island!

Hanuman was sitting motionless. We know the curse that he had. Someone has to tell him of his ability, until which he was supposed to be in oblivion of his powers. This moment may not be the right one to show Hanuman in his modest nature, shy to speak about his own achievements. We will soon have several such moments when he does not do so. A winner does not have the need to speak about himself. There is absence of desire to brag about oneself.

There are eleven verses in praise of Hanuman, by Jambavan. There cannot be a better praise to sing of, when Hanuman is worshipped. The verses that motivated the great motivator; The verses that moved him into action and the verses, if I may say so, that liberated him from his curse and pushed the epic to its natural course.

Now comes the real challenge. How to communicate to a lady who is depressed and frightened at heart, who is a stranger, who cannot be held by her hand to stop her from doing what she was about to do and prevent her from committing suicide?

We will see the events leading to that.

= Sita and her anguish =
<blockquote>Separation and isolation was one thing. Absence of information was another, for absence of information is the greatest tormentor. </blockquote>
After a long search in various places, Hanuman located the Asoka grove where Mythili was imprisoned. Long search it was, in the sense that he had to enter the house of almost all super-heroes of Lanka. He had explored even the private chamber of Ravana and for a moment mistook Mandodari, who was sleeping by his side, to be Sita. If it is remembered that the entire events of Sundara Kanda took place within a short period of 24 hours, the speed with which the operation was carried out could be understood.

To understand the enormity of the task that faced Hanuman, we have first to understand the situation in which Sita was spending her days.

The mental agony that she was passing through was immense. Ten months had already elapsed since she was taken as captive. Still there was no sign of hope. Separation and isolation was one thing. Absence of information was another. Absence of information is the greatest tormentor.

Just imagine a situation. A husband or wife normally returns home from the work spot usually at say 7.00 p.m. On an unusual day, the clock crosses 9.00 p.m. There is no information from the spouse as yet. The mind starts spinning weird reasons. One more hour passes without any information. Let us assume that we are not in a position to get any information. We are restless, as we are unable to guess the reason for the delay. Try to recall such a moment and the state of mind that we would be in. We become restless and distressed. We walk to the doorstep at least a hundred times. Fear engulfs our minds. Stress starts mounting. We thirst for a word of hope from someone. What we need is just a line of a message about the safety or otherwise of the endeared, which we are not in a position to get.

Sita was in such a situation for ten months. Ten long months. Did Jatayu live to inform Rama about the person who took her by force? She did not know. Even if he had informed, did Rama know that she is in Lanka? She never knew. If he knew, how would he reach Lanka? No clue. Another important question was looming large in her mind. Would he be in a frame of mind to come to her rescue? There is a reason for this doubt.

When the incident of the golden deer took place, she had applied undue pressure on Lakshmana to force him to leave her side and go in search of Rama as she had heard Maricha shouting ‘Hey Sita! Hey Lakshmana!’ mimicking the voice of Rama. She wanted Lakshmana to go to the spot at once to the aid of Rama. Lakshmana refused to do so, saying nothing would have happened to Sri Rama, and that he was capable of handling any situation. She could not take it. She wanted him to leave at once in search of Rama. Therefore, she put him in a fix. She accused him of lewd desires that he was nurturing for her. She had even used the harshest of words – though she knew for certain that Lakshmana was not guilty of such a thing – that he had designs over her in the absence of Rama. This of course, is Valmiki’s Ramayana. Kamban’s version of the story differs here too. Kamban shows her lighting a fire and threatening to fall in the fire, if he does not go thus making it impossible for Lakshmana to remain by her side. The questions that anguished Sita were more and numerous. Let us see them in whole, for that alone could give a clear picture of her state of mind when she decided to commit suicide and the delicate situation in which Hanuman was placed.

= Sita and her anguish  2 =

Now, Sita had a fear that Lakshmana would have told Rama of her harshness. She knew that Rama’s affection for Lakshmana was many times superior. He would even go to the extent of discarding her, if he came to know the way Lakshmana was treated. In her isolation she even thinks

என்னை நாயகன் இளவலை எண்ணலா வினையேன் சொன்ன வார்த்தை கேட்டு அறிவிலாள் எனத் துறந்தானோ ?

Did he come to know of the words that I uttered to Lakshmana and did he decide to discard me, this contemptible ignoramus? Or has he come to the conclusion that the rakshasas would have killed and made a meal of me and therefore given up the search for me? Or would it be that Bharatha, Kaikeyi and others came to the forest again and taken him back to Ayodhya?

Thoughts, endless questions and numerous worries were tearing her apart. That was the intention of Ravana. He knew the mental mechanism of the commons. If he had adopted such a technique to isolate her, starved her of information, he knew by experience that it worked. His earlier such attempts were fruitful. He was habituated to such practices. Again, an example of greatness without goodness. We will see this in detail when we study Ravana.

But what he failed to understand was Sita’s mind was beyond him to entice. Though hundreds of opposing currents of thoughts were running deep within her, she put up a brave face in the presence of Ravana.

Sita was guarded by a bunch of ogres. They used to tell Sita the wealth, power, strength and valour of Ravana. Praise him to the skies. Ravana would repeatedly visit her, begging for her love. He would make lascivious observations about the beauty of Sita, in her presence. He would virtually fall at her feet begging her to accept him. Nothing moved Sita. Neither fear nor desire. Despite all her fears and doubts that were running in her mind, she was convinced that Rama would somehow reach Lanka and for certain, kill this demon. Once Ravana moves away from her, her mind would again go into her old worries. Trijada, the daughter of Vibishana was her only source of solace during that time.

It was one such moment when Hanuman saw Sita. He sat on the branch of a tree and watched her from a distance. Was this Sita? Could be. How to go near her and make sure that she was Sita? She was guarded by so many ogres. It was not difficult for him to dispatch them and speak to her. But indulging in a fight could be undertaken only when he was beyond doubt that the woman that he saw was Sita. Otherwise, killing of so many demons would attract unnecessary attention and set his purpose at naught. He did not have time for all those things. So he was watching her from the tree.

He recollected all that Rama told him about Sita and was convinced that this was Sita. From a distance, he looks for obvious proofs and confirms to himself about the purity of Mythili. He in fact worships Sita in his mind.

At that time Ravana entered the grove with his retinue. This is where we see Hanuman’s quality as told by Jambavan ‘அடங்கவும் வல்லீர்’ – you are capable of observing restraint stands out.

= Sita and her anguish  3 =
<blockquote>Hanuman was about to kill Ravana. Being the very embodiment of wisdom, his intellect diffused his emotions. </blockquote>
Hanuman had seen Ravana just a few hours before, when he was sleeping. He lost his balance for a moment and thought of killing Ravana while he slept. He clenched his fist, ground his teeth and rose up in anger. He was about to kill Ravana. Being the very embodiment of wisdom, his intellect diffused his emotions. He says to himself, ’ondru ookki ondru izaiththal unarvu udamaikku uriththu andral’ I was ordered to do something. It is not proper for me to do something else that I have not been told. And, this act – being an act of impulse – would be against all established orders.’ Had he killed Ravana, it could have complicated matters. Or it could have also made matters simple. But acting on impulse is just unknown to Hanuman. There are three occasions in Sundara Kanda when he seethed with anger, almost on the verge to kill Ravana, on the first occasion when he was sleeping, and on the other two, by a straight combat.

Though he says that he should not do what he was not told to, he does things that he was not asked to, later in the Sundara Kanda. What can be done, what cannot be done and when to observer restraint are matters that are to be learnt from Hanuman. We will see these a little later.

Hanuman watched Ravana begging Janaki for her love. Then he saw him falling at her feet. He heard the lewd and lust-laden words of Ravana. He saw Mythili’s distress at those words. He also saw her handling him aptly. Answering him with courage; warning him of his misdeed and the consequence and advising him of the baseness of his desire. She had actually pulled out a blade of grass and was addressing it, instead of speaking to Ravana, implying that he was no more than a worthless blade of grass for her. Hanuman was once again angered and wanted to pounce on Ravana, kill him there and then and return to Sri Rama, carrying Sita with him. It is difficult for anyone of Hanuman’s stature to resist such a temptation. You know that something is within your power. But you are sure that it is not within your limits. Circumstances are compelling you to do such a thing. What will you do? Will you take such a risk and do what is not expected of you? Or will you do it against established norms? Which is within limits and which is not? This is a question that we will take up when we see Hanuman in Ravana’s durbar, when he appoints himself as the ambassador of Rama.

Well, for now Hanuman observed restraint once again. He waited till Ravana left the grove. Ravana left and when he left, he threatens Janaki of dire consequences, if she rejects him. ‘I will go to Ayodhya, kill everyone there, including Bharatha. And then will root out all those in Mithila.’ He ordered the ogres around Janaki to coax her; cajole her; threaten her. Just do anything to make her accept Ravana.

= Sita and her anguish  4 =
<blockquote>The right opening lines of Hanuman – just four words – conveyed the central and most important message, to stop Sita from her act. </blockquote>
Hanuman was waiting on the branch of the tree. Sita was weeping, wailing and whimpering at the threats of the ogres. Trijata ordered them to stop harassing Sita. After sometime all fell asleep. Janaki was not sleeping. She was being tormented by her heart. She has had enough of this. There was no strength left in her to take it any more. She decided that ending of her life would put an end to all woes. This is not the occasion to elaborate her reasons and the emotional trauma that she had undergone. I therefore stop with this for fear of digression.

She decided to commit suicide. Hanuman was watching her and was clearly reading her thoughts. He understood the situation in a trice and also saw his limitations. He was a stranger on the one hand, unknown to Sita, and a male on the other. He could not stop her by holding her person. If he did so, it would frighten Sita even more and would worsen the situation. The poet says: 

கண்டனன் அனுமனும் கருத்தும் எண்ணினான் கொண்டனன் துணுக்கும் மெய் தீண்டக் கூசுவான் Hanuman saw what was happening and understood what was running in her mind. He was shocked. But he could not touch her for fear of its outcome.

He therefore appeared before her, bowing in obeisance. ‘I, a slave of Rama, have come here on his order’ was how he began. (adaindhanen adiyanEn iraaman aaNaiyal) Just think of an alternative sentence that would match its appeal. Any other person would have started with an entreaty to stop the attempt to commit suicide. What ailed Sita was the absence of information from Rama and not the thought that she would not be rescued. Though her mind tended to run wild at times, she did not have the slightest doubt about Rama’s arrival to rescue her.

Sita stopped at the mention of the name ‘Rama’. Hanuman continued. ‘He is distressed greatly at the separation. He knows not that you are imprisoned here and that is why he has not destroyed these rakshasas as yet. Do not suspect me. I am carrying proper credentials with me. I carry his message for you.’ Sita could not believe this. She has seen enough of the illusory acts of the rakshasas. ‘Is this part of another drama of Ravana?’ Then she decided. ”அரக்கனே ஆகுக’- Let him be a rakshasa. ” வேறு ஓர் அமரனே ஆகுக”- Or let him be one among the Devas. ”அன்றிக் குரக்கு இனத்து ஒருவனேதான் ஆகுக”. Or let him be the plain and simple monkey that he is. He mentioned the name of my Lord that melted my bones, and brought me back to life. Let me listen to him.’

What is amazing is that the opening sentence is so short. Just four words in the verse. It introduces Hanuman. A slave (of Rama). It gives the information that he came at the behest of Rama (iraaman aaNaiyal). The mention of Rama’s name was by itself sufficient to stop Janaki from her act. The word aaNaiyal (by order) emphasies that Rama is served by a team that is capable of finding her even though she was imprisoned in an inaccessible corner of the globe. It packs an immense amount of information in just four words. The right words to the right person at the right time. Never missing the mark. That is all the more important.

= The Power of Power Words =
<blockquote>Hanuman demonstrates the concept of power words in the Silva Mind Control Method of Mental Dynamics… </blockquote>
The conversation between Sita and Hanuman has many wonderful pieces of exchanges that bring out the character traits of both and the ability of Hanuman to gauge the psyche of the other person and his communication expertise. During the course of the conversation we see an unbelieving Sita slowly transforming back into her very own self and beaming with confidence once again.

It was not that Hanuman created this confidence in the case of Sita. It was there already, for how else could she have lived for such a long time in isolation, under constant pressure, threats and offers of ruling the entire world if she accepted the ‘most powerful person’ in the universe. But her conviction was shrouded by layers of dejection, depression and despondency. What Hanuman did was to help her see her inner core that was a mountain of moral courage and strength.

“You can use the technique of power words to create an immediate change in your actions. Whether it involves a change from cowardice to courage, procrastination to motivation, or lethargy to activity, there is a word for you,” says Jose Silva in the Silva Mind Control Method of Mental Dynamics. Well, Hanuman demonstrates it. This is not the only occasion where he does it, however. We will soon study how he powered himself through words.

He gained her trust by a vivid description of Rama’s appearance and character and recalling to her mind the incidents that were narrated to him by Rama and then gave her his ring. Mixed were her feelings and expressions on the sight of the ring. It was like the very panacea for her ailing heart. Hanuman told her of Rama’s distress and the pang of separation that he was passing through. ‘When we showed him the jewels that you threw from the Pushpaka Vimana, he swooned. For a few moments we were afraid whether he still breathed at all.’ He made a moving observation here. ‘Mangala sutra (thaali) is the basis for wearing any other jewel. A woman without it – in widowhood – does not think of wearing them and discard them. My mother! If you are still wearing your Mangala sutra today, it is because of the jewels that you discarded that day.’ ‘andru nee iziththu neeththa matrai nal aNikal kAn un mangalam kaatha mannO’. Rama is living because he saw the jewels that you threw down where we were standing. Was it not for this fact, he would not have lived.

Sita was moved beyond words. She was distressed at Rama’s distress, more than her own. It is the magic of love. Unlike passion, love is not self-centred. It is woven around the loved-one. The scene is full of wonderful moments. Moments of depression and diffidence turning into moments of joy, faith and confidence, as if by magic, by the sheer power of words. Communication is the secret. The power to convince. The power to rejuvenate and the power to propel even those with worn out hearts into action.

= Power of Power Words II =
<blockquote>Words! Powerful words! Would we not agree that Maruti was the catalyst who brought about this change, silently? </blockquote>
She then asked, ‘You look so small. How could you have crossed the ocean and come here?’ She was more curious than doubtful when she uttered these words. Hanuman then took his viswa roopa and stood in absolute with an arm crossed across his chest and the other covering his mouth. The poet says that it appeared as though he bent down because he was taller beyond the skies. Sita could not perceive the massive form. She said, ‘I am unable to see even your anklet. I am quite certain that the entire rakshasa race would be effaced. Reduce your height and assume your old form. I am afraid of looking at you.’

Maruti did so and told her in a reverentially soft tone ‘I am simply nothing before the other monkey warriors in our army. There are several millions of them in the service of Rama, who are mightier than I am. I am just a specimen of the other lot, and a weak specimen at that. I am just an errand boy there.’ - பண்ணைக்கு ஒருவன் எனப் போந்தேன், ஏவல் கூவல் பணி செய்வேன் .

We know that Hanuman is not speaking the truth. He was the mightiest of all in the army. He was mightier than Vali; but it was the curse on him that did not allow him to realise the fact. But it was not part of asathya – untruth. These are words of modesty. But more than that these are words of assurance that Janaki needed for her sustenance during the rest of the period till her rescue.

We see the very same Sita driven to the extent of giving up her life, speaking with such confidence soon. While making so many moving statements to be conveyed to Rama, we hear her saying ‘May be that I am a wife not befitting him; may be that he doesn’t have the same old love for me. Saving me may not be important. Please submit my request to him that I should be liberated from here for the sake of his chivalry, valour and name - வீரம் காத்தலை வேண்டென்று வேண்டுவாய்

And when Hanuman offered to carry her back to Rama, we see her refusing to return to Rama in the same stealthy way she was brought. She says ‘What for this island? I will set the entire universe ablaze with a single word of mine (ulagangal yaavum en sollinal suduvEn). I have not done so, for it would bring disrepute to his valour. I am waiting for him to come, liberate me from here and take me from here in right earnest.’

Words! Powerful words! Would we not agree that Maruti was the catalyst who brought about this change, silently? Whether we agree or not, Janaki agrees. She says so openly, when the vanara army returned to Kishkindha after the coronation of Sri Rama. Maruti took leave of Sita, with her Soolamani and her messages. He realises then that his job was not over as yet. He has to convey to Ravana of his visit and it should not be left unobserved. Moreover, he should instil fear in the minds of rakshasas and spread the evil tidings everywhere in the island.

Here starts our self-appointed ambassador!

= The self-appointed ambassador =
<blockquote>The ability to distinguish between what unassigned job could be and should be taken up and what should not be done, clarity, intelligence… That is Maruti… </blockquote>
Maruti thought for a while. It was not enough to convey the message of Rama to Sita and taking back her message to Rama. It was a postman’s job. Of course, this postman needed a little more skill, as the envelope contained only the receiver’s name with no address written!

He realised that he was not a messenger alone. These rakshasas should realise the prowess, power and potentialities of their enemy. They should realise the fact that they are not facing mere weaklings. Most important of all, he should meet Ravana and make him feel the supremacy of Rama or at least shake the core of his being – however little it might be. If it could not be done, it would at least make him understand that the intelligence network of Vanaras was so efficient as to find out the place in which Janaki was hidden, though it was virtually the other corner of the globe. Meeting Ravana was not that easy. Would the emperor of the three worlds give appointment to a mere monkey? Then, he should become a troublemaker and attract attention. He should destroy this grove first; kill whatever rakshasa was available close by; cause extensive damage to the palatial buildings. That would make the security force to come in search of him. If he destroys the security force even, it would compel the administration to send someone superior. Ultimately, he would be taken to Ravana and he can then drive his point home. You will remember that this was the same Hanuman who restrained himself from pouncing on Ravana and stopped his impulse to kill him. That is Hanuman. The ability to distinguish between what unassigned jobs could be and should be taken up and what should not be done. The clarity of purpose, willingness to accept responsibility voluntarily, dedication, sharp intellect – what not? When Jambavan reminded Hanuman of his abilities – to break the spell of the curse he had – he mentions thus : ‘அடங்கவும் வல்லீர் காலம் அது அன்றேல் ‘– You are capable of self-restraint if the time is not propitious. amar vandhal, madangal munindhal anna valaththeer – if war ensues, you would fight with the strength of an angered lion. Here comes the jewel of an observation. தொடங்கியது ஒன்றோ? (Is it that a task that you undertake is) well begun alone? முற்றும் முடிக்கும் தொழில் அல்லால் – (you would) complete the task (with all essential sub and super tasks connected and relevant to it – that is the implication of the word muttrum) idangeda vel vaai ooru kidaithaal idayadheer – you will not stop or demur when difficulties and drawbacks encounter you. He then stamped and stomped the grove and destroyed the artefacts that it had. (The grove was tastefully enriched with artificial hillocks and waterfalls even.) He swayed his massive arms and slayed the rakshasa guards. He jumped over the trees, broke their branches, pulled out the creepers; plucked the massive trees from their very roots, as if they were mere twigs and attacked just any rakshasa who appeared before him. And, his plan started working.

= The self-appointed ambassador II =

When he was thus dragged through the streets, Hanuman was planning is strategy. He was planning his dialogue with Ravana. The news of a monkey destroying the grove and killing the guards there reached Ravana. Though he could not believe that a monkey could ever kill the mighty rakshasas, he had to concede and send a detachment. It was destroyed. Another and another and yet another were put to the same end. Soon fear spread over the island. It was the intention of Hanuman, for he adopted horrifying ways in killing his pursuers. When abnormal ways are adopted to kill someone, we know that it attracts more attention than the normal ways. Death is certain either someone is stabbed or human-bombed. We are witnesses to the fact that the latter way attracts quick attention and spreads waves of panic faster.

Gruesome ways of killing

Hanuman seems to know this fact. The killing of Sambumali was one such case. Hanuman jumped on the chariot of Sambumali, wrenched his bow from his hand, and bent it to such an extent that the bowstring formed a loop. He then eased the loop over Sambumali’s head until it went down around his neck. Hanuman then released the bow. When it sprang back, the bowstring became the deadliest of noose and severed his head. The head flew in the air before it fell to the ground. Ravana could not believe it. He then sent his five most valiant commanders. When they were also dispatched, he was puzzled. His pride did not permit him to manoeuvre detachments larger than that. He had finally to accept the fact and sent Aksha Kumara, his handsome son. Hanuman destroyed the army that came with him and killed him. And in what manner! He held Aksha Kumara’s head by one hand and feet by the other, put him supine on the ground and rolled him over and over again on the earth – like one moves the pestle over the traditional flat grinding stone, அம்மி. Blood drenched the earth. Chunks of flesh and puddles of blood and the worn out skeleton of Aksha Kumara remained lying unattended. Nobody dared to go near the corpse shredded down to pieces to collect them, remove them and to perform the obsequies. It took Indrajit to capture Hanuman. He had to use the Brahmastra, the most powerful of all warheads of those days to stop him. The mightiest killer just was enough to make him fall unconscious for a while. He was dragged through the streets of Lanka to be produced before Ravana. When he was thus dragged through the streets, Hanuman was planning is strategy. He was planning his dialogue with Ravana. He was thus far successful in causing terror everywhere in the island though the rakshasas were momentarily rejoicing their power over him, who was bound by the most powerful of weapons, that too was supposed to last only for a short while. His task now was to strike terror in the mind of Ravana or at least shock him. To hit him on the soft spot of his stout ego. To warn him that he is facing a very powerful foe. To remind him of the defeat that he tasted at the hands of Vali. And to tell him that his victor was vanquished by Sri Rama.

= The self-appointed ambassador III =
<blockquote>A leader should know when to hit and when to lie low. He should not be guided by impulse. His decisions should be backed by strong reasons… </blockquote>
Hanuman was once again impelled to start a fight with Ravana when he was produced before him in his Court. We see him restraining himself for the third time here. ‘This fellow cannot overpower me nor can I overpower him easily. Moreover, it may take months for the battle to end. Mythili has set a target period of one month from now. It is not on the part of wisdom to start a combat now. He could be killed by Rama. Nobody else can do so. (vellalam iramanAl pirarum velvarO?)’ A leader should know when to hit and when to lie low. He should not be guided by impulse. His decisions should be backed by strong reasons and not sudden whims that happen to appeal for the moment. Hanuman’s self-control should be compared with Sugriva’s character. He could not contain himself when he saw Ravana for the first time and flew across to his rampart where he was standing, watching the Vanara army that had just reached Lanka and gathered on the Suvela Mountain. He wrestled with Ravana for a long time, making Rama feel desperate from a distance. When he returned to Rama with the crowns of Ravana, Rama could not tolerate it. Though he tones down his anger, his unhappiness shows through. He calls the act of Sugriva as irresponsibility. ‘For what could I do if something had happened to you? You are the leader of the army. Even if I gain a victory over the Rakshasa, how do you expect me to be happy without you? For, what is winning Sita back, after all, when I don’t have you by my side?’ It was Vibishana’s intervention that saved the situation from turning an utter embarrassment for Sugriva. Well, coming back to Ravana Durbar. ‘I am the emissary of the great archer with lotus petal like eyes,’ was how Hanuman introduced himself. The self-appointment is established beyond doubt! He then goes on to describe Rama and portray him as the reincarnation of Narayana, in nine verses. On the tenth verse he, as if incidentally, slips an information. ‘I am a slave of Sri Rama. We, a team of Vanaras, under the leadership of Angada, son of Vali, set out in search of Sita.’ The mention of Vali’s name recalled the ghosts of the past to Ravana’s mind. The one thought that he would like to forget was the defeat that he tasted at the hands of – to be more appropriate at the tail of – Vali. Ravana, in his earlier days was too proud of himself and was challenging every known warrior of superior might to a single combat. He wanted to engage Vali in a fight. Vali had the habit of performing his morning prayers, after bathing in the oceans and in isolation. When Ravana went to challenge Vali, the latter was in meditation, with closed eyes. Ravana stealthily took a position behind Vali. Vali though in meditation could sense what was happening and tied Ravana down with his tail. When he rose up in the sky, Ravana was hanging from his tail. He then jumped into oceans many, making Ravana to lie under water for long, long times. When he returned home, he hung Ravana from the ceiling over the cradle of Angada, as if he were a toy. ‘I have brought a ten-headed insect for you boy’ was how Vali insulted Ravana. Imagine the kind of feelings that would have passed through the heart of our unparalleled egotist. But, it is only the beginning. 

