Why should you join Rama?

'Decide now,’ Vibishana told Kumbakarna ‘If you decide in favour of joining Rama’s side, you will save yourself, me, our children…’

Vibishana listened to Kumbakarna, without making any attempt to stop him, until he finished and said finally, ‘I came here for a specific purpose’ and continued with Kumbakarna’s nod of approval.

‘Rama has accepted me into his fold; has granted me the surrender that I sought for –even to me of ignoble mind. He would not hesitate to take you on his side, you who are so noble and wise. He is the ultimate. He will help us cross the ocean of births and deaths and grant us the eternal bliss. This is for the other world. I would give unto thee the kingship that I would gain and will wait on you for your orders. And that would be for this world. You stand to gain in both the worlds.

You cannot escape death nor would there be refuge otherwise. Why should you give up your life just for nothing? Is the cause for which you are going to die worth it? If someone is given to committing sin and is incorrigible, is there any wisdom in backing him up with your life? Is there any purpose to it? Even if such a person happens to be one’s blood relation, he is fit to be discarded. Dharma is greater than relationship.

My brother! You are wise and you know the truth of scriptures. I need not tell you. Ravana is incorrigible. We have spoken to him so much about his vices and tried hard to put him on the path of rectitude. When a brother turns wicked and commits heinous crimes, is it necessary for the other brothers who do not partake in his crimes and subscribe to his views, to die with him and share the hell with him? Supposing you are afflicted with abscess, would you nurture it and help its growth? Would you not cut it open, remove it and apply medicine even if such application causes extreme pain, and cure yourself of it? Ravana is the abscess on our family. It is not right to sacrifice an entire race for the sake of a criminal, a rogue and a rot on the society.

It is not possible to save him from disaster. ‘kaakkalam num mun thannai enil adhu kaNdadhu illai.’ He is beyond redemption. ‘aakalam araththai vErE enil adhu aavadhu illai.’ The only way left to make him free of sin is to declare all sinful deeds as virtues fit to be followed. But that is not possible. ‘theek kalaam koNda dhevar sirikkalam.’ The Devas who are not kind at heart in respect of rakshasas will laugh. ‘seruvil aavi pOkkalaam.’ We can give up our lives in the battlefield. ‘pOna pin naragu andrip porundhitru uNdO?’ After giving up our lives in such a manner, do you think that the gates of heaven will open for us? What else would be the befitting place for us then, other than hell?

Decide now. If you decide in favour of joining Rama’s side, you will do good for yourself, me, our children and the entire rakshasa race. If I have come here, it is not because of my desire alone to save you. I have been asked by Rama to speak to you. He is so ready to grant you charana gathi that he granted me, because of the love he has for me and because of the mercy that he has on me. Come with me my brother. I will take you to him. Please do come with me. So saying he fell at the feet of Kumbakarna.

Kumbakarna was relieved on the one hand that Vibishana did not come to him with the intention of joining Ravana’s side. On the other hand, he was not ready to accept what Vibishana said. ‘Why I will not leave the side of Ravana and why I will not join Rama?’ He gives out his reasons elaborately. Let’s see them.

Why won’t I leave Ravana?

This life is like a piece of art drawn on the floor, with water. It would dry up soon. I cannot think of leaving Ravana for my welfare with a desire for this life…

So saying Vibishana fell at Kumbakarna. Now Kumbakarna has to give an answer. He was not going to say yes to Vibishana. That was not a question to be discussed. But saying ‘No’ would put anyone in a delicate situation. Moments ago he had misunderstood the purpose of Vibishana coming to him and had advised him to go back to Rama. If he were to say ‘No’ to Vibishana, it would make his advice meaningless. And if chooses to cite loyalty as the reason for remaining with Ravana, that would indirectly tar Vibishana as a traitor. But Kumbakarna was very clear about what he should do.

He saw the reasoning of Vibishana and was in full agreement with what he had said. But leaving the side of Ravana was not possible. Why? He cleared his throat and took some time to regain his composure. Vibishana was still in his embrace. Kumbakarna was in tears. ‘sembuNeer soriya nindraan.’ He did not shed tears; it was blood that flowed out of his eyes. He was so affectionate.

‘This life is like a piece of art drawn on the floor, with water. It would dry up soon. I cannot think of leaving Ravana for my welfare with a desire for this life that is soon going to dry up, anyway. He brought me up; he fed me; he gave me all. Now duty calls me. I cannot leave him. But you go Vibishana. If you are really serious about saving me, you go back to Rama.

Vibishana, you attained immortality with the boon of Brahma. You are unswerving from the path of Dharma. ‘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.

If your king commits a crime you can correct him only if he is amenable to reason. If he doesn’t, then it becomes the duty of the people who ate the daily meal from him to give their lives up, before his death.