[[Category:Hanuman]]

Vibhishana - Part 6

2010-02-25T10:00:05Z

Hariki: Vibishana - Part 6, Vibhishana - Part 6 என்றத் தலைப்புக்கு நகர்த்தப் பட்டுள்ளது: In order to maintain uniformity of spellling of Titles.

= A coward, was he? =

Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back…

When he thus went back to his palace, Ravana indeed missed a very valid possibility. If it was possible for Hanuman to bring the divine herbs earlier when Lakshmana was hit by the Brahmastra and resuscitate him, it was possible for him even now to bring them once again to rejuvenate him. Before Rama could return from his task of showering his arrows like hailstorm on the reserve force and wipe them, Hanuman had brought the herbs again for a second time and Lakshmana had regained his conscience, bringing back euphoric exuberance in his camp.

After the reserve force was obliterated, it was Ravana’s turn to face the foe alone. We see a complete transformation in his attitude. The loss that he had suffered thus far and the death of his most endeared son seem to have licked the last vestiges of lust that he had in his mind. It was now a do or die situation for him. When he left for his last battle, we see the Ravana the warrior, devoid of all baser feelings. It was his fight to establish his name again. ‘eesanai imaya mukkaN oruvani irumaikku Etra poosanai murayin seydhu’ He performed puja to Lord Shiva ‘thiru marai pugandra dhaanam veesinan iayatri matrum vEttan vEttaarkku ellaam aasu ara nalgi’ He gave away liberally to whoever wanted, whatever they wanted. ‘olgaap pOrth thozilukku amaivadhu aanaan.’ And started for the battle without a feeling weary.

We see Ravana performing puja to Shiva on both occasions when he left for his battle, on the first day as well as the last day. But there is a minor difference in the things he did on these occasions. If the reader would recollect, this same Ravana spoke harshly about Lord Shiva – or Lord Vishnu for that matter, in the War Council, bubbling and overflowing with boastful vainglory. It is better that we study these when we take up Ravana. But the point to note is that there was a marked change in his attitude when he prepared for his last battle.

‘It will be a victory or death today,’ he declared. ‘mandral am kuzhal sankai than malark kaiyaal vayiru kondru alandhalaik kodu nedum thuyaridaik kuLithal’ (either) Sita, of the flower bedecked hair, should be immersed in endless pain (and lament over the loss of her husband by) beating her belly with her tender hands ‘andru idhu endridin mayan magal ath thozhil urudhal’ (or) if that is not possible, the daughter of Mayan (meaning Mandodhari) should be in that condition. ‘indru irandinil ondru aakuvEn’ I will see that either of these become true today.

After a long and protracted war (of which we shall see later) Ravana was killed and fell on his belly, his face buried in dust. Rama went close to his body. A person who was the terror of three worlds just moments ago, was lying on the ground for crows to feast upon and monkeys to jump over. Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back. That signifies that such person had run away from the field and was hit in his back while he fled. ‘Did I kill such a coward!’ exclaimed Rama.

Wait for the reaction of Vibishana.

= My Lord, you are less than fair =

The wound on Ravana’s back that Rama is speaking about was caused in the first battle. We have seen this incident earlier in our instalment titled Mind is the mightiest weapon and the weakest betrayer. There were two pieces of tusks of the guardian elephants of the eight directions with which Ravana fought, that still remained embedded in his body and came out through his back when Hanuman struck a powerful blow on his chest. And that was why there were wounds in his back. We see the magic of Kamban working here. He is connecting the incident here, after 6168 verses. That is simply astounding. We are living in times when our film directors have to have assistants to see that continuity is maintained. Who did the Poet have for his assistant to check continuity? Amazing.

Now we see the love and respect that Vibishana had for Ravana as a warrior. He is not able to bear his brother being called a coward. ‘aayiram thOLinaanum vaaliyum aridhin aiya mEyin vendri viNNOr saabathin viLaindha meymai.’ (It is true that) the thousand shouldered one (Karthaveeryarjuna) and Vali established their victory over Ravana. But that was due to a curse. ‘thaayinum thozhath thakkaaL mEl thangiya kaadhal thanmai noyum nin munivum allaal velvarO nuvalarpaalaar.’ There were only two factors that could overpower him. One was the lust that he developed for her who is to be worshipped more than one’s mother. And the other is your anger. Who else could have just thought of vanquishing him?

These words undoubtedly were uttered with the intention of telling Rama that he had won an enemy who was not won by anyone else. At the same time, it cannot be denied that Vibishana did take pride in the unmatched valour of his brother. See how gently but firmly he refuses the statement of Rama. ‘veedaNan, aruvik kaNNan,’ Tears were running down Vibishana’s cheeks like waterfalls, ‘vev uyirpodu neenda vimmalan’ his breathing turned heavy and a long sigh broke forth from him. ‘sevviyin thodarndhu alla seppinai selva,’ he told Rama. ‘My Lord, you are less than fair. Ravana was not a coward. His chest had seen thousands of battles and weapons of celestials. If at all there is a wound on his back, it is not due to any defeat in any battle.’ Narrating the reason for the wounds on Ravana’s back, Vibishana pointed to the celestials and told Rama, ‘Look at them. They are still hesitant to come by the side of his dead body because they are not sure whether he has really died or not.’

But a thought must have troubled Vibishana’s heart. The question of where does he belong. Is he supposed to perform the funeral rites of his brother? When he left his side, did he sever his relations also with him to such an extent that he should not perform the obsequies of Ravana and others?

Rama who heard the explanation from Vibishana was convinced. He had by that time captured the thoughts that were running in Vibishana’s mind and told him, ‘ennadhO irandhuLaan mEl vayirthal nee?’ What is the reason for this show of enmity on one who has died? ‘ivanukku eeNdu sonnadhu Or vidhiyinaalE kadan seyath thuNidhi endraan.’ Go. Perform his last rites. It is your duty.

Vibishana’s wisdom was restraining him from weeping and lamenting thus far. ‘thaa arum porayinaan than arivinaal thahaikka nindra aavalum thuyarum theera aratrinaan pagu vaai aara.’ He wept loudly over the death of Ravana as if to dissolve the passions and the burden of bereavement, that were so far sealed by his wisdom.

= To do or not to do, that is the crucial question… =

Time is a great mender. We have seen that with the passage of time even broken hearts come together, forget the past insults, hurts and wounds however deep they may be and resume the broken threads. Death changes the perception of men. When someone who was dreaded all through his life dies, people most readily forget the terrible and intolerable deeds of that person. That is one time when none can resist himself or herself from showing the respect and love that he or she had for the one who has breathed his last.

One thing has however to be remembered. Vibishana hated the deeds of Ravana and not Ravana himself. He was unable to control his agony on seeing his dead body. ‘uNNaadhe uyir UNNaadhu oru nanju’ The most potent poison would not kill a person unless it is consumed. ‘sanaki enum peru nanju unnaik kaNNaalE nOkkavE pOkkiyadhe uyir.’ Janaki is powerful than all poisons put together. You lost her life by merely looking at her. ‘neeyum kaLap pattaayE!’ Even you, (the most powerful) fell on the field, breathing your last. ‘eNNaadhEn eNNIya sol indru inith thaan eNNudhiyO?’ I, who was not considered worthy of listening, told you in so many words. Are you going to listen to them now my dear brother? ‘eN il aatral aNNaavO aNNaavo asurarkaL tham pirLayame amarar kootrE!’ My brother! O brother! O the seething energy of rakshasas and the dreaded death knell of the celestials!

Valmiki also shows Vibishana torn by in such emotions. But there we see him pulled by opposite currents and making statements that contradict one another. ‘This ogre who had never been vanquished before in trials of strength by all the gods (combined) or even by Indra (himself) has been routed on confronting you on the battlefield (even as the sea breaks up on reaching the shore. By him gifts were conferred on mendicants, pleasures too were enjoyed and dependants were fully maintained, riches were bestowed on friends and grudges against enemies were also revenged. Nay, he maintained a perpetually sacred fire and practised great religious austerities, had completely mastered the Vedas and was highly proficient in ritual acts. Through your goodwill I seek to perform that which ought to be performed in relation to this brother (of mine) who has departed to the other world.” (Valmiki Ramayana, Yuddha Kanda, Canto 109, Sloka 21-23)

Rama says at this point that Vibishana must perform the obsequies. “Animosity ends with death. Our purpose has been achieved. (Therefore) let obsequies be performed in relation to him (now). He is as good mine too as yours. (Ibid, Sloka 25) Srinivasa Sastriyar, interpreting this verse says, “Death pays all debts. All enmities cease at death. Nobody should carry hatred beyond the grave. Why should we hate Ravana any more? Our object has been attained. You and I have become one by a sacred alliance, and therefore what he is to you, he is to me, an elder brother. I am also both entitled and under an obligation to perform the obsequies. If you do not do them, I shall do them.”

But Valmiki shows Vibishana quite undecided about what to do. He, for a moment thinks that it is his duty to perform the last rites. In the very next he decides he should not. “Though worthy of adoration by virtue of his seniority in that he was my elder brother, he does not merit my respect. (On my refusing to perform his obsequies) people on earth will (surely) brand me ruthless, O Rama! On hearing of his blemishes, however, all will speak of me as having done well.” (Ibid, Canto 111, Sloka 95)

This kind of a conflict is natural in such circumstances. Who could have resolved such a conflict and come to a firm conclusion on what was to be done, without the guidance of Sri Rama!

= Judge him through his own clan =

The most proper way to judge Vibishana would be through the eyes of Kumbakarna. What he felt and said about Vibishana…

Though Vibishana was oscillating as to what to do, Rama was quite firm and clear about what has to be done. ‘There is no use counting the misdeeds of a person who is dead.’ Rama contended. “You for your part needs must be told by me that which is proper, O lord of ogres! Granted that this ranger of the night was full of unrighteousness and falsity, he was (all the same) energetic, mighty and always heroic in battles. He was never heart of as vanquished (even) by gods with Indra…Though he made people cry (by his tyranny) Ravana was high-minded and richly endowed with might. Hostilities endure till death only. Our purpose (too) stands accomplished. Let his obsequies be performed. He is as well mine as yours. (Valmiki Ramayana, Yuddha Kanda, Canto 111, Sloka 98-100)

After the obsequies were performed, Sri Rama ordered that he be crowned as the king of Lanka and Lakshmana performed the coronation ceremony. The reader may recall here that it was Lakshmana who enthroned Sugriva as well because Rama refused to enter any city as he was under a vow to live in the forests and was precluded from entering a city till completion of the fourteen years term.

By way of summing up let us quickly go over what we have seen. Vibishana’s character has attracted enough criticism. It is natural says Srinivasa Sastriyar. “As in all cases, the abuse and the denunciation are stronger than the defence, just as in the case of Vali, where his accusations against Rama seem stronger than the defence. Vibishana says, “You abuse me now, but you must have known that I was not a Rakshasa at all in spirit. I was born in your family. I am among you, but not of you. Why should not a brother be abandoned if he is wicked? If a man takes away the property of another or abducts another man’s wife, one may give him up, as one would give up a burning house. On account of these doshas, I have abandoned Ravana.”

Quitting a burning house is a simile, which would once again give rise to another question. If the house was burning, it is the duty of the occupant to put it out rather than quitting it. It has to be remembered here that Vibishana did all that he could in the face of insults and deep humiliation. He was virtually threatened to get out of the house. Ravana had in fact threatened him with penalty of death if he didn’t quit.

Then why should he join Rama? Was he right in joining the foe of Ravana, even if Vibishana was thrown out? Yes. Kumbakarna says he was right. There could be no less an authority to judge the act of Vibishana. We have seen a few of Kumbakarna’s arguments in our earlier instalments ‘Why did you come back?’ and ‘Why won’t I leave Ravana?’ Kumbakarna had opened his heart out right in the opening verses when he saw Vibishana coming towards him in the battlefield. Perplexed over his return and coming to a conclusion that Vibishana has actually come back to join them, Kumbakarna pleads with Vibishana thus:

‘kulathu iyalbu azindhadEnum kumara,’ My child, even though the reputation of the rakshasa race has come to an end (with the despicable act of Ravana) ‘matru unnaik kondE pulathiyan marabu maayaap punniyam porundhitru enna’ (I have every confidence that) the lineage of Pulastiya would regain its glory because of you ‘valathu iyal thOLai nOkki magizhgindren’ and feel happy, looking at your massive and victorious shoulders.

= A noble soul - The concluding part =

Kumbakarna was also not at all happy with what Ravana did. As we saw earlier, he had a soldier’s responsibility and could not leave him. Bhishma in Mahabharata was one such person who was bound by his vow to the throne and could not leave Dhuriyodhana’s side, knowing fully well that he was not standing by the side of Dharma.

Kumbakarna was in a similar position. In Kumbakarna we see a stoic and unfailing soldier who, against his own will, fought for Ravana simply because ‘karuthu ilaa iRaivan theemai karudhinaal’ If the unthinking king commits something that is not right, ‘adhanaik kaathu thiruthalaam aagin andre thiruthudal?’ one can correct him only if he is amenable to reason. ‘theeradhu aagin’ (if he is incorrigible and if your efforts prove to be futile and) if you are left with no choice, ‘poru thozhirkku uriyar aagi’ (it is the duty of a soldier to) take up the weapon and fight for him. Because ‘orutharin munnam saadhal uNdavarkku uriyadhu amma.’ Duty demands that I who have eaten from him should die before him.

It is apt to recall what Kumbakarna said about his own and Vibishana’s positions. ‘malarin mEl irundha vaLLal vazhu ilaa varathinaal nee ulaivu ilaath tharumam pooNdaai.’ Vibishana, you attained immortality with the boon of Brahma. You are unswerving from the path of Dharma. ‘ulagu uLadhanyum uLLaai.’ You will live till the end of the world. ‘thalaivan nee ulagukku ellam.’ You are the leader of all the worlds. ‘unakku adhu thakkadhEyaal.’ What you did is right for a person of your eminence and your position. ‘pulai uru maranmEyum enakku idhu pugazadhEyaal’ and for me, only what I am doing would befit me and bring me my glory even if I have to shed my life in disgrace and for an unworthy cause.

I do not think that any further argument in favour of Vibishana is required after the wise and considered opinion of Kumbakarna. Kumbakarna was tethered to Ravana. Vibishana had the moral strength to cut asunder his bonds to pursue his own path of righteousness.

Let us conclude the study of Vibishana’s character with a quote from Right Hon’ble Srinivasa Sastriyar.

“I have tried to review Vibishana’s deeds in order to show that there is nothing in them which may appear to be selfish or low, nothing mean or poor about him. The charge was brought against him that he betrayed his kinsmen proved false to those who brought him up and allowed him to grow in strength. That charge is brought, I think, through a failure to distinguish between great things and greater things. There are things in the world much greater than fidelity to your kinsmen. We do not, we cannot, praise a judge who gives judgment from a court of law in favour of his kinsmen, simply because he is a kinsmen, simply because he is a kinsman. On the other hand, we praise kings who have punished their sons because they were guilty. And yet, when we judge Vibishana, why should we say he ought to have stood by his brother, however inimical he was to humanity?”

We see in Vibishana a bhaktha, a Dharmatma and a noble soul who could rise above the narrow bounds of class, race and cult to support what is right and help it grow.

It is time for us to take up a study of the Vali episode. It would be appropriate to start it with a brief character sketch of Sugriva. 

Hari Krishnan

[[Category:Vibishana]]

Vibhishana - Part 6

2010-02-25T09:58:53Z

Hariki:

Vibhishana - Part 6

2010-02-25T09:57:56Z

Hariki:

Vibhishana - Part 6

2010-02-25T09:57:10Z

Hariki:

= A coward, was he? =

Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back…

When he thus went back to his palace, Ravana indeed missed a very valid possibility. If it was possible for Hanuman to bring the divine herbs earlier when Lakshmana was hit by the Brahmastra and resuscitate him, it was possible for him even now to bring them once again to rejuvenate him. Before Rama could return from his task of showering his arrows like hailstorm on the reserve force and wipe them, Hanuman had brought the herbs again for a second time and Lakshmana had regained his conscience, bringing back euphoric exuberance in his camp.

After the reserve force was obliterated, it was Ravana’s turn to face the foe alone. We see a complete transformation in his attitude. The loss that he had suffered thus far and the death of his most endeared son seem to have licked the last vestiges of lust that he had in his mind. It was now a do or die situation for him. When he left for his last battle, we see the Ravana the warrior, devoid of all baser feelings. It was his fight to establish his name again. ‘eesanai imaya mukkaN oruvani irumaikku Etra poosanai murayin seydhu’ He performed puja to Lord Shiva ‘thiru marai pugandra dhaanam veesinan iayatri matrum vEttan vEttaarkku ellaam aasu ara nalgi’ He gave away liberally to whoever wanted, whatever they wanted. ‘olgaap pOrth thozilukku amaivadhu aanaan.’ And started for the battle without a feeling weary.

We see Ravana performing puja to Shiva on both occasions when he left for his battle, on the first day as well as the last day. But there is a minor difference in the things he did on these occasions. If the reader would recollect, this same Ravana spoke harshly about Lord Shiva – or Lord Vishnu for that matter, in the War Council, bubbling and overflowing with boastful vainglory. It is better that we study these when we take up Ravana. But the point to note is that there was a marked change in his attitude when he prepared for his last battle.

‘It will be a victory or death today,’ he declared. ‘mandral am kuzhal sankai than malark kaiyaal vayiru kondru alandhalaik kodu nedum thuyaridaik kuLithal’ (either) Sita, of the flower bedecked hair, should be immersed in endless pain (and lament over the loss of her husband by) beating her belly with her tender hands ‘andru idhu endridin mayan magal ath thozhil urudhal’ (or) if that is not possible, the daughter of Mayan (meaning Mandodhari) should be in that condition. ‘indru irandinil ondru aakuvEn’ I will see that either of these become true today.

After a long and protracted war (of which we shall see later) Ravana was killed and fell on his belly, his face buried in dust. Rama went close to his body. A person who was the terror of three worlds just moments ago, was lying on the ground for crows to feast upon and monkeys to jump over. Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back. That signifies that such person had run away from the field and was hit in his back while he fled. ‘Did I kill such a coward!’ exclaimed Rama.

Wait for the reaction of Vibishana.

= My Lord, you are less than fair =

The wound on Ravana’s back that Rama is speaking about was caused in the first battle. We have seen this incident earlier in our instalment titled Mind is the mightiest weapon and the weakest betrayer. There were two pieces of tusks of the guardian elephants of the eight directions with which Ravana fought, that still remained embedded in his body and came out through his back when Hanuman struck a powerful blow on his chest. And that was why there were wounds in his back. We see the magic of Kamban working here. He is connecting the incident here, after 6168 verses. That is simply astounding. We are living in times when our film directors have to have assistants to see that continuity is maintained. Who did the Poet have for his assistant to check continuity? Amazing.

Now we see the love and respect that Vibishana had for Ravana as a warrior. He is not able to bear his brother being called a coward. ‘aayiram thOLinaanum vaaliyum aridhin aiya mEyin vendri viNNOr saabathin viLaindha meymai.’ (It is true that) the thousand shouldered one (Karthaveeryarjuna) and Vali established their victory over Ravana. But that was due to a curse. ‘thaayinum thozhath thakkaaL mEl thangiya kaadhal thanmai noyum nin munivum allaal velvarO nuvalarpaalaar.’ There were only two factors that could overpower him. One was the lust that he developed for her who is to be worshipped more than one’s mother. And the other is your anger. Who else could have just thought of vanquishing him?

These words undoubtedly were uttered with the intention of telling Rama that he had won an enemy who was not won by anyone else. At the same time, it cannot be denied that Vibishana did take pride in the unmatched valour of his brother. See how gently but firmly he refuses the statement of Rama. ‘veedaNan, aruvik kaNNan,’ Tears were running down Vibishana’s cheeks like waterfalls, ‘vev uyirpodu neenda vimmalan’ his breathing turned heavy and a long sigh broke forth from him. ‘sevviyin thodarndhu alla seppinai selva,’ he told Rama. ‘My Lord, you are less than fair. Ravana was not a coward. His chest had seen thousands of battles and weapons of celestials. If at all there is a wound on his back, it is not due to any defeat in any battle.’ Narrating the reason for the wounds on Ravana’s back, Vibishana pointed to the celestials and told Rama, ‘Look at them. They are still hesitant to come by the side of his dead body because they are not sure whether he has really died or not.’

But a thought must have troubled Vibishana’s heart. The question of where does he belong. Is he supposed to perform the funeral rites of his brother? When he left his side, did he sever his relations also with him to such an extent that he should not perform the obsequies of Ravana and others?

Rama who heard the explanation from Vibishana was convinced. He had by that time captured the thoughts that were running in Vibishana’s mind and told him, ‘ennadhO irandhuLaan mEl vayirthal nee?’ What is the reason for this show of enmity on one who has died? ‘ivanukku eeNdu sonnadhu Or vidhiyinaalE kadan seyath thuNidhi endraan.’ Go. Perform his last rites. It is your duty.

Vibishana’s wisdom was restraining him from weeping and lamenting thus far. ‘thaa arum porayinaan than arivinaal thahaikka nindra aavalum thuyarum theera aratrinaan pagu vaai aara.’ He wept loudly over the death of Ravana as if to dissolve the passions and the burden of bereavement, that were so far sealed by his wisdom.

= To do or not to do, that is the crucial question… =

Time is a great mender. We have seen that with the passage of time even broken hearts come together, forget the past insults, hurts and wounds however deep they may be and resume the broken threads. Death changes the perception of men. When someone who was dreaded all through his life dies, people most readily forget the terrible and intolerable deeds of that person. That is one time when none can resist himself or herself from showing the respect and love that he or she had for the one who has breathed his last.

One thing has however to be remembered. Vibishana hated the deeds of Ravana and not Ravana himself. He was unable to control his agony on seeing his dead body. ‘uNNaadhe uyir UNNaadhu oru nanju’ The most potent poison would not kill a person unless it is consumed. ‘sanaki enum peru nanju unnaik kaNNaalE nOkkavE pOkkiyadhe uyir.’ Janaki is powerful than all poisons put together. You lost her life by merely looking at her. ‘neeyum kaLap pattaayE!’ Even you, (the most powerful) fell on the field, breathing your last. ‘eNNaadhEn eNNIya sol indru inith thaan eNNudhiyO?’ I, who was not considered worthy of listening, told you in so many words. Are you going to listen to them now my dear brother? ‘eN il aatral aNNaavO aNNaavo asurarkaL tham pirLayame amarar kootrE!’ My brother! O brother! O the seething energy of rakshasas and the dreaded death knell of the celestials!

Valmiki also shows Vibishana torn by in such emotions. But there we see him pulled by opposite currents and making statements that contradict one another. ‘This ogre who had never been vanquished before in trials of strength by all the gods (combined) or even by Indra (himself) has been routed on confronting you on the battlefield (even as the sea breaks up on reaching the shore. By him gifts were conferred on mendicants, pleasures too were enjoyed and dependants were fully maintained, riches were bestowed on friends and grudges against enemies were also revenged. Nay, he maintained a perpetually sacred fire and practised great religious austerities, had completely mastered the Vedas and was highly proficient in ritual acts. Through your goodwill I seek to perform that which ought to be performed in relation to this brother (of mine) who has departed to the other world.” (Valmiki Ramayana, Yuddha Kanda, Canto 109, Sloka 21-23)

Rama says at this point that Vibishana must perform the obsequies. “Animosity ends with death. Our purpose has been achieved. (Therefore) let obsequies be performed in relation to him (now). He is as good mine too as yours. (Ibid, Sloka 25) Srinivasa Sastriyar, interpreting this verse says, “Death pays all debts. All enmities cease at death. Nobody should carry hatred beyond the grave. Why should we hate Ravana any more? Our object has been attained. You and I have become one by a sacred alliance, and therefore what he is to you, he is to me, an elder brother. I am also both entitled and under an obligation to perform the obsequies. If you do not do them, I shall do them.”

But Valmiki shows Vibishana quite undecided about what to do. He, for a moment thinks that it is his duty to perform the last rites. In the very next he decides he should not. “Though worthy of adoration by virtue of his seniority in that he was my elder brother, he does not merit my respect. (On my refusing to perform his obsequies) people on earth will (surely) brand me ruthless, O Rama! On hearing of his blemishes, however, all will speak of me as having done well.” (Ibid, Canto 111, Sloka 95)

This kind of a conflict is natural in such circumstances. Who could have resolved such a conflict and come to a firm conclusion on what was to be done, without the guidance of Sri Rama!

Judge him through his own clan

The most proper way to judge Vibishana would be through the eyes of Kumbakarna. What he felt and said about Vibishana…

Though Vibishana was oscillating as to what to do, Rama was quite firm and clear about what has to be done. ‘There is no use counting the misdeeds of a person who is dead.’ Rama contended. “You for your part needs must be told by me that which is proper, O lord of ogres! Granted that this ranger of the night was full of unrighteousness and falsity, he was (all the same) energetic, mighty and always heroic in battles. He was never heart of as vanquished (even) by gods with Indra…Though he made people cry (by his tyranny) Ravana was high-minded and richly endowed with might. Hostilities endure till death only. Our purpose (too) stands accomplished. Let his obsequies be performed. He is as well mine as yours. (Valmiki Ramayana, Yuddha Kanda, Canto 111, Sloka 98-100)

After the obsequies were performed, Sri Rama ordered that he be crowned as the king of Lanka and Lakshmana performed the coronation ceremony. The reader may recall here that it was Lakshmana who enthroned Sugriva as well because Rama refused to enter any city as he was under a vow to live in the forests and was precluded from entering a city till completion of the fourteen years term.

By way of summing up let us quickly go over what we have seen. Vibishana’s character has attracted enough criticism. It is natural says Srinivasa Sastriyar. “As in all cases, the abuse and the denunciation are stronger than the defence, just as in the case of Vali, where his accusations against Rama seem stronger than the defence. Vibishana says, “You abuse me now, but you must have known that I was not a Rakshasa at all in spirit. I was born in your family. I am among you, but not of you. Why should not a brother be abandoned if he is wicked? If a man takes away the property of another or abducts another man’s wife, one may give him up, as one would give up a burning house. On account of these doshas, I have abandoned Ravana.”

Quitting a burning house is a simile, which would once again give rise to another question. If the house was burning, it is the duty of the occupant to put it out rather than quitting it. It has to be remembered here that Vibishana did all that he could in the face of insults and deep humiliation. He was virtually threatened to get out of the house. Ravana had in fact threatened him with penalty of death if he didn’t quit.

Then why should he join Rama? Was he right in joining the foe of Ravana, even if Vibishana was thrown out? Yes. Kumbakarna says he was right. There could be no less an authority to judge the act of Vibishana. We have seen a few of Kumbakarna’s arguments in our earlier instalments ‘Why did you come back?’ and ‘Why won’t I leave Ravana?’ Kumbakarna had opened his heart out right in the opening verses when he saw Vibishana coming towards him in the battlefield. Perplexed over his return and coming to a conclusion that Vibishana has actually come back to join them, Kumbakarna pleads with Vibishana thus:

‘kulathu iyalbu azindhadEnum kumara,’ My child, even though the reputation of the rakshasa race has come to an end (with the despicable act of Ravana) ‘matru unnaik kondE pulathiyan marabu maayaap punniyam porundhitru enna’ (I have every confidence that) the lineage of Pulastiya would regain its glory because of you ‘valathu iyal thOLai nOkki magizhgindren’ and feel happy, looking at your massive and victorious shoulders.

A noble soul - The concluding part

Kumbakarna was also not at all happy with what Ravana did. As we saw earlier, he had a soldier’s responsibility and could not leave him. Bhishma in Mahabharata was one such person who was bound by his vow to the throne and could not leave Dhuriyodhana’s side, knowing fully well that he was not standing by the side of Dharma.

Kumbakarna was in a similar position. In Kumbakarna we see a stoic and unfailing soldier who, against his own will, fought for Ravana simply because ‘karuthu ilaa iRaivan theemai karudhinaal’ If the unthinking king commits something that is not right, ‘adhanaik kaathu thiruthalaam aagin andre thiruthudal?’ one can correct him only if he is amenable to reason. ‘theeradhu aagin’ (if he is incorrigible and if your efforts prove to be futile and) if you are left with no choice, ‘poru thozhirkku uriyar aagi’ (it is the duty of a soldier to) take up the weapon and fight for him. Because ‘orutharin munnam saadhal uNdavarkku uriyadhu amma.’ Duty demands that I who have eaten from him should die before him.

It is apt to recall what Kumbakarna said about his own and Vibishana’s positions. ‘malarin mEl irundha vaLLal vazhu ilaa varathinaal nee ulaivu ilaath tharumam pooNdaai.’ Vibishana, you attained immortality with the boon of Brahma. You are unswerving from the path of Dharma. ‘ulagu uLadhanyum uLLaai.’ You will live till the end of the world. ‘thalaivan nee ulagukku ellam.’ You are the leader of all the worlds. ‘unakku adhu thakkadhEyaal.’ What you did is right for a person of your eminence and your position. ‘pulai uru maranmEyum enakku idhu pugazadhEyaal’ and for me, only what I am doing would befit me and bring me my glory even if I have to shed my life in disgrace and for an unworthy cause.

I do not think that any further argument in favour of Vibishana is required after the wise and considered opinion of Kumbakarna. Kumbakarna was tethered to Ravana. Vibishana had the moral strength to cut asunder his bonds to pursue his own path of righteousness.

Let us conclude the study of Vibishana’s character with a quote from Right Hon’ble Srinivasa Sastriyar.

“I have tried to review Vibishana’s deeds in order to show that there is nothing in them which may appear to be selfish or low, nothing mean or poor about him. The charge was brought against him that he betrayed his kinsmen proved false to those who brought him up and allowed him to grow in strength. That charge is brought, I think, through a failure to distinguish between great things and greater things. There are things in the world much greater than fidelity to your kinsmen. We do not, we cannot, praise a judge who gives judgment from a court of law in favour of his kinsmen, simply because he is a kinsmen, simply because he is a kinsman. On the other hand, we praise kings who have punished their sons because they were guilty. And yet, when we judge Vibishana, why should we say he ought to have stood by his brother, however inimical he was to humanity?”

We see in Vibishana a bhaktha, a Dharmatma and a noble soul who could rise above the narrow bounds of class, race and cult to support what is right and help it grow.

It is time for us to take up a study of the Vali episode. It would be appropriate to start it with a brief character sketch of Sugriva.

Vibhishana - Part 6

2010-02-25T09:56:33Z

Hariki: புதிய பக்கம்: A coward, was he? Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back… When he thus …

A coward, was he?

Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back…

When he thus went back to his palace, Ravana indeed missed a very valid possibility. If it was possible for Hanuman to bring the divine herbs earlier when Lakshmana was hit by the Brahmastra and resuscitate him, it was possible for him even now to bring them once again to rejuvenate him. Before Rama could return from his task of showering his arrows like hailstorm on the reserve force and wipe them, Hanuman had brought the herbs again for a second time and Lakshmana had regained his conscience, bringing back euphoric exuberance in his camp.

After the reserve force was obliterated, it was Ravana’s turn to face the foe alone. We see a complete transformation in his attitude. The loss that he had suffered thus far and the death of his most endeared son seem to have licked the last vestiges of lust that he had in his mind. It was now a do or die situation for him. When he left for his last battle, we see the Ravana the warrior, devoid of all baser feelings. It was his fight to establish his name again. ‘eesanai imaya mukkaN oruvani irumaikku Etra poosanai murayin seydhu’ He performed puja to Lord Shiva ‘thiru marai pugandra dhaanam veesinan iayatri matrum vEttan vEttaarkku ellaam aasu ara nalgi’ He gave away liberally to whoever wanted, whatever they wanted. ‘olgaap pOrth thozilukku amaivadhu aanaan.’ And started for the battle without a feeling weary.

We see Ravana performing puja to Shiva on both occasions when he left for his battle, on the first day as well as the last day. But there is a minor difference in the things he did on these occasions. If the reader would recollect, this same Ravana spoke harshly about Lord Shiva – or Lord Vishnu for that matter, in the War Council, bubbling and overflowing with boastful vainglory. It is better that we study these when we take up Ravana. But the point to note is that there was a marked change in his attitude when he prepared for his last battle.

‘It will be a victory or death today,’ he declared. ‘mandral am kuzhal sankai than malark kaiyaal vayiru kondru alandhalaik kodu nedum thuyaridaik kuLithal’ (either) Sita, of the flower bedecked hair, should be immersed in endless pain (and lament over the loss of her husband by) beating her belly with her tender hands ‘andru idhu endridin mayan magal ath thozhil urudhal’ (or) if that is not possible, the daughter of Mayan (meaning Mandodhari) should be in that condition. ‘indru irandinil ondru aakuvEn’ I will see that either of these become true today.

After a long and protracted war (of which we shall see later) Ravana was killed and fell on his belly, his face buried in dust. Rama went close to his body. A person who was the terror of three worlds just moments ago, was lying on the ground for crows to feast upon and monkeys to jump over. Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back. That signifies that such person had run away from the field and was hit in his back while he fled. ‘Did I kill such a coward!’ exclaimed Rama.

Wait for the reaction of Vibishana.

My Lord, you are less than fair

The wound on Ravana’s back that Rama is speaking about was caused in the first battle. We have seen this incident earlier in our instalment titled Mind is the mightiest weapon and the weakest betrayer. There were two pieces of tusks of the guardian elephants of the eight directions with which Ravana fought, that still remained embedded in his body and came out through his back when Hanuman struck a powerful blow on his chest. And that was why there were wounds in his back. We see the magic of Kamban working here. He is connecting the incident here, after 6168 verses. That is simply astounding. We are living in times when our film directors have to have assistants to see that continuity is maintained. Who did the Poet have for his assistant to check continuity? Amazing.

Now we see the love and respect that Vibishana had for Ravana as a warrior. He is not able to bear his brother being called a coward. ‘aayiram thOLinaanum vaaliyum aridhin aiya mEyin vendri viNNOr saabathin viLaindha meymai.’ (It is true that) the thousand shouldered one (Karthaveeryarjuna) and Vali established their victory over Ravana. But that was due to a curse. ‘thaayinum thozhath thakkaaL mEl thangiya kaadhal thanmai noyum nin munivum allaal velvarO nuvalarpaalaar.’ There were only two factors that could overpower him. One was the lust that he developed for her who is to be worshipped more than one’s mother. And the other is your anger. Who else could have just thought of vanquishing him?

These words undoubtedly were uttered with the intention of telling Rama that he had won an enemy who was not won by anyone else. At the same time, it cannot be denied that Vibishana did take pride in the unmatched valour of his brother. See how gently but firmly he refuses the statement of Rama. ‘veedaNan, aruvik kaNNan,’ Tears were running down Vibishana’s cheeks like waterfalls, ‘vev uyirpodu neenda vimmalan’ his breathing turned heavy and a long sigh broke forth from him. ‘sevviyin thodarndhu alla seppinai selva,’ he told Rama. ‘My Lord, you are less than fair. Ravana was not a coward. His chest had seen thousands of battles and weapons of celestials. If at all there is a wound on his back, it is not due to any defeat in any battle.’ Narrating the reason for the wounds on Ravana’s back, Vibishana pointed to the celestials and told Rama, ‘Look at them. They are still hesitant to come by the side of his dead body because they are not sure whether he has really died or not.’

But a thought must have troubled Vibishana’s heart. The question of where does he belong. Is he supposed to perform the funeral rites of his brother? When he left his side, did he sever his relations also with him to such an extent that he should not perform the obsequies of Ravana and others?

Rama who heard the explanation from Vibishana was convinced. He had by that time captured the thoughts that were running in Vibishana’s mind and told him, ‘ennadhO irandhuLaan mEl vayirthal nee?’ What is the reason for this show of enmity on one who has died? ‘ivanukku eeNdu sonnadhu Or vidhiyinaalE kadan seyath thuNidhi endraan.’ Go. Perform his last rites. It is your duty.

Vibishana’s wisdom was restraining him from weeping and lamenting thus far. ‘thaa arum porayinaan than arivinaal thahaikka nindra aavalum thuyarum theera aratrinaan pagu vaai aara.’ He wept loudly over the death of Ravana as if to dissolve the passions and the burden of bereavement, that were so far sealed by his wisdom.

To do or not to do, that is the crucial question…

Time is a great mender. We have seen that with the passage of time even broken hearts come together, forget the past insults, hurts and wounds however deep they may be and resume the broken threads. Death changes the perception of men. When someone who was dreaded all through his life dies, people most readily forget the terrible and intolerable deeds of that person. That is one time when none can resist himself or herself from showing the respect and love that he or she had for the one who has breathed his last.

One thing has however to be remembered. Vibishana hated the deeds of Ravana and not Ravana himself. He was unable to control his agony on seeing his dead body. ‘uNNaadhe uyir UNNaadhu oru nanju’ The most potent poison would not kill a person unless it is consumed. ‘sanaki enum peru nanju unnaik kaNNaalE nOkkavE pOkkiyadhe uyir.’ Janaki is powerful than all poisons put together. You lost her life by merely looking at her. ‘neeyum kaLap pattaayE!’ Even you, (the most powerful) fell on the field, breathing your last. ‘eNNaadhEn eNNIya sol indru inith thaan eNNudhiyO?’ I, who was not considered worthy of listening, told you in so many words. Are you going to listen to them now my dear brother? ‘eN il aatral aNNaavO aNNaavo asurarkaL tham pirLayame amarar kootrE!’ My brother! O brother! O the seething energy of rakshasas and the dreaded death knell of the celestials!

Valmiki also shows Vibishana torn by in such emotions. But there we see him pulled by opposite currents and making statements that contradict one another. ‘This ogre who had never been vanquished before in trials of strength by all the gods (combined) or even by Indra (himself) has been routed on confronting you on the battlefield (even as the sea breaks up on reaching the shore. By him gifts were conferred on mendicants, pleasures too were enjoyed and dependants were fully maintained, riches were bestowed on friends and grudges against enemies were also revenged. Nay, he maintained a perpetually sacred fire and practised great religious austerities, had completely mastered the Vedas and was highly proficient in ritual acts. Through your goodwill I seek to perform that which ought to be performed in relation to this brother (of mine) who has departed to the other world.” (Valmiki Ramayana, Yuddha Kanda, Canto 109, Sloka 21-23)

Rama says at this point that Vibishana must perform the obsequies. “Animosity ends with death. Our purpose has been achieved. (Therefore) let obsequies be performed in relation to him (now). He is as good mine too as yours. (Ibid, Sloka 25) Srinivasa Sastriyar, interpreting this verse says, “Death pays all debts. All enmities cease at death. Nobody should carry hatred beyond the grave. Why should we hate Ravana any more? Our object has been attained. You and I have become one by a sacred alliance, and therefore what he is to you, he is to me, an elder brother. I am also both entitled and under an obligation to perform the obsequies. If you do not do them, I shall do them.”

But Valmiki shows Vibishana quite undecided about what to do. He, for a moment thinks that it is his duty to perform the last rites. In the very next he decides he should not. “Though worthy of adoration by virtue of his seniority in that he was my elder brother, he does not merit my respect. (On my refusing to perform his obsequies) people on earth will (surely) brand me ruthless, O Rama! On hearing of his blemishes, however, all will speak of me as having done well.” (Ibid, Canto 111, Sloka 95)

This kind of a conflict is natural in such circumstances. Who could have resolved such a conflict and come to a firm conclusion on what was to be done, without the guidance of Sri Rama!

Judge him through his own clan

The most proper way to judge Vibishana would be through the eyes of Kumbakarna. What he felt and said about Vibishana…

Though Vibishana was oscillating as to what to do, Rama was quite firm and clear about what has to be done. ‘There is no use counting the misdeeds of a person who is dead.’ Rama contended. “You for your part needs must be told by me that which is proper, O lord of ogres! Granted that this ranger of the night was full of unrighteousness and falsity, he was (all the same) energetic, mighty and always heroic in battles. He was never heart of as vanquished (even) by gods with Indra…Though he made people cry (by his tyranny) Ravana was high-minded and richly endowed with might. Hostilities endure till death only. Our purpose (too) stands accomplished. Let his obsequies be performed. He is as well mine as yours. (Valmiki Ramayana, Yuddha Kanda, Canto 111, Sloka 98-100)

After the obsequies were performed, Sri Rama ordered that he be crowned as the king of Lanka and Lakshmana performed the coronation ceremony. The reader may recall here that it was Lakshmana who enthroned Sugriva as well because Rama refused to enter any city as he was under a vow to live in the forests and was precluded from entering a city till completion of the fourteen years term.

By way of summing up let us quickly go over what we have seen. Vibishana’s character has attracted enough criticism. It is natural says Srinivasa Sastriyar. “As in all cases, the abuse and the denunciation are stronger than the defence, just as in the case of Vali, where his accusations against Rama seem stronger than the defence. Vibishana says, “You abuse me now, but you must have known that I was not a Rakshasa at all in spirit. I was born in your family. I am among you, but not of you. Why should not a brother be abandoned if he is wicked? If a man takes away the property of another or abducts another man’s wife, one may give him up, as one would give up a burning house. On account of these doshas, I have abandoned Ravana.”

Quitting a burning house is a simile, which would once again give rise to another question. If the house was burning, it is the duty of the occupant to put it out rather than quitting it. It has to be remembered here that Vibishana did all that he could in the face of insults and deep humiliation. He was virtually threatened to get out of the house. Ravana had in fact threatened him with penalty of death if he didn’t quit.

Then why should he join Rama? Was he right in joining the foe of Ravana, even if Vibishana was thrown out? Yes. Kumbakarna says he was right. There could be no less an authority to judge the act of Vibishana. We have seen a few of Kumbakarna’s arguments in our earlier instalments ‘Why did you come back?’ and ‘Why won’t I leave Ravana?’ Kumbakarna had opened his heart out right in the opening verses when he saw Vibishana coming towards him in the battlefield. Perplexed over his return and coming to a conclusion that Vibishana has actually come back to join them, Kumbakarna pleads with Vibishana thus:

‘kulathu iyalbu azindhadEnum kumara,’ My child, even though the reputation of the rakshasa race has come to an end (with the despicable act of Ravana) ‘matru unnaik kondE pulathiyan marabu maayaap punniyam porundhitru enna’ (I have every confidence that) the lineage of Pulastiya would regain its glory because of you ‘valathu iyal thOLai nOkki magizhgindren’ and feel happy, looking at your massive and victorious shoulders.

A noble soul - The concluding part

Kumbakarna was also not at all happy with what Ravana did. As we saw earlier, he had a soldier’s responsibility and could not leave him. Bhishma in Mahabharata was one such person who was bound by his vow to the throne and could not leave Dhuriyodhana’s side, knowing fully well that he was not standing by the side of Dharma.

Kumbakarna was in a similar position. In Kumbakarna we see a stoic and unfailing soldier who, against his own will, fought for Ravana simply because ‘karuthu ilaa iRaivan theemai karudhinaal’ If the unthinking king commits something that is not right, ‘adhanaik kaathu thiruthalaam aagin andre thiruthudal?’ one can correct him only if he is amenable to reason. ‘theeradhu aagin’ (if he is incorrigible and if your efforts prove to be futile and) if you are left with no choice, ‘poru thozhirkku uriyar aagi’ (it is the duty of a soldier to) take up the weapon and fight for him. Because ‘orutharin munnam saadhal uNdavarkku uriyadhu amma.’ Duty demands that I who have eaten from him should die before him.

It is apt to recall what Kumbakarna said about his own and Vibishana’s positions. ‘malarin mEl irundha vaLLal vazhu ilaa varathinaal nee ulaivu ilaath tharumam pooNdaai.’ Vibishana, you attained immortality with the boon of Brahma. You are unswerving from the path of Dharma. ‘ulagu uLadhanyum uLLaai.’ You will live till the end of the world. ‘thalaivan nee ulagukku ellam.’ You are the leader of all the worlds. ‘unakku adhu thakkadhEyaal.’ What you did is right for a person of your eminence and your position. ‘pulai uru maranmEyum enakku idhu pugazadhEyaal’ and for me, only what I am doing would befit me and bring me my glory even if I have to shed my life in disgrace and for an unworthy cause.

I do not think that any further argument in favour of Vibishana is required after the wise and considered opinion of Kumbakarna. Kumbakarna was tethered to Ravana. Vibishana had the moral strength to cut asunder his bonds to pursue his own path of righteousness.

Let us conclude the study of Vibishana’s character with a quote from Right Hon’ble Srinivasa Sastriyar.

“I have tried to review Vibishana’s deeds in order to show that there is nothing in them which may appear to be selfish or low, nothing mean or poor about him. The charge was brought against him that he betrayed his kinsmen proved false to those who brought him up and allowed him to grow in strength. That charge is brought, I think, through a failure to distinguish between great things and greater things. There are things in the world much greater than fidelity to your kinsmen. We do not, we cannot, praise a judge who gives judgment from a court of law in favour of his kinsmen, simply because he is a kinsmen, simply because he is a kinsman. On the other hand, we praise kings who have punished their sons because they were guilty. And yet, when we judge Vibishana, why should we say he ought to have stood by his brother, however inimical he was to humanity?”

We see in Vibishana a bhaktha, a Dharmatma and a noble soul who could rise above the narrow bounds of class, race and cult to support what is right and help it grow.

It is time for us to take up a study of the Vali episode. It would be appropriate to start it with a brief character sketch of Sugriva.

Vibhishana - Part 5

2010-02-25T09:54:56Z

Hariki:

Vibhishana - Part 5

2010-02-25T09:53:34Z

Hariki:

= The unexpected turn =

When the ogre army marched in, all Vanaras fled. There were only three Vanaras who stood by Rama and Lakshmana – and of course Vibishana…

The reserve forces of Ravana were the core of his army and were scattered all around the world. This strategy of having an army outpost in other countries seems to have been in existence even in those days. In fact Kara and Dhooshana were heading a contingent of Ravana’s army in India. Ravana sent word for his chiefs in several parts of the world and they – three hundred divisions of them – gathered in Lanka. He gave them a quick update – doctored update that is – and placed a strange request before them.

Ravana was really broken down after the death of Indrajit. It is not such an easy thing to withstand the grief of the death of a son. That too such a valiant, loving and affectionate son like Indrajit. A very moving verse occurs when Ravana takes the headless dead body of his son of Indrajit. ‘enakku nee seyyath thakka kadan ellam Engi Engi unakku naan seyvadhaanEn.’ It should have been you, as my son, who should have ignited my pyre. Instead, I am doing this for you my son. Who can be more fortunate than me! But Ravana ordered that the body of Indrajit be kept embalmed for him to perform the rites after beheading his enemies in revenge.

Even though his lust for Sita had been blunted to a great extent after the death of Indrajit, his blind rage and ego have not yet diminished. We still see him exhibiting a pompous and audacious manner in his council with the chiefs of his reserve forces. He narrated them the defeat of all of his kith and kin. But was so very careful not to mention his own defeat. The chiefs were perplexed. ‘nee, ivar elaam madiya enna kaaraNam kol igal seyaadhu irundhadhu?’ ‘Why was it that you did not fight them, when all such stalwarts had lost their lives at their hands?’ Ravana says, ‘I was ashamed of fighting such puny and tiny creatures. I refrained myself because it would not befit my stature.’ , Ravana comes to the field only in the last day, with a determination void of all lust and like the grand warrior he was. And Rama was waiting for Ravana to come back with this attitude to slay him. But that is a discussion for a later day.

Ravana employs all his cunning ways in his address to the chiefs. He tells them, ‘vaanarap perum senaiyai yaan oru vazhi sendru oon arak kuraithu uyir uNbEn.’ I will go myself and kill the vast army of monkeys. ‘neeyir pOi orungE aana matru iruvaraik kOrir endru araindhaan.’ All of you (three hundred divisions of them!) march on those two humans and kill them. Such magnanimity! Ravana to handle such a vast army and this sea of an army to fight just two ‘two-handed’ puny creatures! We see the traces of the humility that he went through in the first day’s war still linger in the mind of Ravana and his request to the chiefs is just a grandiloquent euphemism for ‘just handle those two persons because I am afraid of only those two.’

The reserve forces consisted of ogres of peculiar shapes and massive forms. The poet sings the crude forms and cruel nature of the forces in eighteen verses. When they marched into the field, the entire Vanara army was shocked at the immensity of the ogre army and the size of each. Believe it when I say, more shockingly all of the Vanara army ran away from the battlefield, including the great Jambavan, Nala, Nila and all other veterans of war. Only three of them stood by the side of Rama and Lakshmana – Sugriva, Hanuman and Angada. Of course, Vibishana was there, by their side. The non-fighter. That was a moment for the leader to prove himself. That was a veritable challenge thrown to Sri Rama. He decided to handle this.

= The most reliable source of strength =

Rama’s judgement pointed only to Vibishana whose wisdom alone could support their valour, in case of an emergency.