Not only that Vibishana. Ravana is the mightiest and rules all the three worlds. His corpse would soon be lying in this battlefield. Don’t you think Vibishana, my child, that there should be at least a single dead body of one of his brothers to lie close by? ‘thambiyar indri maaNdu kidappanO thamayan maN mEl’ Would our brother be lying on this ground without a single brother who had fought for him; who had supported him, if not his cause. Ravana the glorious should not meet such an end my boy.

The very Yama is afraid of him. He would be emboldened soon to bind Ravana with his kaala paasa and take him to the hell. When he walks into the hell, there should be at least a single brother to share it with him.

Really moving. We have seen brothers who want a share in the prosperity of the eldest. This younger brother wants a share in his elder’s misery; in his death and in his after life in the hell.

There are a few more words of Kumbakarna that deserve to be seen. Let’s see them in our next.

The differing roles

Kumbakarna was a soldier and Vibishana was an administrator. They had separate, distinct and entirely different codes of conduct…

Kumbakarna’s voice picks up an edge in the next verse. Kamban proves his mettle once again in this scene. He gets into the heart of the character and speaks from there. He weaves magic with his words. He portrays so powerfully, beautifully and vividly each and every thought, emotion and feeling that work in the hearts of his characters, as they emerge.

‘I established a victory even over Yama. I cannot bend; grovel and live with the mercy of someone who killed my brother. I will kill all of them in the battle today. I will emerge as shining as the sun that wipes out fog. Come what may. I will put up a stiff fight – be it Hanuman, Angada, Neela, Jambavan or those two who walk the earth with their mighty bows. I am going to make the fire, the air, the sea and all the other elements to move away from their nature. You are going to see this Vibishana’

So saying he embraced Vibishana again and looked at him endearingly. ‘maarbu irugap pulli, nindru nindru irangi Engi nirai kannal nedidhu nOkki’ He held Vibishana in a tight embrace. He was filled with feelings of love, deprivation, estrangement and agony. He looked at Vibishana again and again with tearful eyes. ‘Whatever will be, will be. Do not be worried about our fate Vibishana. Go back to Rama. indrodum thavirndhadhu andrE udan pirappu. Our brotherhood ends this moment.’

Vibishana took leave of him and returned. It is significant to note what Kumbakarna speaks to himself, as Vibishana walks over to Rama. ‘kaLLa neer vaazkkaiyEmaik kaivittuk kaalum vittaan’ We lead a very worthless life. He has departed from our race, ways and deeds. ‘pillaimai thurandhan’ A child, he is no more. (He has attained maturity, sagacity and wisdom) ‘veng kaN uLLa neer ellaam maari udhira neer ozuga nindran’ There was no more tears left in his eyes and therefore he shed blood for want of tears.

Kumbakarna was a soldier and Vibishana was an administrator. They had separate, distinct and entirely different codes of conduct. One cannot act like the other does.

A question would naturally arise now. Kumbakarna was against what Ravana did. He advised him to send Sita back. He tried to persuade Ravana to surrender unto Rama. He came to the battlefield with the full knowledge that he would not survive that day’s war. He turned Vibishana away because he (Kumbakarna) felt that he was duty bound to give up his life. His words show that he has high regards for Rama. How can one expect loyalty from such a person? Would he put his heart into the fight that he was supposed to undertake on behalf of Ravana, with whom he did not see eye to eye? Can there be commitment without conviction?

Would Kumbakarna be sincere to his king and fight on his behalf, in the real sense of the word or would he be reluctant in his endeavours, since he is aware of the fact that he cannot earn victory, he cannot succeed and that he would die at the end of the day?

Is there a war after the leader is captured?

Kumbakarna put the unconscious Sugriva under his armpit and walked back towards the city of Lanka…

We parted with this question yesterday. ‘Would Kumbakarna be sincere to his king and fight on his behalf, in the real sense of the word or would he be reluctant in his endeavours, since he is aware of the fact that he cannot earn victory, he cannot succeed and that he would die at the end of the day?’

That is where Kumbakarna displays an amazing sense of clarity. ‘What I feel personally need not match the assignment that I have been given. I am in the field on orders. I have a duty to discharge. I sincerely feel that my king (or my boss) is not right. But that cannot interfere with what I am supposed to do. A soldier is a solider. He has to obey and carry out orders. Even in today’s situation, a soldier may, in his heart, owe allegiance to a particular political party. He may have to be in the war front when the Government is in the hands of another party. But it does not matter to a soldier. He has to carry out his duty, irrespective of the fact whether or not he subscribes to the views of the party in power. For him it is the order of the government and call of duty that matters. When he fights, he fights for the nation and not for any political party. Kumbakarna was a solider too.

When the war started Kumbakarna fought with every one of the front ranking warriors. Even Hanuman could not contain him. ‘If you can survive this’ roared Hanuman pulling a hill close by, out from the earth with its very roots, ‘I won’t fight with you any further.’ So saying Hanuman threw the mountain on Kumbakarna. He didn’t even make any attempt to stop it. The mountain struck him on his shoulders. Nothing happened to Kumbakarna. The mountain broke into hundreds of pieces and fell down as if it were pulverised. Maruthi could not believe this. ‘ivanadhu aatral aLakuraR paalum aaga…sundarath thOLan vaali piLakkumEl piLakkum ennA maaruthi peyarndhu pOnaan.’ His strength is immeasurable. May be only the arrows from the mighty bow of Rama would pierce him. So saying, Maruthi moved away from the place, in keeping with his word not to fight with him any further.

He was then stoutly resisted by Lakshmana. Kumbakarna admired the archery of Lakshmana. ‘thiripuram setra dhEvanum ivanumE seruvin oru vilALar.’ His archery equals that of Lord Shiva, Kumbakarna said to himself. The events changed so quickly that Sugriva faced Kumbakarna soon. They engaged in a bout of wrestling and Sugriva fell down unconscious.

Kumbakarna saw the opportunity. He lifted up Sugriva and put him under his armpit and started moving towards the city of Lanka. Sugriva was dangling from there, held between the massive arm and chest of Kumbakarna. What is an army without a leader? If the leader is captured, the entire army is captured. If the army is captured, the war comes to an end! Maruthi did not know what to do. ‘orungu amar purigilEn unnOdu yaan ena nerungiya urayinai ninaindhu nErgilan’ He could not stop Kumbakarna, since he was bound by his own words that he would not fight against him. He followed Kumbakarna as he walked back to his city, not knowing what to do.

A battle beyond compare

Kumbakarna’s pride was slighted. He drew out his massive sword and swung into the field with retribution raging his mind…

It took Sri Rama to arrest the progress of Kumbakarna towards the city of Lanka. With an amazing swiftness he shot a series of arrows to build a wall that obstructed Kumbakarna’s path. As he turned to see who did this, Rama shot two arrows that pierced his temples, making blood to surge down in large quantities. The warm blood pouring on Sugriva enabled him to regain his consciousness. Sugriva immediately jumped out of the hold of Kumbakarna and without delay bit off his nose and earlobes, took them with him as memento and flew back to Rama. All the monkeys gathered around them applauding the bravery of Sugriva.

In a split second Kumbakarna had lost his nose. Cutting off one’s nose and of course earlobes was done as a punishment with an intention to leave the person lead the rest of his or her life without the vital organs and to be scoffed at and insulted wherever he or she went. This was precisely why Lakshmana cut the nose, earlobes and teats of Surpanakka. Kumbakarna’s pride was slighted. He drew out his massive sword and swung into the field with retribution raging his mind. He killed the monkeys in their hundreds in one sweep. Jambavan reported the destruction that was being caused to their lot to Rama.

The war that ensued is beyond compare in the entire epic. Rama has a reputation for ‘oka maata, oka bhaana, oka pathni’ ‘one arrow; one word and one wife’. He did not have to use a second arrow; did not go back on his first word and did not think of a second woman. But in the case of Kumbakarna, even thousands of Rama’s arrows could not contain him. The poet sings – ‘parappa aayiram’ thousands flew around him paduvana aayiram thousands struck him. ‘pagattu ezil maarbam thirappa aayiram’ thousands bore into his muscular chest. ‘sendru pukku uruvaadhu maraippa aayiram’ thousands pierced his body and just stayed there without coming out through the other side. ‘endrallum’ even then ‘sirappa aayidaith thezhithu (shouting; roaring) urath thirndhanan karangu (kite) enap perum saari’ adding to his repute, he moved like a kite shouting and striking terror everywhere.

Rama then severed Kumbakarna’s hand that was holding the sword. Kumbakarna did not waste a moment. He took his right hand that fell down, with his left. He used the severed hand as a formidable mace and started hitting and crushing the vanara army. ‘ulla kaiyinum atra veng karathaiyE anjina ulagu ellam’ the entire world was afraid of the hand that was cut asunder rather than the hand that was still intact!

Then Rama cut his left hand too. Kumbakarna used both his legs and trampled over the army, grinding them to nothing more than lumps on the ground. Now one leg was removed by another arrow. Kumbakarna did not stop. With that single leg left, he jumped hither and thither, still causing untold damage. Rama cut the second leg too, making him fall on the ground. Kumbakarna did not give up even then. He turned his face to the sides, picked up massive rocks with his teeth and holding them there, he used his tongue like a catapult to flip them into the air. Rama was taken aback. ‘vaLLalum malark kai vidhirppu uttraan’ writes Kamban. Rama’s hands shivered.