It was such a shocking sight to see the reserve forces that even the most courageous of all the Vanaras fled. ‘arathai thindru arung karuNayaip parugi’ (The reserve forces consisted of ogres that) ate Dharma and drank mercy. ‘maRathaip poondu vem paavathai maNam puNar maNaaLar.’ Wore malevolence as their ornament and were wedded to nothing but sin.

We see the peculiar sight in this scene of Angada, the youngest of all monkeys going in search of Jambavan, the senior most of all commanders of the army, the person who enthused the great Hanuman into action, and putting his mind at rest. In fact, Angada had to persuade Jambavan in so many words to come back to the field, enthusing the army so that it is fit for action, mentally.

He then turned to Vibishana for information on the ogre army that had come to the war field. He got the most vital of information on the army that it was the core strength of Ravana and that it consisted of all the rakshasas left on earth. If that army was dispatched, it then remained for Rama to slay Ravana. ‘vaazhi matru avan moola maath thaanai mun varuva.’ What is coming into the war field is the reserve force. ‘aazhi veru ini appurathu illai vaaL arakkar.’ There would be no more rakshasas available after the destruction of this army.

‘kEtta aNNalum muruvalum seetramum kiLara’ Rama heard these words and smiled with supreme confidence and also was unusually angered. ‘kaatugindranan kaaNudhi oru kaNathu,’ he said. ‘I will show who I am in a trice.’ ‘ootin mErkoNda thaanayai bayam thudaithu uravOi meeti kol ena angadhan Odinaan viraindhaan. ‘It is for you to wipe the army clean of its fear and bring them back, Angada,’ Rama said. Hearing these words, Angada rushed to them.

‘ethanai arakkarEnum dharumam aaNdu illai andre,’ Angada told Jambavan. ‘Let there be countless ogres on their side. But what they don’t have is Dharma. Have you ever heard that adharma had ever established its win over Dharma?’ That convinced Jambavan and they returned to the side of Rama, ashamed of themselves. But Sri Rama had already decided to face the situation, all alone, by himself. Not even Hanuman could accompany him, despite his sincere submissions to carry him on his shoulders, as he had been doing thus far, in all other battles. ‘I owe all my victories thus far to you. It was you who saved us on many an occasion. It was due to your efforts that the divine herbs were brought to save the life Lakshmana. But, now it is your duty to stand guard here, along with Lakshmana, protecting this entire army.’

He ordered the army to collect in one place. Lakshmana and Hanuman were ordered to protect the army. In all his forethought of an army chief, Rama told Hanuman, ‘you have to be here with Lakshmana, O brave warrior. For how can Lakshmana handle the situation without your help, if Ravana comes and attacks the army? It would make his task difficult. Apart from that it would cause devastation to the army.’ So saying, he walked to face the entire reserve forces, alone. Before that, he called and instructed Vibishana,

‘Veedana neeym matru un thambiyOdu egi’ Go along with your brother (Lakshmana), O Vibishana. ‘vemmai koodiyOr seyyum maayam therindhanai koori’ You are the one who knows the illusory and treacherous ways they adopt and inform them of their ways in time. ‘needuru thaanai thannai thaanginaai nillai ennin,’ if you do not thus stand by their side and extend your support to them, ‘kEdu uLadhu aagum endraan avan adhu kEtpadhaanan.’ The army would suffer a great deal. And Vibishana did as he was told.

Just look at whom Rama vests all his trust with at this critical moment. Not that he had lost his trust on the Vanara army and its chiefs who ran away. He was so concerned about their welfare and wanted to protect them. He put two of his best men to protect them, along with Sugriva, Angada and others. But his judgement pointed only to Vibishana whose wisdom alone could support their valour, in case of an emergency. An extraordinary tribute indeed.

= Not wilder than a cow =

That was the only occasion when Vibishana lost his patience and resorted to the use of his weapons, participating in the war directly…

On the one side Sri Rama was obliterating the reserve forces. On the other side, Ravana marched on the Vanara army – as Sri Rama had anticipated earlier, before he went on his one-man mission.

Ravana did not expect that his forces would crumble like a mere thatched structure hit by cyclone. He had to act quickly to stop the speed with which Lakshmana was consuming his forces like forest fire. He therefore decided to fire his ‘mohana astra’ that could kill the entire host. Mohana astra was considered to be one of the potent missiles. ‘moham ondru uladhu mudhalavan vaguthadu munnaaL.’ The mohana astra was created by the Supreme one in the hoary past. ‘aagam atradhu.’ It has no definite shape. ‘kotramum Sivan thanai azhippadhu.’ It can nullify even the victory of Lord Shiva. ‘Egam mutriya vinjayai ivan vayin Evi kaagam utru uzhal kaLathinil kidathuvan.’ I will use it against Lakshmana and his army and make them a prey for crows.

Had Rama not foreseen this situation! Had he not deputed Vibishana to advise Lakshmana of the right thing to do at the right time! Before Ravana could aim it, Vibishana saw the intentions of Ravana and understood that he was preparing for shooting the mohana astra and prompted Lakshmana about it. Not only that. ‘adhu kaNdu mudugi’ Seeing it, and (acting) quickly, ‘anbin VeedaNan,’ Vibishana who was imbued with love, ‘aazhiyaan padaiyinin aruthi enbadhu Odhinaan.’ (Advised Lakshmana ‘Ravana is preparing to shoot the mohana astra.) Use the astra that is presided over by Vishnu and parry it. Only that can stop its devastating effect. Lakshmana did so and the mohana astra was wasted. Ravana was upset that it was due to Vibishana that his victory is still elusive.

He took his trident that was given to him by Mayan, the architect of the rakshasas and also the father of Mandodhari, wife of Ravana and threw it with full force on Vibishana. There was nothing to stop it or counter it. That could have spelt the doom for Vibishana. But the valiant Lakshmana could not allow such a thing to happen to Vibishana who has been granted ‘abhaya’ by Rama. He therefore took the trident on his chest, protecting Vibishana and fell on the ground.

That was the only occasion when Vibishana lost his patience and resorted to the use of his weapons, participating in the war directly. He could not reconcile to the fact that the trident aimed at him by Ravana was the cause for the fall of Lakshmana on the field once again. With his mace in hand he rushed towards Ravana and destroyed his chariot, killing the charioteer and horses as well.

But Ravana did not mind it. He shot several arrows at Vibishana to restrain him for a few moments and moved out of the field shouting, ‘The war is over.’ He knew that Rama could not stand the death of his younger brother and would follow him when he finds Lakshmana lifeless. He was overjoyed and moved away from the field without fighting with Vibishana.

‘vendri en vayamaanadhu.’ Victory is mine now. ‘veedanap pasuvaik kondru inip payan illai.’ There is no use killing Vibishana (who is not wilder than a) cow. And he returned to his palace with the conviction that he had already won.

A coward, was he?

Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back…

When he thus went back to his palace, Ravana indeed missed a very valid possibility. If it was possible for Hanuman to bring the divine herbs earlier when Lakshmana was hit by the Brahmastra and resuscitate him, it was possible for him even now to bring them once again to rejuvenate him. Before Rama could return from his task of showering his arrows like hailstorm on the reserve force and wipe them, Hanuman had brought the herbs again for a second time and Lakshmana had regained his conscience, bringing back euphoric exuberance in his camp.

After the reserve force was obliterated, it was Ravana’s turn to face the foe alone. We see a complete transformation in his attitude. The loss that he had suffered thus far and the death of his most endeared son seem to have licked the last vestiges of lust that he had in his mind. It was now a do or die situation for him. When he left for his last battle, we see the Ravana the warrior, devoid of all baser feelings. It was his fight to establish his name again. ‘eesanai imaya mukkaN oruvani irumaikku Etra poosanai murayin seydhu’ He performed puja to Lord Shiva ‘thiru marai pugandra dhaanam veesinan iayatri matrum vEttan vEttaarkku ellaam aasu ara nalgi’ He gave away liberally to whoever wanted, whatever they wanted. ‘olgaap pOrth thozilukku amaivadhu aanaan.’ And started for the battle without a feeling weary.

We see Ravana performing puja to Shiva on both occasions when he left for his battle, on the first day as well as the last day. But there is a minor difference in the things he did on these occasions. If the reader would recollect, this same Ravana spoke harshly about Lord Shiva – or Lord Vishnu for that matter, in the War Council, bubbling and overflowing with boastful vainglory. It is better that we study these when we take up Ravana. But the point to note is that there was a marked change in his attitude when he prepared for his last battle.

‘It will be a victory or death today,’ he declared. ‘mandral am kuzhal sankai than malark kaiyaal vayiru kondru alandhalaik kodu nedum thuyaridaik kuLithal’ (either) Sita, of the flower bedecked hair, should be immersed in endless pain (and lament over the loss of her husband by) beating her belly with her tender hands ‘andru idhu endridin mayan magal ath thozhil urudhal’ (or) if that is not possible, the daughter of Mayan (meaning Mandodhari) should be in that condition. ‘indru irandinil ondru aakuvEn’ I will see that either of these become true today.

After a long and protracted war (of which we shall see later) Ravana was killed and fell on his belly, his face buried in dust. Rama went close to his body. A person who was the terror of three worlds just moments ago, was lying on the ground for crows to feast upon and monkeys to jump over. Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back. That signifies that such person had run away from the field and was hit in his back while he fled. ‘Did I kill such a coward!’ exclaimed Rama.

Wait for the reaction of Vibishana.

My Lord, you are less than fair

The wound on Ravana’s back that Rama is speaking about was caused in the first battle. We have seen this incident earlier in our instalment titled Mind is the mightiest weapon and the weakest betrayer. There were two pieces of tusks of the guardian elephants of the eight directions with which Ravana fought, that still remained embedded in his body and came out through his back when Hanuman struck a powerful blow on his chest. And that was why there were wounds in his back. We see the magic of Kamban working here. He is connecting the incident here, after 6168 verses. That is simply astounding. We are living in times when our film directors have to have assistants to see that continuity is maintained. Who did the Poet have for his assistant to check continuity? Amazing.

Now we see the love and respect that Vibishana had for Ravana as a warrior. He is not able to bear his brother being called a coward. ‘aayiram thOLinaanum vaaliyum aridhin aiya mEyin vendri viNNOr saabathin viLaindha meymai.’ (It is true that) the thousand shouldered one (Karthaveeryarjuna) and Vali established their victory over Ravana. But that was due to a curse. ‘thaayinum thozhath thakkaaL mEl thangiya kaadhal thanmai noyum nin munivum allaal velvarO nuvalarpaalaar.’ There were only two factors that could overpower him. One was the lust that he developed for her who is to be worshipped more than one’s mother. And the other is your anger. Who else could have just thought of vanquishing him?

These words undoubtedly were uttered with the intention of telling Rama that he had won an enemy who was not won by anyone else. At the same time, it cannot be denied that Vibishana did take pride in the unmatched valour of his brother. See how gently but firmly he refuses the statement of Rama. ‘veedaNan, aruvik kaNNan,’ Tears were running down Vibishana’s cheeks like waterfalls, ‘vev uyirpodu neenda vimmalan’ his breathing turned heavy and a long sigh broke forth from him. ‘sevviyin thodarndhu alla seppinai selva,’ he told Rama. ‘My Lord, you are less than fair. Ravana was not a coward. His chest had seen thousands of battles and weapons of celestials. If at all there is a wound on his back, it is not due to any defeat in any battle.’ Narrating the reason for the wounds on Ravana’s back, Vibishana pointed to the celestials and told Rama, ‘Look at them. They are still hesitant to come by the side of his dead body because they are not sure whether he has really died or not.’

But a thought must have troubled Vibishana’s heart. The question of where does he belong. Is he supposed to perform the funeral rites of his brother? When he left his side, did he sever his relations also with him to such an extent that he should not perform the obsequies of Ravana and others?

Rama who heard the explanation from Vibishana was convinced. He had by that time captured the thoughts that were running in Vibishana’s mind and told him, ‘ennadhO irandhuLaan mEl vayirthal nee?’ What is the reason for this show of enmity on one who has died? ‘ivanukku eeNdu sonnadhu Or vidhiyinaalE kadan seyath thuNidhi endraan.’ Go. Perform his last rites. It is your duty.

Vibishana’s wisdom was restraining him from weeping and lamenting thus far. ‘thaa arum porayinaan than arivinaal thahaikka nindra aavalum thuyarum theera aratrinaan pagu vaai aara.’ He wept loudly over the death of Ravana as if to dissolve the passions and the burden of bereavement, that were so far sealed by his wisdom.

To do or not to do, that is the crucial question…

Time is a great mender. We have seen that with the passage of time even broken hearts come together, forget the past insults, hurts and wounds however deep they may be and resume the broken threads. Death changes the perception of men. When someone who was dreaded all through his life dies, people most readily forget the terrible and intolerable deeds of that person. That is one time when none can resist himself or herself from showing the respect and love that he or she had for the one who has breathed his last.

One thing has however to be remembered. Vibishana hated the deeds of Ravana and not Ravana himself. He was unable to control his agony on seeing his dead body. ‘uNNaadhe uyir UNNaadhu oru nanju’ The most potent poison would not kill a person unless it is consumed. ‘sanaki enum peru nanju unnaik kaNNaalE nOkkavE pOkkiyadhe uyir.’ Janaki is powerful than all poisons put together. You lost her life by merely looking at her. ‘neeyum kaLap pattaayE!’ Even you, (the most powerful) fell on the field, breathing your last. ‘eNNaadhEn eNNIya sol indru inith thaan eNNudhiyO?’ I, who was not considered worthy of listening, told you in so many words. Are you going to listen to them now my dear brother? ‘eN il aatral aNNaavO aNNaavo asurarkaL tham pirLayame amarar kootrE!’ My brother! O brother! O the seething energy of rakshasas and the dreaded death knell of the celestials!

Valmiki also shows Vibishana torn by in such emotions. But there we see him pulled by opposite currents and making statements that contradict one another. ‘This ogre who had never been vanquished before in trials of strength by all the gods (combined) or even by Indra (himself) has been routed on confronting you on the battlefield (even as the sea breaks up on reaching the shore. By him gifts were conferred on mendicants, pleasures too were enjoyed and dependants were fully maintained, riches were bestowed on friends and grudges against enemies were also revenged. Nay, he maintained a perpetually sacred fire and practised great religious austerities, had completely mastered the Vedas and was highly proficient in ritual acts. Through your goodwill I seek to perform that which ought to be performed in relation to this brother (of mine) who has departed to the other world.” (Valmiki Ramayana, Yuddha Kanda, Canto 109, Sloka 21-23)

Rama says at this point that Vibishana must perform the obsequies. “Animosity ends with death. Our purpose has been achieved. (Therefore) let obsequies be performed in relation to him (now). He is as good mine too as yours. (Ibid, Sloka 25) Srinivasa Sastriyar, interpreting this verse says, “Death pays all debts. All enmities cease at death. Nobody should carry hatred beyond the grave. Why should we hate Ravana any more? Our object has been attained. You and I have become one by a sacred alliance, and therefore what he is to you, he is to me, an elder brother. I am also both entitled and under an obligation to perform the obsequies. If you do not do them, I shall do them.”

But Valmiki shows Vibishana quite undecided about what to do. He, for a moment thinks that it is his duty to perform the last rites. In the very next he decides he should not. “Though worthy of adoration by virtue of his seniority in that he was my elder brother, he does not merit my respect. (On my refusing to perform his obsequies) people on earth will (surely) brand me ruthless, O Rama! On hearing of his blemishes, however, all will speak of me as having done well.” (Ibid, Canto 111, Sloka 95)

This kind of a conflict is natural in such circumstances. Who could have resolved such a conflict and come to a firm conclusion on what was to be done, without the guidance of Sri Rama!

Judge him through his own clan

The most proper way to judge Vibishana would be through the eyes of Kumbakarna. What he felt and said about Vibishana…

Though Vibishana was oscillating as to what to do, Rama was quite firm and clear about what has to be done. ‘There is no use counting the misdeeds of a person who is dead.’ Rama contended. “You for your part needs must be told by me that which is proper, O lord of ogres! Granted that this ranger of the night was full of unrighteousness and falsity, he was (all the same) energetic, mighty and always heroic in battles. He was never heart of as vanquished (even) by gods with Indra…Though he made people cry (by his tyranny) Ravana was high-minded and richly endowed with might. Hostilities endure till death only. Our purpose (too) stands accomplished. Let his obsequies be performed. He is as well mine as yours. (Valmiki Ramayana, Yuddha Kanda, Canto 111, Sloka 98-100)

After the obsequies were performed, Sri Rama ordered that he be crowned as the king of Lanka and Lakshmana performed the coronation ceremony. The reader may recall here that it was Lakshmana who enthroned Sugriva as well because Rama refused to enter any city as he was under a vow to live in the forests and was precluded from entering a city till completion of the fourteen years term.

By way of summing up let us quickly go over what we have seen. Vibishana’s character has attracted enough criticism. It is natural says Srinivasa Sastriyar. “As in all cases, the abuse and the denunciation are stronger than the defence, just as in the case of Vali, where his accusations against Rama seem stronger than the defence. Vibishana says, “You abuse me now, but you must have known that I was not a Rakshasa at all in spirit. I was born in your family. I am among you, but not of you. Why should not a brother be abandoned if he is wicked? If a man takes away the property of another or abducts another man’s wife, one may give him up, as one would give up a burning house. On account of these doshas, I have abandoned Ravana.”

Quitting a burning house is a simile, which would once again give rise to another question. If the house was burning, it is the duty of the occupant to put it out rather than quitting it. It has to be remembered here that Vibishana did all that he could in the face of insults and deep humiliation. He was virtually threatened to get out of the house. Ravana had in fact threatened him with penalty of death if he didn’t quit.

Then why should he join Rama? Was he right in joining the foe of Ravana, even if Vibishana was thrown out? Yes. Kumbakarna says he was right. There could be no less an authority to judge the act of Vibishana. We have seen a few of Kumbakarna’s arguments in our earlier instalments ‘Why did you come back?’ and ‘Why won’t I leave Ravana?’ Kumbakarna had opened his heart out right in the opening verses when he saw Vibishana coming towards him in the battlefield. Perplexed over his return and coming to a conclusion that Vibishana has actually come back to join them, Kumbakarna pleads with Vibishana thus:

‘kulathu iyalbu azindhadEnum kumara,’ My child, even though the reputation of the rakshasa race has come to an end (with the despicable act of Ravana) ‘matru unnaik kondE pulathiyan marabu maayaap punniyam porundhitru enna’ (I have every confidence that) the lineage of Pulastiya would regain its glory because of you ‘valathu iyal thOLai nOkki magizhgindren’ and feel happy, looking at your massive and victorious shoulders.

A noble soul - The concluding part

Kumbakarna was also not at all happy with what Ravana did. As we saw earlier, he had a soldier’s responsibility and could not leave him. Bhishma in Mahabharata was one such person who was bound by his vow to the throne and could not leave Dhuriyodhana’s side, knowing fully well that he was not standing by the side of Dharma.

Kumbakarna was in a similar position. In Kumbakarna we see a stoic and unfailing soldier who, against his own will, fought for Ravana simply because ‘karuthu ilaa iRaivan theemai karudhinaal’ If the unthinking king commits something that is not right, ‘adhanaik kaathu thiruthalaam aagin andre thiruthudal?’ one can correct him only if he is amenable to reason. ‘theeradhu aagin’ (if he is incorrigible and if your efforts prove to be futile and) if you are left with no choice, ‘poru thozhirkku uriyar aagi’ (it is the duty of a soldier to) take up the weapon and fight for him. Because ‘orutharin munnam saadhal uNdavarkku uriyadhu amma.’ Duty demands that I who have eaten from him should die before him.

It is apt to recall what Kumbakarna said about his own and Vibishana’s positions. ‘malarin mEl irundha vaLLal vazhu ilaa varathinaal nee ulaivu ilaath tharumam pooNdaai.’ Vibishana, you attained immortality with the boon of Brahma. You are unswerving from the path of Dharma. ‘ulagu uLadhanyum uLLaai.’ You will live till the end of the world. ‘thalaivan nee ulagukku ellam.’ You are the leader of all the worlds. ‘unakku adhu thakkadhEyaal.’ What you did is right for a person of your eminence and your position. ‘pulai uru maranmEyum enakku idhu pugazadhEyaal’ and for me, only what I am doing would befit me and bring me my glory even if I have to shed my life in disgrace and for an unworthy cause.

I do not think that any further argument in favour of Vibishana is required after the wise and considered opinion of Kumbakarna. Kumbakarna was tethered to Ravana. Vibishana had the moral strength to cut asunder his bonds to pursue his own path of righteousness.

Let us conclude the study of Vibishana’s character with a quote from Right Hon’ble Srinivasa Sastriyar.

“I have tried to review Vibishana’s deeds in order to show that there is nothing in them which may appear to be selfish or low, nothing mean or poor about him. The charge was brought against him that he betrayed his kinsmen proved false to those who brought him up and allowed him to grow in strength. That charge is brought, I think, through a failure to distinguish between great things and greater things. There are things in the world much greater than fidelity to your kinsmen. We do not, we cannot, praise a judge who gives judgment from a court of law in favour of his kinsmen, simply because he is a kinsmen, simply because he is a kinsman. On the other hand, we praise kings who have punished their sons because they were guilty. And yet, when we judge Vibishana, why should we say he ought to have stood by his brother, however inimical he was to humanity?”

We see in Vibishana a bhaktha, a Dharmatma and a noble soul who could rise above the narrow bounds of class, race and cult to support what is right and help it grow.

It is time for us to take up a study of the Vali episode. It would be appropriate to start it with a brief character sketch of Sugriva.

Vibhishana - Part 5

2010-02-25T09:53:05Z

Hariki:

= The unexpected turn =

When the ogre army marched in, all Vanaras fled. There were only three Vanaras who stood by Rama and Lakshmana – and of course Vibishana…

The reserve forces of Ravana were the core of his army and were scattered all around the world. This strategy of having an army outpost in other countries seems to have been in existence even in those days. In fact Kara and Dhooshana were heading a contingent of Ravana’s army in India. Ravana sent word for his chiefs in several parts of the world and they – three hundred divisions of them – gathered in Lanka. He gave them a quick update – doctored update that is – and placed a strange request before them.

Ravana was really broken down after the death of Indrajit. It is not such an easy thing to withstand the grief of the death of a son. That too such a valiant, loving and affectionate son like Indrajit. A very moving verse occurs when Ravana takes the headless dead body of his son of Indrajit. ‘enakku nee seyyath thakka kadan ellam Engi Engi unakku naan seyvadhaanEn.’ It should have been you, as my son, who should have ignited my pyre. Instead, I am doing this for you my son. Who can be more fortunate than me! But Ravana ordered that the body of Indrajit be kept embalmed for him to perform the rites after beheading his enemies in revenge.

Even though his lust for Sita had been blunted to a great extent after the death of Indrajit, his blind rage and ego have not yet diminished. We still see him exhibiting a pompous and audacious manner in his council with the chiefs of his reserve forces. He narrated them the defeat of all of his kith and kin. But was so very careful not to mention his own defeat. The chiefs were perplexed. ‘nee, ivar elaam madiya enna kaaraNam kol igal seyaadhu irundhadhu?’ ‘Why was it that you did not fight them, when all such stalwarts had lost their lives at their hands?’ Ravana says, ‘I was ashamed of fighting such puny and tiny creatures. I refrained myself because it would not befit my stature.’ , Ravana comes to the field only in the last day, with a determination void of all lust and like the grand warrior he was. And Rama was waiting for Ravana to come back with this attitude to slay him. But that is a discussion for a later day.

Ravana employs all his cunning ways in his address to the chiefs. He tells them, ‘vaanarap perum senaiyai yaan oru vazhi sendru oon arak kuraithu uyir uNbEn.’ I will go myself and kill the vast army of monkeys. ‘neeyir pOi orungE aana matru iruvaraik kOrir endru araindhaan.’ All of you (three hundred divisions of them!) march on those two humans and kill them. Such magnanimity! Ravana to handle such a vast army and this sea of an army to fight just two ‘two-handed’ puny creatures! We see the traces of the humility that he went through in the first day’s war still linger in the mind of Ravana and his request to the chiefs is just a grandiloquent euphemism for ‘just handle those two persons because I am afraid of only those two.’

The reserve forces consisted of ogres of peculiar shapes and massive forms. The poet sings the crude forms and cruel nature of the forces in eighteen verses. When they marched into the field, the entire Vanara army was shocked at the immensity of the ogre army and the size of each. Believe it when I say, more shockingly all of the Vanara army ran away from the battlefield, including the great Jambavan, Nala, Nila and all other veterans of war. Only three of them stood by the side of Rama and Lakshmana – Sugriva, Hanuman and Angada. Of course, Vibishana was there, by their side. The non-fighter. That was a moment for the leader to prove himself. That was a veritable challenge thrown to Sri Rama. He decided to handle this.

= The most reliable source of strength =

Rama’s judgement pointed only to Vibishana whose wisdom alone could support their valour, in case of an emergency.

It was such a shocking sight to see the reserve forces that even the most courageous of all the Vanaras fled. ‘arathai thindru arung karuNayaip parugi’ (The reserve forces consisted of ogres that) ate Dharma and drank mercy. ‘maRathaip poondu vem paavathai maNam puNar maNaaLar.’ Wore malevolence as their ornament and were wedded to nothing but sin.

We see the peculiar sight in this scene of Angada, the youngest of all monkeys going in search of Jambavan, the senior most of all commanders of the army, the person who enthused the great Hanuman into action, and putting his mind at rest. In fact, Angada had to persuade Jambavan in so many words to come back to the field, enthusing the army so that it is fit for action, mentally.

He then turned to Vibishana for information on the ogre army that had come to the war field. He got the most vital of information on the army that it was the core strength of Ravana and that it consisted of all the rakshasas left on earth. If that army was dispatched, it then remained for Rama to slay Ravana. ‘vaazhi matru avan moola maath thaanai mun varuva.’ What is coming into the war field is the reserve force. ‘aazhi veru ini appurathu illai vaaL arakkar.’ There would be no more rakshasas available after the destruction of this army.

‘kEtta aNNalum muruvalum seetramum kiLara’ Rama heard these words and smiled with supreme confidence and also was unusually angered. ‘kaatugindranan kaaNudhi oru kaNathu,’ he said. ‘I will show who I am in a trice.’ ‘ootin mErkoNda thaanayai bayam thudaithu uravOi meeti kol ena angadhan Odinaan viraindhaan. ‘It is for you to wipe the army clean of its fear and bring them back, Angada,’ Rama said. Hearing these words, Angada rushed to them.

‘ethanai arakkarEnum dharumam aaNdu illai andre,’ Angada told Jambavan. ‘Let there be countless ogres on their side. But what they don’t have is Dharma. Have you ever heard that adharma had ever established its win over Dharma?’ That convinced Jambavan and they returned to the side of Rama, ashamed of themselves. But Sri Rama had already decided to face the situation, all alone, by himself. Not even Hanuman could accompany him, despite his sincere submissions to carry him on his shoulders, as he had been doing thus far, in all other battles. ‘I owe all my victories thus far to you. It was you who saved us on many an occasion. It was due to your efforts that the divine herbs were brought to save the life Lakshmana. But, now it is your duty to stand guard here, along with Lakshmana, protecting this entire army.’

He ordered the army to collect in one place. Lakshmana and Hanuman were ordered to protect the army. In all his forethought of an army chief, Rama told Hanuman, ‘you have to be here with Lakshmana, O brave warrior. For how can Lakshmana handle the situation without your help, if Ravana comes and attacks the army? It would make his task difficult. Apart from that it would cause devastation to the army.’ So saying, he walked to face the entire reserve forces, alone. Before that, he called and instructed Vibishana,

‘Veedana neeym matru un thambiyOdu egi’ Go along with your brother (Lakshmana), O Vibishana. ‘vemmai koodiyOr seyyum maayam therindhanai koori’ You are the one who knows the illusory and treacherous ways they adopt and inform them of their ways in time. ‘needuru thaanai thannai thaanginaai nillai ennin,’ if you do not thus stand by their side and extend your support to them, ‘kEdu uLadhu aagum endraan avan adhu kEtpadhaanan.’ The army would suffer a great deal. And Vibishana did as he was told.

Just look at whom Rama vests all his trust with at this critical moment. Not that he had lost his trust on the Vanara army and its chiefs who ran away. He was so concerned about their welfare and wanted to protect them. He put two of his best men to protect them, along with Sugriva, Angada and others. But his judgement pointed only to Vibishana whose wisdom alone could support their valour, in case of an emergency. An extraordinary tribute indeed.

Not wilder than a cow

That was the only occasion when Vibishana lost his patience and resorted to the use of his weapons, participating in the war directly…

On the one side Sri Rama was obliterating the reserve forces. On the other side, Ravana marched on the Vanara army – as Sri Rama had anticipated earlier, before he went on his one-man mission.

Ravana did not expect that his forces would crumble like a mere thatched structure hit by cyclone. He had to act quickly to stop the speed with which Lakshmana was consuming his forces like forest fire. He therefore decided to fire his ‘mohana astra’ that could kill the entire host. Mohana astra was considered to be one of the potent missiles. ‘moham ondru uladhu mudhalavan vaguthadu munnaaL.’ The mohana astra was created by the Supreme one in the hoary past. ‘aagam atradhu.’ It has no definite shape. ‘kotramum Sivan thanai azhippadhu.’ It can nullify even the victory of Lord Shiva. ‘Egam mutriya vinjayai ivan vayin Evi kaagam utru uzhal kaLathinil kidathuvan.’ I will use it against Lakshmana and his army and make them a prey for crows.

Had Rama not foreseen this situation! Had he not deputed Vibishana to advise Lakshmana of the right thing to do at the right time! Before Ravana could aim it, Vibishana saw the intentions of Ravana and understood that he was preparing for shooting the mohana astra and prompted Lakshmana about it. Not only that. ‘adhu kaNdu mudugi’ Seeing it, and (acting) quickly, ‘anbin VeedaNan,’ Vibishana who was imbued with love, ‘aazhiyaan padaiyinin aruthi enbadhu Odhinaan.’ (Advised Lakshmana ‘Ravana is preparing to shoot the mohana astra.) Use the astra that is presided over by Vishnu and parry it. Only that can stop its devastating effect. Lakshmana did so and the mohana astra was wasted. Ravana was upset that it was due to Vibishana that his victory is still elusive.

He took his trident that was given to him by Mayan, the architect of the rakshasas and also the father of Mandodhari, wife of Ravana and threw it with full force on Vibishana. There was nothing to stop it or counter it. That could have spelt the doom for Vibishana. But the valiant Lakshmana could not allow such a thing to happen to Vibishana who has been granted ‘abhaya’ by Rama. He therefore took the trident on his chest, protecting Vibishana and fell on the ground.

That was the only occasion when Vibishana lost his patience and resorted to the use of his weapons, participating in the war directly. He could not reconcile to the fact that the trident aimed at him by Ravana was the cause for the fall of Lakshmana on the field once again. With his mace in hand he rushed towards Ravana and destroyed his chariot, killing the charioteer and horses as well.

But Ravana did not mind it. He shot several arrows at Vibishana to restrain him for a few moments and moved out of the field shouting, ‘The war is over.’ He knew that Rama could not stand the death of his younger brother and would follow him when he finds Lakshmana lifeless. He was overjoyed and moved away from the field without fighting with Vibishana.

‘vendri en vayamaanadhu.’ Victory is mine now. ‘veedanap pasuvaik kondru inip payan illai.’ There is no use killing Vibishana (who is not wilder than a) cow. And he returned to his palace with the conviction that he had already won.

A coward, was he?

Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back…

When he thus went back to his palace, Ravana indeed missed a very valid possibility. If it was possible for Hanuman to bring the divine herbs earlier when Lakshmana was hit by the Brahmastra and resuscitate him, it was possible for him even now to bring them once again to rejuvenate him. Before Rama could return from his task of showering his arrows like hailstorm on the reserve force and wipe them, Hanuman had brought the herbs again for a second time and Lakshmana had regained his conscience, bringing back euphoric exuberance in his camp.

After the reserve force was obliterated, it was Ravana’s turn to face the foe alone. We see a complete transformation in his attitude. The loss that he had suffered thus far and the death of his most endeared son seem to have licked the last vestiges of lust that he had in his mind. It was now a do or die situation for him. When he left for his last battle, we see the Ravana the warrior, devoid of all baser feelings. It was his fight to establish his name again. ‘eesanai imaya mukkaN oruvani irumaikku Etra poosanai murayin seydhu’ He performed puja to Lord Shiva ‘thiru marai pugandra dhaanam veesinan iayatri matrum vEttan vEttaarkku ellaam aasu ara nalgi’ He gave away liberally to whoever wanted, whatever they wanted. ‘olgaap pOrth thozilukku amaivadhu aanaan.’ And started for the battle without a feeling weary.

We see Ravana performing puja to Shiva on both occasions when he left for his battle, on the first day as well as the last day. But there is a minor difference in the things he did on these occasions. If the reader would recollect, this same Ravana spoke harshly about Lord Shiva – or Lord Vishnu for that matter, in the War Council, bubbling and overflowing with boastful vainglory. It is better that we study these when we take up Ravana. But the point to note is that there was a marked change in his attitude when he prepared for his last battle.

‘It will be a victory or death today,’ he declared. ‘mandral am kuzhal sankai than malark kaiyaal vayiru kondru alandhalaik kodu nedum thuyaridaik kuLithal’ (either) Sita, of the flower bedecked hair, should be immersed in endless pain (and lament over the loss of her husband by) beating her belly with her tender hands ‘andru idhu endridin mayan magal ath thozhil urudhal’ (or) if that is not possible, the daughter of Mayan (meaning Mandodhari) should be in that condition. ‘indru irandinil ondru aakuvEn’ I will see that either of these become true today.

After a long and protracted war (of which we shall see later) Ravana was killed and fell on his belly, his face buried in dust. Rama went close to his body. A person who was the terror of three worlds just moments ago, was lying on the ground for crows to feast upon and monkeys to jump over. Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back. That signifies that such person had run away from the field and was hit in his back while he fled. ‘Did I kill such a coward!’ exclaimed Rama.

Wait for the reaction of Vibishana.

My Lord, you are less than fair

The wound on Ravana’s back that Rama is speaking about was caused in the first battle. We have seen this incident earlier in our instalment titled Mind is the mightiest weapon and the weakest betrayer. There were two pieces of tusks of the guardian elephants of the eight directions with which Ravana fought, that still remained embedded in his body and came out through his back when Hanuman struck a powerful blow on his chest. And that was why there were wounds in his back. We see the magic of Kamban working here. He is connecting the incident here, after 6168 verses. That is simply astounding. We are living in times when our film directors have to have assistants to see that continuity is maintained. Who did the Poet have for his assistant to check continuity? Amazing.

Now we see the love and respect that Vibishana had for Ravana as a warrior. He is not able to bear his brother being called a coward. ‘aayiram thOLinaanum vaaliyum aridhin aiya mEyin vendri viNNOr saabathin viLaindha meymai.’ (It is true that) the thousand shouldered one (Karthaveeryarjuna) and Vali established their victory over Ravana. But that was due to a curse. ‘thaayinum thozhath thakkaaL mEl thangiya kaadhal thanmai noyum nin munivum allaal velvarO nuvalarpaalaar.’ There were only two factors that could overpower him. One was the lust that he developed for her who is to be worshipped more than one’s mother. And the other is your anger. Who else could have just thought of vanquishing him?

These words undoubtedly were uttered with the intention of telling Rama that he had won an enemy who was not won by anyone else. At the same time, it cannot be denied that Vibishana did take pride in the unmatched valour of his brother. See how gently but firmly he refuses the statement of Rama. ‘veedaNan, aruvik kaNNan,’ Tears were running down Vibishana’s cheeks like waterfalls, ‘vev uyirpodu neenda vimmalan’ his breathing turned heavy and a long sigh broke forth from him. ‘sevviyin thodarndhu alla seppinai selva,’ he told Rama. ‘My Lord, you are less than fair. Ravana was not a coward. His chest had seen thousands of battles and weapons of celestials. If at all there is a wound on his back, it is not due to any defeat in any battle.’ Narrating the reason for the wounds on Ravana’s back, Vibishana pointed to the celestials and told Rama, ‘Look at them. They are still hesitant to come by the side of his dead body because they are not sure whether he has really died or not.’

But a thought must have troubled Vibishana’s heart. The question of where does he belong. Is he supposed to perform the funeral rites of his brother? When he left his side, did he sever his relations also with him to such an extent that he should not perform the obsequies of Ravana and others?

Rama who heard the explanation from Vibishana was convinced. He had by that time captured the thoughts that were running in Vibishana’s mind and told him, ‘ennadhO irandhuLaan mEl vayirthal nee?’ What is the reason for this show of enmity on one who has died? ‘ivanukku eeNdu sonnadhu Or vidhiyinaalE kadan seyath thuNidhi endraan.’ Go. Perform his last rites. It is your duty.

Vibishana’s wisdom was restraining him from weeping and lamenting thus far. ‘thaa arum porayinaan than arivinaal thahaikka nindra aavalum thuyarum theera aratrinaan pagu vaai aara.’ He wept loudly over the death of Ravana as if to dissolve the passions and the burden of bereavement, that were so far sealed by his wisdom.

To do or not to do, that is the crucial question…

Time is a great mender. We have seen that with the passage of time even broken hearts come together, forget the past insults, hurts and wounds however deep they may be and resume the broken threads. Death changes the perception of men. When someone who was dreaded all through his life dies, people most readily forget the terrible and intolerable deeds of that person. That is one time when none can resist himself or herself from showing the respect and love that he or she had for the one who has breathed his last.

One thing has however to be remembered. Vibishana hated the deeds of Ravana and not Ravana himself. He was unable to control his agony on seeing his dead body. ‘uNNaadhe uyir UNNaadhu oru nanju’ The most potent poison would not kill a person unless it is consumed. ‘sanaki enum peru nanju unnaik kaNNaalE nOkkavE pOkkiyadhe uyir.’ Janaki is powerful than all poisons put together. You lost her life by merely looking at her. ‘neeyum kaLap pattaayE!’ Even you, (the most powerful) fell on the field, breathing your last. ‘eNNaadhEn eNNIya sol indru inith thaan eNNudhiyO?’ I, who was not considered worthy of listening, told you in so many words. Are you going to listen to them now my dear brother? ‘eN il aatral aNNaavO aNNaavo asurarkaL tham pirLayame amarar kootrE!’ My brother! O brother! O the seething energy of rakshasas and the dreaded death knell of the celestials!

Valmiki also shows Vibishana torn by in such emotions. But there we see him pulled by opposite currents and making statements that contradict one another. ‘This ogre who had never been vanquished before in trials of strength by all the gods (combined) or even by Indra (himself) has been routed on confronting you on the battlefield (even as the sea breaks up on reaching the shore. By him gifts were conferred on mendicants, pleasures too were enjoyed and dependants were fully maintained, riches were bestowed on friends and grudges against enemies were also revenged. Nay, he maintained a perpetually sacred fire and practised great religious austerities, had completely mastered the Vedas and was highly proficient in ritual acts. Through your goodwill I seek to perform that which ought to be performed in relation to this brother (of mine) who has departed to the other world.” (Valmiki Ramayana, Yuddha Kanda, Canto 109, Sloka 21-23)

Rama says at this point that Vibishana must perform the obsequies. “Animosity ends with death. Our purpose has been achieved. (Therefore) let obsequies be performed in relation to him (now). He is as good mine too as yours. (Ibid, Sloka 25) Srinivasa Sastriyar, interpreting this verse says, “Death pays all debts. All enmities cease at death. Nobody should carry hatred beyond the grave. Why should we hate Ravana any more? Our object has been attained. You and I have become one by a sacred alliance, and therefore what he is to you, he is to me, an elder brother. I am also both entitled and under an obligation to perform the obsequies. If you do not do them, I shall do them.”

But Valmiki shows Vibishana quite undecided about what to do. He, for a moment thinks that it is his duty to perform the last rites. In the very next he decides he should not. “Though worthy of adoration by virtue of his seniority in that he was my elder brother, he does not merit my respect. (On my refusing to perform his obsequies) people on earth will (surely) brand me ruthless, O Rama! On hearing of his blemishes, however, all will speak of me as having done well.” (Ibid, Canto 111, Sloka 95)

This kind of a conflict is natural in such circumstances. Who could have resolved such a conflict and come to a firm conclusion on what was to be done, without the guidance of Sri Rama!

Judge him through his own clan

The most proper way to judge Vibishana would be through the eyes of Kumbakarna. What he felt and said about Vibishana…

Though Vibishana was oscillating as to what to do, Rama was quite firm and clear about what has to be done. ‘There is no use counting the misdeeds of a person who is dead.’ Rama contended. “You for your part needs must be told by me that which is proper, O lord of ogres! Granted that this ranger of the night was full of unrighteousness and falsity, he was (all the same) energetic, mighty and always heroic in battles. He was never heart of as vanquished (even) by gods with Indra…Though he made people cry (by his tyranny) Ravana was high-minded and richly endowed with might. Hostilities endure till death only. Our purpose (too) stands accomplished. Let his obsequies be performed. He is as well mine as yours. (Valmiki Ramayana, Yuddha Kanda, Canto 111, Sloka 98-100)

After the obsequies were performed, Sri Rama ordered that he be crowned as the king of Lanka and Lakshmana performed the coronation ceremony. The reader may recall here that it was Lakshmana who enthroned Sugriva as well because Rama refused to enter any city as he was under a vow to live in the forests and was precluded from entering a city till completion of the fourteen years term.

By way of summing up let us quickly go over what we have seen. Vibishana’s character has attracted enough criticism. It is natural says Srinivasa Sastriyar. “As in all cases, the abuse and the denunciation are stronger than the defence, just as in the case of Vali, where his accusations against Rama seem stronger than the defence. Vibishana says, “You abuse me now, but you must have known that I was not a Rakshasa at all in spirit. I was born in your family. I am among you, but not of you. Why should not a brother be abandoned if he is wicked? If a man takes away the property of another or abducts another man’s wife, one may give him up, as one would give up a burning house. On account of these doshas, I have abandoned Ravana.”

Quitting a burning house is a simile, which would once again give rise to another question. If the house was burning, it is the duty of the occupant to put it out rather than quitting it. It has to be remembered here that Vibishana did all that he could in the face of insults and deep humiliation. He was virtually threatened to get out of the house. Ravana had in fact threatened him with penalty of death if he didn’t quit.

Then why should he join Rama? Was he right in joining the foe of Ravana, even if Vibishana was thrown out? Yes. Kumbakarna says he was right. There could be no less an authority to judge the act of Vibishana. We have seen a few of Kumbakarna’s arguments in our earlier instalments ‘Why did you come back?’ and ‘Why won’t I leave Ravana?’ Kumbakarna had opened his heart out right in the opening verses when he saw Vibishana coming towards him in the battlefield. Perplexed over his return and coming to a conclusion that Vibishana has actually come back to join them, Kumbakarna pleads with Vibishana thus:

‘kulathu iyalbu azindhadEnum kumara,’ My child, even though the reputation of the rakshasa race has come to an end (with the despicable act of Ravana) ‘matru unnaik kondE pulathiyan marabu maayaap punniyam porundhitru enna’ (I have every confidence that) the lineage of Pulastiya would regain its glory because of you ‘valathu iyal thOLai nOkki magizhgindren’ and feel happy, looking at your massive and victorious shoulders.

A noble soul - The concluding part

Kumbakarna was also not at all happy with what Ravana did. As we saw earlier, he had a soldier’s responsibility and could not leave him. Bhishma in Mahabharata was one such person who was bound by his vow to the throne and could not leave Dhuriyodhana’s side, knowing fully well that he was not standing by the side of Dharma.

Kumbakarna was in a similar position. In Kumbakarna we see a stoic and unfailing soldier who, against his own will, fought for Ravana simply because ‘karuthu ilaa iRaivan theemai karudhinaal’ If the unthinking king commits something that is not right, ‘adhanaik kaathu thiruthalaam aagin andre thiruthudal?’ one can correct him only if he is amenable to reason. ‘theeradhu aagin’ (if he is incorrigible and if your efforts prove to be futile and) if you are left with no choice, ‘poru thozhirkku uriyar aagi’ (it is the duty of a soldier to) take up the weapon and fight for him. Because ‘orutharin munnam saadhal uNdavarkku uriyadhu amma.’ Duty demands that I who have eaten from him should die before him.

It is apt to recall what Kumbakarna said about his own and Vibishana’s positions. ‘malarin mEl irundha vaLLal vazhu ilaa varathinaal nee ulaivu ilaath tharumam pooNdaai.’ Vibishana, you attained immortality with the boon of Brahma. You are unswerving from the path of Dharma. ‘ulagu uLadhanyum uLLaai.’ You will live till the end of the world. ‘thalaivan nee ulagukku ellam.’ You are the leader of all the worlds. ‘unakku adhu thakkadhEyaal.’ What you did is right for a person of your eminence and your position. ‘pulai uru maranmEyum enakku idhu pugazadhEyaal’ and for me, only what I am doing would befit me and bring me my glory even if I have to shed my life in disgrace and for an unworthy cause.

I do not think that any further argument in favour of Vibishana is required after the wise and considered opinion of Kumbakarna. Kumbakarna was tethered to Ravana. Vibishana had the moral strength to cut asunder his bonds to pursue his own path of righteousness.

Let us conclude the study of Vibishana’s character with a quote from Right Hon’ble Srinivasa Sastriyar.

“I have tried to review Vibishana’s deeds in order to show that there is nothing in them which may appear to be selfish or low, nothing mean or poor about him. The charge was brought against him that he betrayed his kinsmen proved false to those who brought him up and allowed him to grow in strength. That charge is brought, I think, through a failure to distinguish between great things and greater things. There are things in the world much greater than fidelity to your kinsmen. We do not, we cannot, praise a judge who gives judgment from a court of law in favour of his kinsmen, simply because he is a kinsmen, simply because he is a kinsman. On the other hand, we praise kings who have punished their sons because they were guilty. And yet, when we judge Vibishana, why should we say he ought to have stood by his brother, however inimical he was to humanity?”

We see in Vibishana a bhaktha, a Dharmatma and a noble soul who could rise above the narrow bounds of class, race and cult to support what is right and help it grow.

It is time for us to take up a study of the Vali episode. It would be appropriate to start it with a brief character sketch of Sugriva.

Vibhishana - Part 5

2010-02-25T09:52:33Z

Hariki:

= The unexpected turn =

When the ogre army marched in, all Vanaras fled. There were only three Vanaras who stood by Rama and Lakshmana – and of course Vibishana…

The reserve forces of Ravana were the core of his army and were scattered all around the world. This strategy of having an army outpost in other countries seems to have been in existence even in those days. In fact Kara and Dhooshana were heading a contingent of Ravana’s army in India. Ravana sent word for his chiefs in several parts of the world and they – three hundred divisions of them – gathered in Lanka. He gave them a quick update – doctored update that is – and placed a strange request before them.

Ravana was really broken down after the death of Indrajit. It is not such an easy thing to withstand the grief of the death of a son. That too such a valiant, loving and affectionate son like Indrajit. A very moving verse occurs when Ravana takes the headless dead body of his son of Indrajit. ‘enakku nee seyyath thakka kadan ellam Engi Engi unakku naan seyvadhaanEn.’ It should have been you, as my son, who should have ignited my pyre. Instead, I am doing this for you my son. Who can be more fortunate than me! But Ravana ordered that the body of Indrajit be kept embalmed for him to perform the rites after beheading his enemies in revenge.

Even though his lust for Sita had been blunted to a great extent after the death of Indrajit, his blind rage and ego have not yet diminished. We still see him exhibiting a pompous and audacious manner in his council with the chiefs of his reserve forces. He narrated them the defeat of all of his kith and kin. But was so very careful not to mention his own defeat. The chiefs were perplexed. ‘nee, ivar elaam madiya enna kaaraNam kol igal seyaadhu irundhadhu?’ ‘Why was it that you did not fight them, when all such stalwarts had lost their lives at their hands?’ Ravana says, ‘I was ashamed of fighting such puny and tiny creatures. I refrained myself because it would not befit my stature.’ , Ravana comes to the field only in the last day, with a determination void of all lust and like the grand warrior he was. And Rama was waiting for Ravana to come back with this attitude to slay him. But that is a discussion for a later day.

Ravana employs all his cunning ways in his address to the chiefs. He tells them, ‘vaanarap perum senaiyai yaan oru vazhi sendru oon arak kuraithu uyir uNbEn.’ I will go myself and kill the vast army of monkeys. ‘neeyir pOi orungE aana matru iruvaraik kOrir endru araindhaan.’ All of you (three hundred divisions of them!) march on those two humans and kill them. Such magnanimity! Ravana to handle such a vast army and this sea of an army to fight just two ‘two-handed’ puny creatures! We see the traces of the humility that he went through in the first day’s war still linger in the mind of Ravana and his request to the chiefs is just a grandiloquent euphemism for ‘just handle those two persons because I am afraid of only those two.’

The reserve forces consisted of ogres of peculiar shapes and massive forms. The poet sings the crude forms and cruel nature of the forces in eighteen verses. When they marched into the field, the entire Vanara army was shocked at the immensity of the ogre army and the size of each. Believe it when I say, more shockingly all of the Vanara army ran away from the battlefield, including the great Jambavan, Nala, Nila and all other veterans of war. Only three of them stood by the side of Rama and Lakshmana – Sugriva, Hanuman and Angada. Of course, Vibishana was there, by their side. The non-fighter. That was a moment for the leader to prove himself. That was a veritable challenge thrown to Sri Rama. He decided to handle this.

The most reliable source of strength

Rama’s judgement pointed only to Vibishana whose wisdom alone could support their valour, in case of an emergency.

It was such a shocking sight to see the reserve forces that even the most courageous of all the Vanaras fled. ‘arathai thindru arung karuNayaip parugi’ (The reserve forces consisted of ogres that) ate Dharma and drank mercy. ‘maRathaip poondu vem paavathai maNam puNar maNaaLar.’ Wore malevolence as their ornament and were wedded to nothing but sin.

We see the peculiar sight in this scene of Angada, the youngest of all monkeys going in search of Jambavan, the senior most of all commanders of the army, the person who enthused the great Hanuman into action, and putting his mind at rest. In fact, Angada had to persuade Jambavan in so many words to come back to the field, enthusing the army so that it is fit for action, mentally.

He then turned to Vibishana for information on the ogre army that had come to the war field. He got the most vital of information on the army that it was the core strength of Ravana and that it consisted of all the rakshasas left on earth. If that army was dispatched, it then remained for Rama to slay Ravana. ‘vaazhi matru avan moola maath thaanai mun varuva.’ What is coming into the war field is the reserve force. ‘aazhi veru ini appurathu illai vaaL arakkar.’ There would be no more rakshasas available after the destruction of this army.

‘kEtta aNNalum muruvalum seetramum kiLara’ Rama heard these words and smiled with supreme confidence and also was unusually angered. ‘kaatugindranan kaaNudhi oru kaNathu,’ he said. ‘I will show who I am in a trice.’ ‘ootin mErkoNda thaanayai bayam thudaithu uravOi meeti kol ena angadhan Odinaan viraindhaan. ‘It is for you to wipe the army clean of its fear and bring them back, Angada,’ Rama said. Hearing these words, Angada rushed to them.

‘ethanai arakkarEnum dharumam aaNdu illai andre,’ Angada told Jambavan. ‘Let there be countless ogres on their side. But what they don’t have is Dharma. Have you ever heard that adharma had ever established its win over Dharma?’ That convinced Jambavan and they returned to the side of Rama, ashamed of themselves. But Sri Rama had already decided to face the situation, all alone, by himself. Not even Hanuman could accompany him, despite his sincere submissions to carry him on his shoulders, as he had been doing thus far, in all other battles. ‘I owe all my victories thus far to you. It was you who saved us on many an occasion. It was due to your efforts that the divine herbs were brought to save the life Lakshmana. But, now it is your duty to stand guard here, along with Lakshmana, protecting this entire army.’

He ordered the army to collect in one place. Lakshmana and Hanuman were ordered to protect the army. In all his forethought of an army chief, Rama told Hanuman, ‘you have to be here with Lakshmana, O brave warrior. For how can Lakshmana handle the situation without your help, if Ravana comes and attacks the army? It would make his task difficult. Apart from that it would cause devastation to the army.’ So saying, he walked to face the entire reserve forces, alone. Before that, he called and instructed Vibishana,

‘Veedana neeym matru un thambiyOdu egi’ Go along with your brother (Lakshmana), O Vibishana. ‘vemmai koodiyOr seyyum maayam therindhanai koori’ You are the one who knows the illusory and treacherous ways they adopt and inform them of their ways in time. ‘needuru thaanai thannai thaanginaai nillai ennin,’ if you do not thus stand by their side and extend your support to them, ‘kEdu uLadhu aagum endraan avan adhu kEtpadhaanan.’ The army would suffer a great deal. And Vibishana did as he was told.

Just look at whom Rama vests all his trust with at this critical moment. Not that he had lost his trust on the Vanara army and its chiefs who ran away. He was so concerned about their welfare and wanted to protect them. He put two of his best men to protect them, along with Sugriva, Angada and others. But his judgement pointed only to Vibishana whose wisdom alone could support their valour, in case of an emergency. An extraordinary tribute indeed.

Not wilder than a cow

That was the only occasion when Vibishana lost his patience and resorted to the use of his weapons, participating in the war directly…

On the one side Sri Rama was obliterating the reserve forces. On the other side, Ravana marched on the Vanara army – as Sri Rama had anticipated earlier, before he went on his one-man mission.

Ravana did not expect that his forces would crumble like a mere thatched structure hit by cyclone. He had to act quickly to stop the speed with which Lakshmana was consuming his forces like forest fire. He therefore decided to fire his ‘mohana astra’ that could kill the entire host. Mohana astra was considered to be one of the potent missiles. ‘moham ondru uladhu mudhalavan vaguthadu munnaaL.’ The mohana astra was created by the Supreme one in the hoary past. ‘aagam atradhu.’ It has no definite shape. ‘kotramum Sivan thanai azhippadhu.’ It can nullify even the victory of Lord Shiva. ‘Egam mutriya vinjayai ivan vayin Evi kaagam utru uzhal kaLathinil kidathuvan.’ I will use it against Lakshmana and his army and make them a prey for crows.

Had Rama not foreseen this situation! Had he not deputed Vibishana to advise Lakshmana of the right thing to do at the right time! Before Ravana could aim it, Vibishana saw the intentions of Ravana and understood that he was preparing for shooting the mohana astra and prompted Lakshmana about it. Not only that. ‘adhu kaNdu mudugi’ Seeing it, and (acting) quickly, ‘anbin VeedaNan,’ Vibishana who was imbued with love, ‘aazhiyaan padaiyinin aruthi enbadhu Odhinaan.’ (Advised Lakshmana ‘Ravana is preparing to shoot the mohana astra.) Use the astra that is presided over by Vishnu and parry it. Only that can stop its devastating effect. Lakshmana did so and the mohana astra was wasted. Ravana was upset that it was due to Vibishana that his victory is still elusive.

He took his trident that was given to him by Mayan, the architect of the rakshasas and also the father of Mandodhari, wife of Ravana and threw it with full force on Vibishana. There was nothing to stop it or counter it. That could have spelt the doom for Vibishana. But the valiant Lakshmana could not allow such a thing to happen to Vibishana who has been granted ‘abhaya’ by Rama. He therefore took the trident on his chest, protecting Vibishana and fell on the ground.

That was the only occasion when Vibishana lost his patience and resorted to the use of his weapons, participating in the war directly. He could not reconcile to the fact that the trident aimed at him by Ravana was the cause for the fall of Lakshmana on the field once again. With his mace in hand he rushed towards Ravana and destroyed his chariot, killing the charioteer and horses as well.

But Ravana did not mind it. He shot several arrows at Vibishana to restrain him for a few moments and moved out of the field shouting, ‘The war is over.’ He knew that Rama could not stand the death of his younger brother and would follow him when he finds Lakshmana lifeless. He was overjoyed and moved away from the field without fighting with Vibishana.

‘vendri en vayamaanadhu.’ Victory is mine now. ‘veedanap pasuvaik kondru inip payan illai.’ There is no use killing Vibishana (who is not wilder than a) cow. And he returned to his palace with the conviction that he had already won.

A coward, was he?

Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back…

When he thus went back to his palace, Ravana indeed missed a very valid possibility. If it was possible for Hanuman to bring the divine herbs earlier when Lakshmana was hit by the Brahmastra and resuscitate him, it was possible for him even now to bring them once again to rejuvenate him. Before Rama could return from his task of showering his arrows like hailstorm on the reserve force and wipe them, Hanuman had brought the herbs again for a second time and Lakshmana had regained his conscience, bringing back euphoric exuberance in his camp.

After the reserve force was obliterated, it was Ravana’s turn to face the foe alone. We see a complete transformation in his attitude. The loss that he had suffered thus far and the death of his most endeared son seem to have licked the last vestiges of lust that he had in his mind. It was now a do or die situation for him. When he left for his last battle, we see the Ravana the warrior, devoid of all baser feelings. It was his fight to establish his name again. ‘eesanai imaya mukkaN oruvani irumaikku Etra poosanai murayin seydhu’ He performed puja to Lord Shiva ‘thiru marai pugandra dhaanam veesinan iayatri matrum vEttan vEttaarkku ellaam aasu ara nalgi’ He gave away liberally to whoever wanted, whatever they wanted. ‘olgaap pOrth thozilukku amaivadhu aanaan.’ And started for the battle without a feeling weary.

We see Ravana performing puja to Shiva on both occasions when he left for his battle, on the first day as well as the last day. But there is a minor difference in the things he did on these occasions. If the reader would recollect, this same Ravana spoke harshly about Lord Shiva – or Lord Vishnu for that matter, in the War Council, bubbling and overflowing with boastful vainglory. It is better that we study these when we take up Ravana. But the point to note is that there was a marked change in his attitude when he prepared for his last battle.

‘It will be a victory or death today,’ he declared. ‘mandral am kuzhal sankai than malark kaiyaal vayiru kondru alandhalaik kodu nedum thuyaridaik kuLithal’ (either) Sita, of the flower bedecked hair, should be immersed in endless pain (and lament over the loss of her husband by) beating her belly with her tender hands ‘andru idhu endridin mayan magal ath thozhil urudhal’ (or) if that is not possible, the daughter of Mayan (meaning Mandodhari) should be in that condition. ‘indru irandinil ondru aakuvEn’ I will see that either of these become true today.

After a long and protracted war (of which we shall see later) Ravana was killed and fell on his belly, his face buried in dust. Rama went close to his body. A person who was the terror of three worlds just moments ago, was lying on the ground for crows to feast upon and monkeys to jump over. Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back. That signifies that such person had run away from the field and was hit in his back while he fled. ‘Did I kill such a coward!’ exclaimed Rama.

Wait for the reaction of Vibishana.

My Lord, you are less than fair

The wound on Ravana’s back that Rama is speaking about was caused in the first battle. We have seen this incident earlier in our instalment titled Mind is the mightiest weapon and the weakest betrayer. There were two pieces of tusks of the guardian elephants of the eight directions with which Ravana fought, that still remained embedded in his body and came out through his back when Hanuman struck a powerful blow on his chest. And that was why there were wounds in his back. We see the magic of Kamban working here. He is connecting the incident here, after 6168 verses. That is simply astounding. We are living in times when our film directors have to have assistants to see that continuity is maintained. Who did the Poet have for his assistant to check continuity? Amazing.

Now we see the love and respect that Vibishana had for Ravana as a warrior. He is not able to bear his brother being called a coward. ‘aayiram thOLinaanum vaaliyum aridhin aiya mEyin vendri viNNOr saabathin viLaindha meymai.’ (It is true that) the thousand shouldered one (Karthaveeryarjuna) and Vali established their victory over Ravana. But that was due to a curse. ‘thaayinum thozhath thakkaaL mEl thangiya kaadhal thanmai noyum nin munivum allaal velvarO nuvalarpaalaar.’ There were only two factors that could overpower him. One was the lust that he developed for her who is to be worshipped more than one’s mother. And the other is your anger. Who else could have just thought of vanquishing him?

These words undoubtedly were uttered with the intention of telling Rama that he had won an enemy who was not won by anyone else. At the same time, it cannot be denied that Vibishana did take pride in the unmatched valour of his brother. See how gently but firmly he refuses the statement of Rama. ‘veedaNan, aruvik kaNNan,’ Tears were running down Vibishana’s cheeks like waterfalls, ‘vev uyirpodu neenda vimmalan’ his breathing turned heavy and a long sigh broke forth from him. ‘sevviyin thodarndhu alla seppinai selva,’ he told Rama. ‘My Lord, you are less than fair. Ravana was not a coward. His chest had seen thousands of battles and weapons of celestials. If at all there is a wound on his back, it is not due to any defeat in any battle.’ Narrating the reason for the wounds on Ravana’s back, Vibishana pointed to the celestials and told Rama, ‘Look at them. They are still hesitant to come by the side of his dead body because they are not sure whether he has really died or not.’

But a thought must have troubled Vibishana’s heart. The question of where does he belong. Is he supposed to perform the funeral rites of his brother? When he left his side, did he sever his relations also with him to such an extent that he should not perform the obsequies of Ravana and others?

Rama who heard the explanation from Vibishana was convinced. He had by that time captured the thoughts that were running in Vibishana’s mind and told him, ‘ennadhO irandhuLaan mEl vayirthal nee?’ What is the reason for this show of enmity on one who has died? ‘ivanukku eeNdu sonnadhu Or vidhiyinaalE kadan seyath thuNidhi endraan.’ Go. Perform his last rites. It is your duty.

Vibishana’s wisdom was restraining him from weeping and lamenting thus far. ‘thaa arum porayinaan than arivinaal thahaikka nindra aavalum thuyarum theera aratrinaan pagu vaai aara.’ He wept loudly over the death of Ravana as if to dissolve the passions and the burden of bereavement, that were so far sealed by his wisdom.

To do or not to do, that is the crucial question…

Time is a great mender. We have seen that with the passage of time even broken hearts come together, forget the past insults, hurts and wounds however deep they may be and resume the broken threads. Death changes the perception of men. When someone who was dreaded all through his life dies, people most readily forget the terrible and intolerable deeds of that person. That is one time when none can resist himself or herself from showing the respect and love that he or she had for the one who has breathed his last.

One thing has however to be remembered. Vibishana hated the deeds of Ravana and not Ravana himself. He was unable to control his agony on seeing his dead body. ‘uNNaadhe uyir UNNaadhu oru nanju’ The most potent poison would not kill a person unless it is consumed. ‘sanaki enum peru nanju unnaik kaNNaalE nOkkavE pOkkiyadhe uyir.’ Janaki is powerful than all poisons put together. You lost her life by merely looking at her. ‘neeyum kaLap pattaayE!’ Even you, (the most powerful) fell on the field, breathing your last. ‘eNNaadhEn eNNIya sol indru inith thaan eNNudhiyO?’ I, who was not considered worthy of listening, told you in so many words. Are you going to listen to them now my dear brother? ‘eN il aatral aNNaavO aNNaavo asurarkaL tham pirLayame amarar kootrE!’ My brother! O brother! O the seething energy of rakshasas and the dreaded death knell of the celestials!

Valmiki also shows Vibishana torn by in such emotions. But there we see him pulled by opposite currents and making statements that contradict one another. ‘This ogre who had never been vanquished before in trials of strength by all the gods (combined) or even by Indra (himself) has been routed on confronting you on the battlefield (even as the sea breaks up on reaching the shore. By him gifts were conferred on mendicants, pleasures too were enjoyed and dependants were fully maintained, riches were bestowed on friends and grudges against enemies were also revenged. Nay, he maintained a perpetually sacred fire and practised great religious austerities, had completely mastered the Vedas and was highly proficient in ritual acts. Through your goodwill I seek to perform that which ought to be performed in relation to this brother (of mine) who has departed to the other world.” (Valmiki Ramayana, Yuddha Kanda, Canto 109, Sloka 21-23)

Rama says at this point that Vibishana must perform the obsequies. “Animosity ends with death. Our purpose has been achieved. (Therefore) let obsequies be performed in relation to him (now). He is as good mine too as yours. (Ibid, Sloka 25) Srinivasa Sastriyar, interpreting this verse says, “Death pays all debts. All enmities cease at death. Nobody should carry hatred beyond the grave. Why should we hate Ravana any more? Our object has been attained. You and I have become one by a sacred alliance, and therefore what he is to you, he is to me, an elder brother. I am also both entitled and under an obligation to perform the obsequies. If you do not do them, I shall do them.”

But Valmiki shows Vibishana quite undecided about what to do. He, for a moment thinks that it is his duty to perform the last rites. In the very next he decides he should not. “Though worthy of adoration by virtue of his seniority in that he was my elder brother, he does not merit my respect. (On my refusing to perform his obsequies) people on earth will (surely) brand me ruthless, O Rama! On hearing of his blemishes, however, all will speak of me as having done well.” (Ibid, Canto 111, Sloka 95)

This kind of a conflict is natural in such circumstances. Who could have resolved such a conflict and come to a firm conclusion on what was to be done, without the guidance of Sri Rama!

Judge him through his own clan

The most proper way to judge Vibishana would be through the eyes of Kumbakarna. What he felt and said about Vibishana…

Though Vibishana was oscillating as to what to do, Rama was quite firm and clear about what has to be done. ‘There is no use counting the misdeeds of a person who is dead.’ Rama contended. “You for your part needs must be told by me that which is proper, O lord of ogres! Granted that this ranger of the night was full of unrighteousness and falsity, he was (all the same) energetic, mighty and always heroic in battles. He was never heart of as vanquished (even) by gods with Indra…Though he made people cry (by his tyranny) Ravana was high-minded and richly endowed with might. Hostilities endure till death only. Our purpose (too) stands accomplished. Let his obsequies be performed. He is as well mine as yours. (Valmiki Ramayana, Yuddha Kanda, Canto 111, Sloka 98-100)

After the obsequies were performed, Sri Rama ordered that he be crowned as the king of Lanka and Lakshmana performed the coronation ceremony. The reader may recall here that it was Lakshmana who enthroned Sugriva as well because Rama refused to enter any city as he was under a vow to live in the forests and was precluded from entering a city till completion of the fourteen years term.

By way of summing up let us quickly go over what we have seen. Vibishana’s character has attracted enough criticism. It is natural says Srinivasa Sastriyar. “As in all cases, the abuse and the denunciation are stronger than the defence, just as in the case of Vali, where his accusations against Rama seem stronger than the defence. Vibishana says, “You abuse me now, but you must have known that I was not a Rakshasa at all in spirit. I was born in your family. I am among you, but not of you. Why should not a brother be abandoned if he is wicked? If a man takes away the property of another or abducts another man’s wife, one may give him up, as one would give up a burning house. On account of these doshas, I have abandoned Ravana.”

Quitting a burning house is a simile, which would once again give rise to another question. If the house was burning, it is the duty of the occupant to put it out rather than quitting it. It has to be remembered here that Vibishana did all that he could in the face of insults and deep humiliation. He was virtually threatened to get out of the house. Ravana had in fact threatened him with penalty of death if he didn’t quit.

Then why should he join Rama? Was he right in joining the foe of Ravana, even if Vibishana was thrown out? Yes. Kumbakarna says he was right. There could be no less an authority to judge the act of Vibishana. We have seen a few of Kumbakarna’s arguments in our earlier instalments ‘Why did you come back?’ and ‘Why won’t I leave Ravana?’ Kumbakarna had opened his heart out right in the opening verses when he saw Vibishana coming towards him in the battlefield. Perplexed over his return and coming to a conclusion that Vibishana has actually come back to join them, Kumbakarna pleads with Vibishana thus:

‘kulathu iyalbu azindhadEnum kumara,’ My child, even though the reputation of the rakshasa race has come to an end (with the despicable act of Ravana) ‘matru unnaik kondE pulathiyan marabu maayaap punniyam porundhitru enna’ (I have every confidence that) the lineage of Pulastiya would regain its glory because of you ‘valathu iyal thOLai nOkki magizhgindren’ and feel happy, looking at your massive and victorious shoulders.

A noble soul - The concluding part

Kumbakarna was also not at all happy with what Ravana did. As we saw earlier, he had a soldier’s responsibility and could not leave him. Bhishma in Mahabharata was one such person who was bound by his vow to the throne and could not leave Dhuriyodhana’s side, knowing fully well that he was not standing by the side of Dharma.

Kumbakarna was in a similar position. In Kumbakarna we see a stoic and unfailing soldier who, against his own will, fought for Ravana simply because ‘karuthu ilaa iRaivan theemai karudhinaal’ If the unthinking king commits something that is not right, ‘adhanaik kaathu thiruthalaam aagin andre thiruthudal?’ one can correct him only if he is amenable to reason. ‘theeradhu aagin’ (if he is incorrigible and if your efforts prove to be futile and) if you are left with no choice, ‘poru thozhirkku uriyar aagi’ (it is the duty of a soldier to) take up the weapon and fight for him. Because ‘orutharin munnam saadhal uNdavarkku uriyadhu amma.’ Duty demands that I who have eaten from him should die before him.

It is apt to recall what Kumbakarna said about his own and Vibishana’s positions. ‘malarin mEl irundha vaLLal vazhu ilaa varathinaal nee ulaivu ilaath tharumam pooNdaai.’ Vibishana, you attained immortality with the boon of Brahma. You are unswerving from the path of Dharma. ‘ulagu uLadhanyum uLLaai.’ You will live till the end of the world. ‘thalaivan nee ulagukku ellam.’ You are the leader of all the worlds. ‘unakku adhu thakkadhEyaal.’ What you did is right for a person of your eminence and your position. ‘pulai uru maranmEyum enakku idhu pugazadhEyaal’ and for me, only what I am doing would befit me and bring me my glory even if I have to shed my life in disgrace and for an unworthy cause.

I do not think that any further argument in favour of Vibishana is required after the wise and considered opinion of Kumbakarna. Kumbakarna was tethered to Ravana. Vibishana had the moral strength to cut asunder his bonds to pursue his own path of righteousness.

Let us conclude the study of Vibishana’s character with a quote from Right Hon’ble Srinivasa Sastriyar.

“I have tried to review Vibishana’s deeds in order to show that there is nothing in them which may appear to be selfish or low, nothing mean or poor about him. The charge was brought against him that he betrayed his kinsmen proved false to those who brought him up and allowed him to grow in strength. That charge is brought, I think, through a failure to distinguish between great things and greater things. There are things in the world much greater than fidelity to your kinsmen. We do not, we cannot, praise a judge who gives judgment from a court of law in favour of his kinsmen, simply because he is a kinsmen, simply because he is a kinsman. On the other hand, we praise kings who have punished their sons because they were guilty. And yet, when we judge Vibishana, why should we say he ought to have stood by his brother, however inimical he was to humanity?”

We see in Vibishana a bhaktha, a Dharmatma and a noble soul who could rise above the narrow bounds of class, race and cult to support what is right and help it grow.

It is time for us to take up a study of the Vali episode. It would be appropriate to start it with a brief character sketch of Sugriva.

Vibhishana - Part 5

2010-02-25T09:52:11Z

Hariki:

The unexpected turn

When the ogre army marched in, all Vanaras fled. There were only three Vanaras who stood by Rama and Lakshmana – and of course Vibishana…

The reserve forces of Ravana were the core of his army and were scattered all around the world. This strategy of having an army outpost in other countries seems to have been in existence even in those days. In fact Kara and Dhooshana were heading a contingent of Ravana’s army in India. Ravana sent word for his chiefs in several parts of the world and they – three hundred divisions of them – gathered in Lanka. He gave them a quick update – doctored update that is – and placed a strange request before them.

Ravana was really broken down after the death of Indrajit. It is not such an easy thing to withstand the grief of the death of a son. That too such a valiant, loving and affectionate son like Indrajit. A very moving verse occurs when Ravana takes the headless dead body of his son of Indrajit. ‘enakku nee seyyath thakka kadan ellam Engi Engi unakku naan seyvadhaanEn.’ It should have been you, as my son, who should have ignited my pyre. Instead, I am doing this for you my son. Who can be more fortunate than me! But Ravana ordered that the body of Indrajit be kept embalmed for him to perform the rites after beheading his enemies in revenge.

Even though his lust for Sita had been blunted to a great extent after the death of Indrajit, his blind rage and ego have not yet diminished. We still see him exhibiting a pompous and audacious manner in his council with the chiefs of his reserve forces. He narrated them the defeat of all of his kith and kin. But was so very careful not to mention his own defeat. The chiefs were perplexed. ‘nee, ivar elaam madiya enna kaaraNam kol igal seyaadhu irundhadhu?’ ‘Why was it that you did not fight them, when all such stalwarts had lost their lives at their hands?’ Ravana says, ‘I was ashamed of fighting such puny and tiny creatures. I refrained myself because it would not befit my stature.’ , Ravana comes to the field only in the last day, with a determination void of all lust and like the grand warrior he was. And Rama was waiting for Ravana to come back with this attitude to slay him. But that is a discussion for a later day.

Ravana employs all his cunning ways in his address to the chiefs. He tells them, ‘vaanarap perum senaiyai yaan oru vazhi sendru oon arak kuraithu uyir uNbEn.’ I will go myself and kill the vast army of monkeys. ‘neeyir pOi orungE aana matru iruvaraik kOrir endru araindhaan.’ All of you (three hundred divisions of them!) march on those two humans and kill them. Such magnanimity! Ravana to handle such a vast army and this sea of an army to fight just two ‘two-handed’ puny creatures! We see the traces of the humility that he went through in the first day’s war still linger in the mind of Ravana and his request to the chiefs is just a grandiloquent euphemism for ‘just handle those two persons because I am afraid of only those two.’

The reserve forces consisted of ogres of peculiar shapes and massive forms. The poet sings the crude forms and cruel nature of the forces in eighteen verses. When they marched into the field, the entire Vanara army was shocked at the immensity of the ogre army and the size of each. Believe it when I say, more shockingly all of the Vanara army ran away from the battlefield, including the great Jambavan, Nala, Nila and all other veterans of war. Only three of them stood by the side of Rama and Lakshmana – Sugriva, Hanuman and Angada. Of course, Vibishana was there, by their side. The non-fighter. That was a moment for the leader to prove himself. That was a veritable challenge thrown to Sri Rama. He decided to handle this.

The most reliable source of strength

Rama’s judgement pointed only to Vibishana whose wisdom alone could support their valour, in case of an emergency.

It was such a shocking sight to see the reserve forces that even the most courageous of all the Vanaras fled. ‘arathai thindru arung karuNayaip parugi’ (The reserve forces consisted of ogres that) ate Dharma and drank mercy. ‘maRathaip poondu vem paavathai maNam puNar maNaaLar.’ Wore malevolence as their ornament and were wedded to nothing but sin.

We see the peculiar sight in this scene of Angada, the youngest of all monkeys going in search of Jambavan, the senior most of all commanders of the army, the person who enthused the great Hanuman into action, and putting his mind at rest. In fact, Angada had to persuade Jambavan in so many words to come back to the field, enthusing the army so that it is fit for action, mentally.

He then turned to Vibishana for information on the ogre army that had come to the war field. He got the most vital of information on the army that it was the core strength of Ravana and that it consisted of all the rakshasas left on earth. If that army was dispatched, it then remained for Rama to slay Ravana. ‘vaazhi matru avan moola maath thaanai mun varuva.’ What is coming into the war field is the reserve force. ‘aazhi veru ini appurathu illai vaaL arakkar.’ There would be no more rakshasas available after the destruction of this army.

‘kEtta aNNalum muruvalum seetramum kiLara’ Rama heard these words and smiled with supreme confidence and also was unusually angered. ‘kaatugindranan kaaNudhi oru kaNathu,’ he said. ‘I will show who I am in a trice.’ ‘ootin mErkoNda thaanayai bayam thudaithu uravOi meeti kol ena angadhan Odinaan viraindhaan. ‘It is for you to wipe the army clean of its fear and bring them back, Angada,’ Rama said. Hearing these words, Angada rushed to them.

‘ethanai arakkarEnum dharumam aaNdu illai andre,’ Angada told Jambavan. ‘Let there be countless ogres on their side. But what they don’t have is Dharma. Have you ever heard that adharma had ever established its win over Dharma?’ That convinced Jambavan and they returned to the side of Rama, ashamed of themselves. But Sri Rama had already decided to face the situation, all alone, by himself. Not even Hanuman could accompany him, despite his sincere submissions to carry him on his shoulders, as he had been doing thus far, in all other battles. ‘I owe all my victories thus far to you. It was you who saved us on many an occasion. It was due to your efforts that the divine herbs were brought to save the life Lakshmana. But, now it is your duty to stand guard here, along with Lakshmana, protecting this entire army.’

He ordered the army to collect in one place. Lakshmana and Hanuman were ordered to protect the army. In all his forethought of an army chief, Rama told Hanuman, ‘you have to be here with Lakshmana, O brave warrior. For how can Lakshmana handle the situation without your help, if Ravana comes and attacks the army? It would make his task difficult. Apart from that it would cause devastation to the army.’ So saying, he walked to face the entire reserve forces, alone. Before that, he called and instructed Vibishana,

‘Veedana neeym matru un thambiyOdu egi’ Go along with your brother (Lakshmana), O Vibishana. ‘vemmai koodiyOr seyyum maayam therindhanai koori’ You are the one who knows the illusory and treacherous ways they adopt and inform them of their ways in time. ‘needuru thaanai thannai thaanginaai nillai ennin,’ if you do not thus stand by their side and extend your support to them, ‘kEdu uLadhu aagum endraan avan adhu kEtpadhaanan.’ The army would suffer a great deal. And Vibishana did as he was told.

Just look at whom Rama vests all his trust with at this critical moment. Not that he had lost his trust on the Vanara army and its chiefs who ran away. He was so concerned about their welfare and wanted to protect them. He put two of his best men to protect them, along with Sugriva, Angada and others. But his judgement pointed only to Vibishana whose wisdom alone could support their valour, in case of an emergency. An extraordinary tribute indeed.

Not wilder than a cow

That was the only occasion when Vibishana lost his patience and resorted to the use of his weapons, participating in the war directly…

On the one side Sri Rama was obliterating the reserve forces. On the other side, Ravana marched on the Vanara army – as Sri Rama had anticipated earlier, before he went on his one-man mission.

Ravana did not expect that his forces would crumble like a mere thatched structure hit by cyclone. He had to act quickly to stop the speed with which Lakshmana was consuming his forces like forest fire. He therefore decided to fire his ‘mohana astra’ that could kill the entire host. Mohana astra was considered to be one of the potent missiles. ‘moham ondru uladhu mudhalavan vaguthadu munnaaL.’ The mohana astra was created by the Supreme one in the hoary past. ‘aagam atradhu.’ It has no definite shape. ‘kotramum Sivan thanai azhippadhu.’ It can nullify even the victory of Lord Shiva. ‘Egam mutriya vinjayai ivan vayin Evi kaagam utru uzhal kaLathinil kidathuvan.’ I will use it against Lakshmana and his army and make them a prey for crows.

Had Rama not foreseen this situation! Had he not deputed Vibishana to advise Lakshmana of the right thing to do at the right time! Before Ravana could aim it, Vibishana saw the intentions of Ravana and understood that he was preparing for shooting the mohana astra and prompted Lakshmana about it. Not only that. ‘adhu kaNdu mudugi’ Seeing it, and (acting) quickly, ‘anbin VeedaNan,’ Vibishana who was imbued with love, ‘aazhiyaan padaiyinin aruthi enbadhu Odhinaan.’ (Advised Lakshmana ‘Ravana is preparing to shoot the mohana astra.) Use the astra that is presided over by Vishnu and parry it. Only that can stop its devastating effect. Lakshmana did so and the mohana astra was wasted. Ravana was upset that it was due to Vibishana that his victory is still elusive.

He took his trident that was given to him by Mayan, the architect of the rakshasas and also the father of Mandodhari, wife of Ravana and threw it with full force on Vibishana. There was nothing to stop it or counter it. That could have spelt the doom for Vibishana. But the valiant Lakshmana could not allow such a thing to happen to Vibishana who has been granted ‘abhaya’ by Rama. He therefore took the trident on his chest, protecting Vibishana and fell on the ground.

That was the only occasion when Vibishana lost his patience and resorted to the use of his weapons, participating in the war directly. He could not reconcile to the fact that the trident aimed at him by Ravana was the cause for the fall of Lakshmana on the field once again. With his mace in hand he rushed towards Ravana and destroyed his chariot, killing the charioteer and horses as well.

But Ravana did not mind it. He shot several arrows at Vibishana to restrain him for a few moments and moved out of the field shouting, ‘The war is over.’ He knew that Rama could not stand the death of his younger brother and would follow him when he finds Lakshmana lifeless. He was overjoyed and moved away from the field without fighting with Vibishana.

‘vendri en vayamaanadhu.’ Victory is mine now. ‘veedanap pasuvaik kondru inip payan illai.’ There is no use killing Vibishana (who is not wilder than a) cow. And he returned to his palace with the conviction that he had already won.

A coward, was he?

Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back…

When he thus went back to his palace, Ravana indeed missed a very valid possibility. If it was possible for Hanuman to bring the divine herbs earlier when Lakshmana was hit by the Brahmastra and resuscitate him, it was possible for him even now to bring them once again to rejuvenate him. Before Rama could return from his task of showering his arrows like hailstorm on the reserve force and wipe them, Hanuman had brought the herbs again for a second time and Lakshmana had regained his conscience, bringing back euphoric exuberance in his camp.

After the reserve force was obliterated, it was Ravana’s turn to face the foe alone. We see a complete transformation in his attitude. The loss that he had suffered thus far and the death of his most endeared son seem to have licked the last vestiges of lust that he had in his mind. It was now a do or die situation for him. When he left for his last battle, we see the Ravana the warrior, devoid of all baser feelings. It was his fight to establish his name again. ‘eesanai imaya mukkaN oruvani irumaikku Etra poosanai murayin seydhu’ He performed puja to Lord Shiva ‘thiru marai pugandra dhaanam veesinan iayatri matrum vEttan vEttaarkku ellaam aasu ara nalgi’ He gave away liberally to whoever wanted, whatever they wanted. ‘olgaap pOrth thozilukku amaivadhu aanaan.’ And started for the battle without a feeling weary.

We see Ravana performing puja to Shiva on both occasions when he left for his battle, on the first day as well as the last day. But there is a minor difference in the things he did on these occasions. If the reader would recollect, this same Ravana spoke harshly about Lord Shiva – or Lord Vishnu for that matter, in the War Council, bubbling and overflowing with boastful vainglory. It is better that we study these when we take up Ravana. But the point to note is that there was a marked change in his attitude when he prepared for his last battle.

‘It will be a victory or death today,’ he declared. ‘mandral am kuzhal sankai than malark kaiyaal vayiru kondru alandhalaik kodu nedum thuyaridaik kuLithal’ (either) Sita, of the flower bedecked hair, should be immersed in endless pain (and lament over the loss of her husband by) beating her belly with her tender hands ‘andru idhu endridin mayan magal ath thozhil urudhal’ (or) if that is not possible, the daughter of Mayan (meaning Mandodhari) should be in that condition. ‘indru irandinil ondru aakuvEn’ I will see that either of these become true today.

After a long and protracted war (of which we shall see later) Ravana was killed and fell on his belly, his face buried in dust. Rama went close to his body. A person who was the terror of three worlds just moments ago, was lying on the ground for crows to feast upon and monkeys to jump over. Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back. That signifies that such person had run away from the field and was hit in his back while he fled. ‘Did I kill such a coward!’ exclaimed Rama.

Wait for the reaction of Vibishana.

My Lord, you are less than fair

The wound on Ravana’s back that Rama is speaking about was caused in the first battle. We have seen this incident earlier in our instalment titled Mind is the mightiest weapon and the weakest betrayer. There were two pieces of tusks of the guardian elephants of the eight directions with which Ravana fought, that still remained embedded in his body and came out through his back when Hanuman struck a powerful blow on his chest. And that was why there were wounds in his back. We see the magic of Kamban working here. He is connecting the incident here, after 6168 verses. That is simply astounding. We are living in times when our film directors have to have assistants to see that continuity is maintained. Who did the Poet have for his assistant to check continuity? Amazing.

Now we see the love and respect that Vibishana had for Ravana as a warrior. He is not able to bear his brother being called a coward. ‘aayiram thOLinaanum vaaliyum aridhin aiya mEyin vendri viNNOr saabathin viLaindha meymai.’ (It is true that) the thousand shouldered one (Karthaveeryarjuna) and Vali established their victory over Ravana. But that was due to a curse. ‘thaayinum thozhath thakkaaL mEl thangiya kaadhal thanmai noyum nin munivum allaal velvarO nuvalarpaalaar.’ There were only two factors that could overpower him. One was the lust that he developed for her who is to be worshipped more than one’s mother. And the other is your anger. Who else could have just thought of vanquishing him?

These words undoubtedly were uttered with the intention of telling Rama that he had won an enemy who was not won by anyone else. At the same time, it cannot be denied that Vibishana did take pride in the unmatched valour of his brother. See how gently but firmly he refuses the statement of Rama. ‘veedaNan, aruvik kaNNan,’ Tears were running down Vibishana’s cheeks like waterfalls, ‘vev uyirpodu neenda vimmalan’ his breathing turned heavy and a long sigh broke forth from him. ‘sevviyin thodarndhu alla seppinai selva,’ he told Rama. ‘My Lord, you are less than fair. Ravana was not a coward. His chest had seen thousands of battles and weapons of celestials. If at all there is a wound on his back, it is not due to any defeat in any battle.’ Narrating the reason for the wounds on Ravana’s back, Vibishana pointed to the celestials and told Rama, ‘Look at them. They are still hesitant to come by the side of his dead body because they are not sure whether he has really died or not.’

But a thought must have troubled Vibishana’s heart. The question of where does he belong. Is he supposed to perform the funeral rites of his brother? When he left his side, did he sever his relations also with him to such an extent that he should not perform the obsequies of Ravana and others?

Rama who heard the explanation from Vibishana was convinced. He had by that time captured the thoughts that were running in Vibishana’s mind and told him, ‘ennadhO irandhuLaan mEl vayirthal nee?’ What is the reason for this show of enmity on one who has died? ‘ivanukku eeNdu sonnadhu Or vidhiyinaalE kadan seyath thuNidhi endraan.’ Go. Perform his last rites. It is your duty.

Vibishana’s wisdom was restraining him from weeping and lamenting thus far. ‘thaa arum porayinaan than arivinaal thahaikka nindra aavalum thuyarum theera aratrinaan pagu vaai aara.’ He wept loudly over the death of Ravana as if to dissolve the passions and the burden of bereavement, that were so far sealed by his wisdom.

To do or not to do, that is the crucial question…

Time is a great mender. We have seen that with the passage of time even broken hearts come together, forget the past insults, hurts and wounds however deep they may be and resume the broken threads. Death changes the perception of men. When someone who was dreaded all through his life dies, people most readily forget the terrible and intolerable deeds of that person. That is one time when none can resist himself or herself from showing the respect and love that he or she had for the one who has breathed his last.

One thing has however to be remembered. Vibishana hated the deeds of Ravana and not Ravana himself. He was unable to control his agony on seeing his dead body. ‘uNNaadhe uyir UNNaadhu oru nanju’ The most potent poison would not kill a person unless it is consumed. ‘sanaki enum peru nanju unnaik kaNNaalE nOkkavE pOkkiyadhe uyir.’ Janaki is powerful than all poisons put together. You lost her life by merely looking at her. ‘neeyum kaLap pattaayE!’ Even you, (the most powerful) fell on the field, breathing your last. ‘eNNaadhEn eNNIya sol indru inith thaan eNNudhiyO?’ I, who was not considered worthy of listening, told you in so many words. Are you going to listen to them now my dear brother? ‘eN il aatral aNNaavO aNNaavo asurarkaL tham pirLayame amarar kootrE!’ My brother! O brother! O the seething energy of rakshasas and the dreaded death knell of the celestials!

Valmiki also shows Vibishana torn by in such emotions. But there we see him pulled by opposite currents and making statements that contradict one another. ‘This ogre who had never been vanquished before in trials of strength by all the gods (combined) or even by Indra (himself) has been routed on confronting you on the battlefield (even as the sea breaks up on reaching the shore. By him gifts were conferred on mendicants, pleasures too were enjoyed and dependants were fully maintained, riches were bestowed on friends and grudges against enemies were also revenged. Nay, he maintained a perpetually sacred fire and practised great religious austerities, had completely mastered the Vedas and was highly proficient in ritual acts. Through your goodwill I seek to perform that which ought to be performed in relation to this brother (of mine) who has departed to the other world.” (Valmiki Ramayana, Yuddha Kanda, Canto 109, Sloka 21-23)

Rama says at this point that Vibishana must perform the obsequies. “Animosity ends with death. Our purpose has been achieved. (Therefore) let obsequies be performed in relation to him (now). He is as good mine too as yours. (Ibid, Sloka 25) Srinivasa Sastriyar, interpreting this verse says, “Death pays all debts. All enmities cease at death. Nobody should carry hatred beyond the grave. Why should we hate Ravana any more? Our object has been attained. You and I have become one by a sacred alliance, and therefore what he is to you, he is to me, an elder brother. I am also both entitled and under an obligation to perform the obsequies. If you do not do them, I shall do them.”

But Valmiki shows Vibishana quite undecided about what to do. He, for a moment thinks that it is his duty to perform the last rites. In the very next he decides he should not. “Though worthy of adoration by virtue of his seniority in that he was my elder brother, he does not merit my respect. (On my refusing to perform his obsequies) people on earth will (surely) brand me ruthless, O Rama! On hearing of his blemishes, however, all will speak of me as having done well.” (Ibid, Canto 111, Sloka 95)

This kind of a conflict is natural in such circumstances. Who could have resolved such a conflict and come to a firm conclusion on what was to be done, without the guidance of Sri Rama!

Judge him through his own clan

The most proper way to judge Vibishana would be through the eyes of Kumbakarna. What he felt and said about Vibishana…

Though Vibishana was oscillating as to what to do, Rama was quite firm and clear about what has to be done. ‘There is no use counting the misdeeds of a person who is dead.’ Rama contended. “You for your part needs must be told by me that which is proper, O lord of ogres! Granted that this ranger of the night was full of unrighteousness and falsity, he was (all the same) energetic, mighty and always heroic in battles. He was never heart of as vanquished (even) by gods with Indra…Though he made people cry (by his tyranny) Ravana was high-minded and richly endowed with might. Hostilities endure till death only. Our purpose (too) stands accomplished. Let his obsequies be performed. He is as well mine as yours. (Valmiki Ramayana, Yuddha Kanda, Canto 111, Sloka 98-100)

After the obsequies were performed, Sri Rama ordered that he be crowned as the king of Lanka and Lakshmana performed the coronation ceremony. The reader may recall here that it was Lakshmana who enthroned Sugriva as well because Rama refused to enter any city as he was under a vow to live in the forests and was precluded from entering a city till completion of the fourteen years term.

By way of summing up let us quickly go over what we have seen. Vibishana’s character has attracted enough criticism. It is natural says Srinivasa Sastriyar. “As in all cases, the abuse and the denunciation are stronger than the defence, just as in the case of Vali, where his accusations against Rama seem stronger than the defence. Vibishana says, “You abuse me now, but you must have known that I was not a Rakshasa at all in spirit. I was born in your family. I am among you, but not of you. Why should not a brother be abandoned if he is wicked? If a man takes away the property of another or abducts another man’s wife, one may give him up, as one would give up a burning house. On account of these doshas, I have abandoned Ravana.”

Quitting a burning house is a simile, which would once again give rise to another question. If the house was burning, it is the duty of the occupant to put it out rather than quitting it. It has to be remembered here that Vibishana did all that he could in the face of insults and deep humiliation. He was virtually threatened to get out of the house. Ravana had in fact threatened him with penalty of death if he didn’t quit.

Then why should he join Rama? Was he right in joining the foe of Ravana, even if Vibishana was thrown out? Yes. Kumbakarna says he was right. There could be no less an authority to judge the act of Vibishana. We have seen a few of Kumbakarna’s arguments in our earlier instalments ‘Why did you come back?’ and ‘Why won’t I leave Ravana?’ Kumbakarna had opened his heart out right in the opening verses when he saw Vibishana coming towards him in the battlefield. Perplexed over his return and coming to a conclusion that Vibishana has actually come back to join them, Kumbakarna pleads with Vibishana thus:

‘kulathu iyalbu azindhadEnum kumara,’ My child, even though the reputation of the rakshasa race has come to an end (with the despicable act of Ravana) ‘matru unnaik kondE pulathiyan marabu maayaap punniyam porundhitru enna’ (I have every confidence that) the lineage of Pulastiya would regain its glory because of you ‘valathu iyal thOLai nOkki magizhgindren’ and feel happy, looking at your massive and victorious shoulders.

A noble soul - The concluding part

Kumbakarna was also not at all happy with what Ravana did. As we saw earlier, he had a soldier’s responsibility and could not leave him. Bhishma in Mahabharata was one such person who was bound by his vow to the throne and could not leave Dhuriyodhana’s side, knowing fully well that he was not standing by the side of Dharma.

Kumbakarna was in a similar position. In Kumbakarna we see a stoic and unfailing soldier who, against his own will, fought for Ravana simply because ‘karuthu ilaa iRaivan theemai karudhinaal’ If the unthinking king commits something that is not right, ‘adhanaik kaathu thiruthalaam aagin andre thiruthudal?’ one can correct him only if he is amenable to reason. ‘theeradhu aagin’ (if he is incorrigible and if your efforts prove to be futile and) if you are left with no choice, ‘poru thozhirkku uriyar aagi’ (it is the duty of a soldier to) take up the weapon and fight for him. Because ‘orutharin munnam saadhal uNdavarkku uriyadhu amma.’ Duty demands that I who have eaten from him should die before him.

It is apt to recall what Kumbakarna said about his own and Vibishana’s positions. ‘malarin mEl irundha vaLLal vazhu ilaa varathinaal nee ulaivu ilaath tharumam pooNdaai.’ Vibishana, you attained immortality with the boon of Brahma. You are unswerving from the path of Dharma. ‘ulagu uLadhanyum uLLaai.’ You will live till the end of the world. ‘thalaivan nee ulagukku ellam.’ You are the leader of all the worlds. ‘unakku adhu thakkadhEyaal.’ What you did is right for a person of your eminence and your position. ‘pulai uru maranmEyum enakku idhu pugazadhEyaal’ and for me, only what I am doing would befit me and bring me my glory even if I have to shed my life in disgrace and for an unworthy cause.

I do not think that any further argument in favour of Vibishana is required after the wise and considered opinion of Kumbakarna. Kumbakarna was tethered to Ravana. Vibishana had the moral strength to cut asunder his bonds to pursue his own path of righteousness.

Let us conclude the study of Vibishana’s character with a quote from Right Hon’ble Srinivasa Sastriyar.

“I have tried to review Vibishana’s deeds in order to show that there is nothing in them which may appear to be selfish or low, nothing mean or poor about him. The charge was brought against him that he betrayed his kinsmen proved false to those who brought him up and allowed him to grow in strength. That charge is brought, I think, through a failure to distinguish between great things and greater things. There are things in the world much greater than fidelity to your kinsmen. We do not, we cannot, praise a judge who gives judgment from a court of law in favour of his kinsmen, simply because he is a kinsmen, simply because he is a kinsman. On the other hand, we praise kings who have punished their sons because they were guilty. And yet, when we judge Vibishana, why should we say he ought to have stood by his brother, however inimical he was to humanity?”

We see in Vibishana a bhaktha, a Dharmatma and a noble soul who could rise above the narrow bounds of class, race and cult to support what is right and help it grow.

It is time for us to take up a study of the Vali episode. It would be appropriate to start it with a brief character sketch of Sugriva.

Ravana - Part 5

2010-02-25T09:46:11Z

Hariki: Ravana - Part 4a, Ravana - Part 5 என்றத் தலைப்புக்கு நகர்த்தப் பட்டுள்ளது: Ravana Part 4 was split into two because of formatting problems. And hence, this change in titl

= Setting Hanuman free I =

‘He is a messenger and he should not be killed,’ is the argument of Vibishana. But this argument has been answered even before it was advanced.

No doubt Ravana had goodness in him. Not a single character is shown as devoid as goodness for that matter, be it Ramayana or be it Mahabharata. The characters in the epics closely resemble the characters that live with us even this day. Nobody is a one-hundred-percent hero nor is anyone a villain, out and out. When Ravana ordered for the killing of Hanuman, Vibishana intervened. “Be propitiated, O lord of Lanka, O ruler of ogres! (Pray) listen to my appeal embodying the essence of righteousness and worldly fortune. Messengers, O king, are undeserving of death at all times and at all places; so declare the virtuous.” (Valmiki Ramayana, Sundara Kanda, Canto LII, Sloka 13)

‘vEdham utru iyangu vaippin vEru vEru idaththu vEndhar,’ (There are) kings of various countries who follow the Holy Books, ‘maadharaik kolai seidhaargaL uLar,’ who have killed even women (for the sake of Dharma) ‘ena varinum’ given that, even then, ‘vandha thoodharaik kolai seidhaargaL yaavarE thollai nallOr?’ tell me, can you point out a single king, who has come of a good and reputed lineage, who killed a messenger that came with the message of someone. Killing is a messenger is such a dreaded sin, than killing a woman.

‘He is a messenger and he should not be killed,’ is the argument of Vibishana. But this argument has been answered even before it was advanced. ‘If you are a messenger, you should have come here. Instead you perpetrated destruction and killed my men in their thousands,’ was what Ravana had alleged. Vibishana softens that.

“Undoubtedly this monkey is a formidable adversary. Indeed incalculable harm has been done by him. (Nevertheless), the wise do not sanction the killing of a messenger; for numerous (other) punishments are found recommended (in the scriptures) with regard to a messenger. Mutilation of any of his limbs, flogging, shaving of the head and branding: indeed the wise recommend (any of) these punishments with regard to a messenger; the killing of a messenger has, however, never been heard of by us.” (Ibid, Sloka 14 and 15)

Vibishana knew that this argument is not sufficient for Ravana to be prevented from withdrawing his order to kill Hanuman. He tries flattery. “And indeed how can one like you, whose mind has penetrated into the realms of righteousness and worldly prosperity and who has determined his duty by discriminating between what is noble and what is ignoble, remain swayed by anger? For the powerful never give way to anger.” (Ibid, Sloka 16) Ravana’s ‘ability’ to get caught by instant fire of anger is very well-known; Vibishana knows that.

“No one is your equal in discussing virtue, nor in observing the worldly usage, nor even in grasping the import of scriptures by means of your intellect, O hero! Indeed you are the foremost of the gods and the demons.” (Ibid, Sloka 17) The virtue of falling head over heels in unworthy love with the wife of another man need not be discussed. It is also well known. Vibishana knows that. There should have been instances when he must have objected this, though there is no direct evidence in the Book of Vibishana expressing his unhappiness over Ravana’s act. The culmination of his vexatiousness that found expression in his quitting Ravana could not for certain have been the one and only instance when Vibishana asked Ravana to send Sita back.

The words of Hanuman, the way he presented his case, the way he argued and persuaded Ravana to tread the path of rectitude had really struck a chord somewhere deep in his heart. He even mentions this openly when he meets Rama and seeks refuge in him. ‘I was impressed by what Hanuman did and said,’ he says ‘and that is one of the reasons why I decided to come to you.’

Vibishana knows that his arguments would not convince Ravana. And he knows that the flattery that he adopted might serve to pacify him a little. He brings Ravana to a state in which he might be believed to be in a mood to listen. And then, when Ravana’s mind is properly prepared, he puts forth his final argument.

= Setting Hanuman free II =

It can be seen that this is a skilful interpretation. When Lakshmana severed Surpanakha’s limbs, his first intention was to stop her from carrying Sita away.

‘It is essential to see that a messenger goes back to his side. If at all he commits harm, punish him by all means. But do not kill him,’ Vibishana continues. “Nor do I perceive any good whatsoever in taking the life of this monkey. Let this punishment (in the form of death) descend on them by whom this monkey has been sent. Whether he is good or bad, he has been sent by our enemies. Advocating others’ interests, dependent as he is on them, an envoy does not merit death.” (Valmiki Ramayana, Sundara Kanda, Canto LII, Sloka 20 and 21)

‘That is not the only reason for my pressing for his being sent back, alive. Consider this. If you kill him here, then who can go there and inform them of our superiority of might, preparedness and how difficult it is to penetrate this country?’ “Moreover, once this monkey is killed, O king, I see no other sky-ranger who can come once more to the opposite shore of the vast sea on this side. Therefore, O conqueror of hostile citadels, no attempt should be made to take the life of this monkey.” (Ibid, Sloka 22) There cannot be any other monkey who is endowed with such ability to cross the ocean. I therefore do not think any further intrusions from their side into our country.

‘He has seen all the fortifications that we have. He has for himself seen at least a part of our vast army. Whoever that had sent him must be acquainted with this information. It is particularly for this reason that Hanuman should be sent back alive.’

 ‘You must also consider this. We would not have come to know of their strength, however little it might be, had Surpanakha not come back to us alive. Just think of what they did. ‘ilayavaL thannaik kollaadhu,’ They did not kill our younger sister. ‘iru sevi mUkOdu iirndhu,’ They simply severed her earlobes and nose. ‘viLaivu urai endru vittaar,’ and they sent her back to us so that we be cautioned about their strength. ‘kaLaidhiyEl, aavi’ if you kill him now, ‘nam paal ivan vandhu kaNNin kaNda aLavu uraiyaamal seydhi’ you will prevent the information of your greatness that this monkey has collected here from reaching them.

 It can be seen that this is a skilful interpretation. When Lakshmana severed Surpanakha’s limbs, his first intention was to stop her from carrying Sita away. He used minimum violence against Surpanakha simply because she was a woman. It was not his or Rama’s intention to ‘send’ her back with severed limbs as a matter of warning or to announce who they are and what they are capable of. Vibishana knows this. It is not possible to infer that he was not aware of what had actually happened because he was the minister of Ravana and was aware of every small development.

But his immediate purpose is to set Hanuman free. He wants Hanuman to go back to Rama and Lakshmana. It cannot however be said that his loyalty to Ravana has taken a back seat now. However, he has clearly seen what Rama and Lakshmana represent, what they stand for and the seed for his thought process on the futility of remaining with Ravana is most obviously sown at this moment.

 Ravana was more than pleased with Vibishana. ‘nalladhu uraithaai nambi,’ he applauded. What you said is correct. ‘ivan navayE seydhaan aanaalum,’ Though this monkey has caused untold harm to us, ‘kollal pazuhdhE’ it is not right to kill him. And then he turned to Hanuman and said, ‘avaraik kUrik koNardhi kadidhu,’ you go back, inform them of what you saw and heard here and bring them here, quickly.

 Ravana listened to Vibishana and agreed to set Hanuman free with what he considered as ‘minimum punishment,’ just because Vibishana was careful to prepare his mind adequately with flattery. This very same incident is seen in a different light in the war council, when Vibishana draws the attention of Ravana to the harsh realities and admonishes him.

= The good, bad and the ugly =

 Ravana speaks on values and on the three kinds of persons and how they are judged…

The opening speech of Ravana at the War Council, in Valmiki Ramayana, is quite impressive. Ravana crystallises all his erudition into excellent words. But erudition is one thing and wisdom is quite another thing. Learning endows a person with all the resources needed for conducting his life; and in the case of a king or leader, conducting the destiny of the land. Wisdom is that which is distilled from what has been learnt by one’s own desire and determination to stand for that which is good, sieved through good counsel, the ability to weigh and judge what is right and what is not, and the humility to accept such good counsel.

 Ravana’s opening speech in Valmiki starts with the painful remarks of a humbled giant of a leader, whose pride about his impregnable defence system has been slighted by a monkey. His country could be penetrated unnoticed; his prisoner could be spoken to even when guarded by the most terror striking of ogresses and finally a punishment that he ordered could be thrown back on him and his country. If he sets fire to the tail of the monkey, the monkey sets fire to his country.

‘Tell me, what I am supposed to do now!’ he implores his counsellors. “May good betide you, what shall I do (next)? What appeals to you as advisable to do next? (Please) suggest what is equal to what, and us if attempted, will be well executed? The wise declare victory as dependent on good counsel. I, therefore, prefer to take your counsel with regard to Rama, O ogres of extraordinary might!” (Valmiki Ramayana, Yuddha Kanda, Canto VI, Sloka 4 and 5)

 Ravana then talks about three kinds of men. ‘There are three kinds of men the good, bad and the mediocre,’ he says. He goes on to define who is a good person. “The wise declare him to be the foremost of men, whose counsel is actually endowed with the following three characteristics, who prosecutes his undertakings after deliberation with his friends who are capable of deciding a point at issue or with relations having common interests or even with his superiors and exerts himself, depending on Providence.” (Ibid, Sloka 7 and 8)

A person should first consult with his friends, well-wishers, superiors and relatives who are capable of giving him good advice and should pursue the appropriate course of action, setting his mind on action alone and leaving the result to Providence. If he does so, he is known as a good person.

 “They call him mediocre, who ponders his interests by himself, sets his mind on virtue all by himself and executes his designs single-handed.” (Ibid, Sloka 9) The mediocre person, though his mind is set on virtues, does not seek the counsel or guidance of others; he does not seek the help and assistance of others and does not believe in teamwork. He thinks for himself, decides for himself and acts on his own, all by himself.

 “Failing to ascertain the advantages and the disadvantages of a scheme (nay) renouncing his dependence on Providence and (merely) saying ‘I shall do it’, he who neglects his duty is the vilest of men.” (Ibid, Sloka 10)

 The detestable, the loathsome creature, does not understand anything. He does not see what is good and what is not. He is unable to spot either the advantages or the disadvantages of a scheme. He does not trust Providence as well. He simply states that he would do such-and-such a thing. This person is the stoutest fool of all. I therefore seek your advice. Please tell me what I should do. And as if that is not enough, Ravana goes on to define what kind of counsel is really good, bad and mediocre!

 A good beginning indeed. Well begun is half-done. But a lot depends on how the second half is done!

= Words, words, words…I know not what they mean! =

 What kind of a sagacious mind should have spelt such an idea out! Ravana must have been a very good king. His words are suffused with wisdom!

Anyone who reads these lines uttered by Ravana in Valmiki Ramayana would naturally form a very high opinion of him. At the very beginning of his opening address in the War Council, he gave a definition of who is a good person, a bad person and who is mediocre. Now he goes on to define what is a good decision, a bad decision and what is mediocre.

“(Even) as the aforementioned people are ever (either) good, bad, or mediocre, so the conclusion arrived at (by them) is also good, bad or mediocre. The wise declare that conclusion to be excellent, in which the counsellors feel specially interested after reaching an agreement based on a point of view supported by the scripture.” (Valmiki Ramayana, Yuddha Kanda, Canto VI, Sloka 11 and 12)

 A wise person is one who seeks the advice of his friends, like-minded relatives and superiors – Guru – is what has already been defined by Ravana in his opening part of the speech. He now defines what a good decision is; what the wise men consider to be really good and acceptable decision. The counsellors should have debated the question in hand that requires the decision; they should have gone into it thoroughly and examined it threadbare. After such a detailed and extensive decision, they all should come to an agreement of what is to be done. Most important. What they agree upon should have the sanction of the scriptures. What they concluded at the end of their scholastic exercise must be based on scriptures. They should recommend only such decision – a well discussed and debated decision – that is based on what the scriptures lay down.

 Then there is the mediocre decision. Listen to Ravana. “That conclusion is declared to be mediocre, in arriving at which the judgement of the counsellors with regard to the point at issue reaches unanimity only after meeting with different angles of vision.” (Ibid, Sloka 13)

 In the case of the ‘excellent’ conclusion that is offered for decision-making, the scholars debate, no doubt. But they do not have any difference of opinion on any aspect of the question in hand. In the second case, they are not very clear. They express widely varying views and after a long discussion, they see light at the end of the tunnel. And now, there is a third variety.

“That conclusion (again) is declared to be third-rate, in arriving at which, speeches and counter-speeches are made upholding different points of view and from which good fortune does not follow even in the event of unanimity being arrived at (anyhow).” (Ibid, Sloka 14)

 This is a kind of a situation where the counsellors hold different points of view about what is to be done and do not come to agreement at all, each one holding his own view as the best of panaceas for the malaise that is impending. They do not agree at all on anyone’s point of view. The discussion does not produce anything worthwhile. And even if it does, even if all of them arrive at a conclusion, the decision that is recommended does not lead to the desired object or even to the direction in which one should move to reach the object that is desirable.

Ahaha! What kind of a sagacious mind should have spelt such an idea out! Ravana must have been a very good king. His words are suffused with wisdom! He seeks the good counsel of his ministers and tells them that a person in his position – if he is to be a good king – should first consult his ministers on any important (?) issue. And he also suggests that they, the ministers, should examine the issue in hand in a very detailed manner and tell him what is to be done. And such recommendation should have the sanction of the Holy Books as well!

These words sound heroic indeed. But, whatever be the word, it is the action, the conduct of the person who utters it, turns it either into tinsel or a treasure house of gold. Let us see what happens in the council.

= Advice made to order =

 That one is remarkable, Ravana! All along you have been maintaining that these two were ‘puny’ creatures that have joined hands with ‘monkeys’…

‘I have described to you the different types of men and also the different kinds of conclusions that counsellors advance for decision-making. Having heard that, it is now for you to guide me,’ said Ravana.

“Therefore, determine you, who are foremost in point of intelligence, a course of conduct which is well-deliberated and (therefore) right. This (alone) is reckoned by me as worth adopting.” (Valmiki Ramayana, Yuddha Kanda, Canto VI, Sloka 15)

‘Tell me what is the right thing to do. I consider your well-thought out words as invaluable indeed. I will follow your advice. Please therefore do not hesitate to show me the right path to tread.’ A noble appeal indeed! At the end of his speech, Ravana adds a few words that sound rather strange to anyone who knows his character. He speaks in a completely different language.

“Surrounded by thousands of heroic monkeys, Rama is actually advancing towards the city of Lanka in order to besiege us. Clearly enough, by virtue of his might, which is worth of him, Rama (a scion of Raghu) will cross the sea with ease along with his younger brother as well as with his force and entourage. He will (either) dry up the sea by dint of his prowess or do something else (to bridge the sea). The aforesaid work of invading Lanka having commenced in this way and antagonism with the monkeys having been set on foot advice may be tendered to me on whatever is good for the city and the army.” (Ibid, Sloka 15-18)

That one is remarkable, Ravana! All along you have been maintaining that these two were ‘puny’ creatures that have joined hands with ‘monkeys’ and that the defence of Lanka is impregnable. This kind of topsy-turviness in your tone does not gel with your real self that seeks to masquerade itself behind a spotlessly white curtain and tries to project a ‘glorious’ image! If you are convinced that Rama would march on Lanka, if you are convinced he is so powerful as either to dry up the sea or to build a bridge over it, if you are really convinced that the monkeys – going by what Hanuman had perpetrated on your land – are really powerful indeed, then why would you need the counsel of your ministers at all!

Those last lines are added very deftly to evoke a kind of response that Ravana desires. You know, when the school-going kid of yours is in tears and says that he or she is afraid of his or her teacher because the homework has not been completed, you know that the kid is really seeking your support and is not really afraid of the teacher. Was he or she really afraid of the teacher, the homework would have been completed in time! What is expected, as you know, is a sort of conditioned-response. ‘Don’t worry. I will give you a letter of excuse. Or I will speak to your school authorities. Or I will accompany you to your school and speak to your teacher.’

Ravana is that schoolboy now. We – as do his ministers – know that Ravana is not really afraid of Rama and the monkeys crossing the ocean. He needs the unconditional support that is stated overtly in the council. That’s what actually happens. Not a single minister speaks about sending Sita back. Their attention is diverted beautifully to the one and only question of their country being invaded by Rama and Lakshmana.

Right Hon’ble Srinivasa Sastriyar very beautifully captures the result of a three-canto long discussion in a few lines. He says, “Ravana tells his ministers how he got hold of Sita and also how he got cursed over other women. ‘Tell me,’ he says, ‘what I am to do, but do not say that I should yield up Sita. I have not put myself to all this trouble, disgraced all my character and lost my reputation, in order to give her back. Advise me so that I may retain her.’ That is the advice he wanted, an advice subject to that very hard condition.”

= Who is the real enemy? =

And if a leader is surrounded by advisors who prefer to play it according to his or her likes and dislikes, he does not need enemies to destroy him…

The opening speech of Ravana in the war council in Kamba Ramayana does not vary much, excepting that Kamban drops this particular portion where Ravana is depicted as seeking good advice from his ministers and exhorting them to give out what is right and what has the sanction of scriptures. We have studied this portion earlier and even compared the way Sri Rama and Dasaratha conducted their meetings. It may be recollected that how Sri Rama seeks the opinion of his team with a simple two line address, not expressing his opinion at all, so that he can listen to what his followers actually think. (See: Of councils and counsels – there are five instalments on this.)

Ravana’s opening speech is so very eloquent. He expresses his shame, the way their race has been slighted et al. Ravana sounds very genuine in his feelings. It cannot be denied. But any leader who wants to bring out what really resides in the minds of his advisors will prefer to postpone the expression of his feelings till he listens to their opinion. If he does so, he would for sure colour their opinion showing his own true colours and would only be sending a silent message to them as to what would please him.

And if a leader is surrounded by advisors who prefer to play it according to his or her likes and dislikes, he does not need enemies to destroy him, says Valluvar.

‘idippaarai illaadha Emaraa mannan

keduppar ilaanum kedum.’ (Kural 448)

“The king, who is without the guard of men who can rebuke him, will perish, even though there be not one to destroy him.” (Tr. by Rev. Drew and John Lazarus) Why should he need an enemy! What can be the poison worse than flattery! Who can be more cursed than that king or leader whose counsellors that carefully select only such words and ideas that would please him or her! And yet, if such a situation exists, it is the leader who is to take the blame for such a situation for it is his or her failure to show a genuine interest in genuine counselling.

And here was our Ravana who sought advice that had the sanction of scriptures. But we see a long list of his advisors speaking endlessly about the supremacy of their race and the prowess of their leader and the needlessness of thinking of any other course of action excepting to reach the other side of the ocean and kill Rama and Lakshmana in their own territory. It is really a long list with Nikumbha, the son of Kumbakarna, Rabhasa, Suryasatru, Suptaghna and Yajnakopa, Mahaparswa, Mahodara, Vajaradamstra, to name a few. Ravana is pleased with what his advisors express.

Vibishana intervenes here and stops all of them. He has heard his brother for the first time seeking their advice, that too ‘that which has the sanction of the scriptures and that which is really for the good of the country and its people.’ He has had innumerable occasions of his advice being turned down. But this was a rare opportunity for him. He happily feels that he can do something now to turn Ravana to the path of rectitude, as he feels that he is in a receptive frame of mind.

There is a minor difference between Kamban and Valmiki here. The speech of Kumbakarna precedes that of Vibishana – as Kamban worked the character of Kumbakarna laying stress on his nobler side.

Let’s now listen to what Vibishana has to say and how Ravana reacts to it. This is the first speech depicted in Valmiki and not the one that pushed Ravana into kicking Vibishana away from his court.

= A brother protests =

The entire tone of argument takes a diagonally opposite direction! This was not the Vibishana that we saw in that earlier instance! He speaks very firmly now!

On a previous occasion we have heard Vibishana speaking very high of the prowess of Ravana. He was motivated by his sincere desire to see Hanuman out of danger at that time. ‘Leave this poor monkey. He cannot be blamed. He is the messenger of someone after all! What you have to do now is to think of ways of vanquishing that person who had sent him. Direct your energies to achieve that purpose and devote your attention to what has actually to be done,’ Vibishana advised at that time. ‘Who can think of scoring a victory against you!’ was what Vibishana told Ravana at that time.

“If this monkey is put to death, I do not really perceive any other created being who can incite those two insolent human princes, who are hostile to you, to wage war against you O bellicose king! For you who are difficult to conquer even for high-minded gods and demons endowed with prowess and martial ardour, O delight of ogres, it is not meet to crush the ardour of those ogres (the progeny of Nirrti) for war.” (Valmiki Ramayana, Sundara Kanda, Canto LII, Sloka 24 and 25)

‘If you kill this monkey, who would go there and tell those two human beings of what was seen here? And if that message is not conveyed to them, how do you expect them to come in war against you? And if they come, would it be difficult for you to defeat them, for you have defeated even the gods when they are nothing other than humans.’ That Vibishana did not really mean what he said the other day and his sole intention was to free Hanuman from the death-sentence that Ravana pronounced on him is apparent when one compares these lines with what he sincerely advises his brother in the war council. (Whether execution of death-sentence on Maruti would have been possible is another question.) Listen to him now.

“How do you seek to overcome the celebrated Rama, who is on the contrary, watchful, is keen to conquer, is supported by divine power, has subdued anger, and is difficult to overpower? Who in the world can know or even conceive the speed of Hanuman, who for his part came over to Lanka, leaping across the sea, the formidable lord of rivers and streams? Inestimable are the troops at the disposal of Rama and so is his power, O ranger of the night! Underestimation should not be precipitately made in any case in respect of enemies.” (Ibid, Yuddha Kanda, Canto IX, Sloka 10-12)

There is at last someone in the court of Ravana who can speak for what is right. Vibishana very skilfully breaks the earlier claim of Ravana, justifying his capturing of Sita. ‘I captured her in Janasthana, an area that comes under our jurisdiction. That area is my outpost. My brothers ruled that place. I brought her here to avenge for the wanton death of my brothers at the hands of Rama and Lakshmana.’ Listen to Vibishana.

“Moreover, what offence was given to the ruler of ogres y the illustrious Rama, whose consort the former bore away from Janasthana? (If it is urged in reply that Ravana abducted Rama’s wife because Rama had killed Khara, our half-brother, my rejoinder is that) Khara was made short work of by Rama in an encounter because the former had for his part gone beyond his limits in that he had attacked Rama in the latter’s own hermitage. Life needs must be protected by living beings according to their might.” (Ibid, Sloka 13 and 14)

The entire tone of argument takes a diagonally opposite direction! This was not the Vibishana that we saw in that earlier instance! He speaks very firmly now. He does not seem to be afraid of the consequences. Perhaps that was the reason why he did not say anything all these long ten months against his brother!

= Accolades for sin =

 ‘You asked us to give you the right advice. You wanted us to you what is right in the circumstances. What I am doing is precisely that.’

‘You say your brothers were killed,’ Vibishana continued. ‘But why are you not able to see what your brothers did? He marched in on Rama and challenged him in his own territory. And with a vast army! A terrifying army against a single man! You know what happened in the end. Anyone would retaliate! He has to protect himself and his wife after all! What living being would not do that! Rama is therefore justified in what he did. It is for us to understand that it is not possible to make him bend before insolent might.’

‘Now you will say that bearing Sita away was a matter of settling scores with Rama. I would say that she should be sent back. She would bring great harm to us and to our race. Be forewarned. Send her back.’ I quote that portion of Vibishana’s speech from Valmiki. Notice how within a matter of five Slokas the idea is emphasised again and again.

“If Sita (a princess of the Videha territory) was borne away because of this (grudge), she deserves to be yielded up inasmuch as she may prove to be a peril to us. What on earth will be gained if anything is done which has strife for its object? It is not at all desirable to make enmity without any purpose with that powerful prince, who follows the moral code. Sita (a princess of Mithila) may (therefore) be restored to him. Let Sita (a princess of Mithila) be made over to him before he tears asunder with his arrows Lanka, full of many precious stones, with its elephants and horses. Let Sita be given back (to Rama) before the huge army of monkeys, which is most formidable and difficult to overpower, besieges Lanka. If the beloved consort of Rama is not restored of your own accord, the city of Lanka as well as all the heroic ogres will surely perish. I seek to propitiate you because of your being my relation; (pray) follow my counsel. I suggest only that which is true and conducive to your good; let Sita (a princess of Mithila be surrendered (to Rama). (Valmiki Ramayana, Yuddha Kanda, Canto IX, Sloka 16-20)

We have already pointed out that the tone of Vibishana is totally different from the one that he adopted when he attempted to set Hanuman free from the death penalty. ‘You asked us to give you the right advice that has the sanction of the Vedas. You wanted us to deliberate deeply and suggest to you what is right in the circumstances and what is good for the country and the race as a whole. What I am telling you is precisely that. Send Sita back. Her retention any further would bring us untold harm.’

The speech of Vibishana follows that of Kumbakarna, in Kamba Ramayana. Kumbakarna expresses his dissatisfaction over what Ravana had done. ‘You have been telling again and again that the Rakshasa pride is slighted by the act of the monkey that burnt the entire country down. It was not that the Rakshasa pride was slighted now. It has been humiliated the day when you brought Sita here,’ says Kumbakarna. This is how he chides Ravana.

‘endru oruvan il urai thavaththiyai,’ (it was on that) day when you brought a woman (who is immersed deep in the penance of chastity) belonging to another house ‘irangaai,’ without any sympathy ‘van thozhilinaai,’ by a violent act, ‘marai thurandhu’ violating all the codes of conduct specified in the Vedas, ‘sirai vaithaahi’ (brought here and) kept her in prison, ‘andru ozhivadhu aayina arakkar pugazh ayaa!’ it was on that day that the reputation of the race was brought down to the dust (by you), Sire! ‘pun thozhilinaal isai poruththal pulamaithO?’ Are we not seeking to win accolades (by committing an offence first in coveting Sita and now by planning to kill her husband, instead of restoring her to him) by acts of sin? Are we wise?

Hari Krishnan

[[Category:Ravanan]]