That is something beyond words. You cannot see a single instance in the entire epic where the poet writes a similar line. This was a tribute to Kumbakarna that the poet pays. If one compares this scene with the war with Kara and Dhooshana the significance of this line could be understood very clearly.

A battle beyond compare II

One can never see Rama in a tensed state of mind, in the war scenes – the other scenes are not considered for that matter! He would always maintain his cool and there would always be a mention about his confident and soft smile, sometimes indicating a mood, ‘just wait… I have not yet displayed my skills fully,’ and most of the times testifying that he remains unruffled.

The canto depicting the destruction of Kara-Dhooshana is an example. Kara and Dhooshana were the mainland outpost keepers of Ravana. They were in fact his brothers. They come with their army in its multitude to fight Rama after Lakshmana sliced the nose and earlobes of Surpanaka. Rama asked Lakshmana to stand in protection of Sita, in their hermitage and met the entire army in the battlefield, single-handedly.

It has to be remembered that the Kothanda, the bow of Vishnu, handed over to Rama by Parasurama was deposited with Varuna at that time itself, to be taken back at the right time. Rama was using one of his regular bows in the fight against all demons until this point of time. He destroyed an entire army of demons and Dhooshana as well. In the final battle with Kara, Rama’s bow breaks into two pieces. ‘pidiththa thiN silai’ the powerful bow that he held ‘pEr agal vaanidai idippin Osai pada’ sounded like thunder of the vast sky ‘kadidhu itradhE’ (as it) broke soon.

This was a situation that any great warrior would feel at bay. He was standing alone in the forest, with not even Lakshmana to attend on him. He is facing one of the most dreaded of ogres, Kara. His bow broke at that moment. He was not at all affected. He did not think for a moment. ‘mannar mannan semmal marabinaal’ The son of king of kings (son of Dasaratha, that is), as it was by tradition, ‘pin urath than perum karam neetinaan’ stretched an arm backwards.

It was the practice in those days to have an assistant in the chariot to pass on the appropriate arm at the appropriate time to the king. Rama, standing alone in the forest, stretched his arm as if to receive another bow from his assistant, standing behind. Varuna appeared there and handed over his Kothanda to him and Rama continued his battle with Kara and wiped him off soon.

Read the line again with this background. He turned his face to the sides, picked up massive rocks with his teeth and holding them there, ‘pEyin aarpudaip perungalam erindhu eza’ in the battlefield where ghosts where dancing and yelling ‘pilam thirandhadhu pOlum vaayinaal sela veesinaan’ he opened his cave-like mouth and used his tongue like a catapult to flip them in the air, to destroy vanara army. Rama was taken aback. ‘vaLLalum malark kai vidhirppu uttraan’ writes Kamban. Rama’s hands shivered. The poet has paid the richest of tributes to Kumbakarna in this verse. And a befitting one at that.

Kumbakarna was bleeding profusely. He had lost all his limbs – earlobes, nose, both the arms and both the legs. His massive trunk was lying in the ground with a mutilated face. The devas who stood miles away from Kumbakarna in utter fear were dancing in glee, close to his trunk that could not harm them any more, teasing him on his noselessness. There is a Chinese saying, ‘When an elephant falls in a pit and is immobilised even a frog would aim a kick at it.’

Quite a pathetic situation indeed. Listen to what Kumbakarna says to Rama at this moment – at a moment when blood, strength and life were seeping out of his disfigured frame.

The last moments

Kumbakarna, after discharging his duties, plays a totally different and unexpected role… that of a Bhakta of Sri Rama…

‘I have lost both my hands and legs,’ lamented Kumbakarna. It is amazing that even at that point of time his thoughts revolve round his duty. ‘vEru ini udhaval aam thuNai kaaNEn’ ‘There is no way that I can be of any further help. It is strange that I am giving up my life because of the lust that afflicted the one who ‘endrum varambu indri vaazvaanukku’ leads an uncontrolled (immoral) life. ‘I see no way by which he can save himself from the morass,’ because ‘ayyan vil thozilukku aayiram iraavanar eedaagaar’ even a thousand Ravanas would not match the archery of Sri Rama.

Having discharged his duty, Kumbakarna now addresses Sri Rama and speaks to him so movingly. His high regards for Rama and Lakshmana and his distaste for what Ravana did come out freely in his address. Another aspect is that he carefully avoids mentioning Ravana by either his name or as his brother. He refers to him only by his baser desires and bad deeds. I simply present a rough translation of the verses. I need not add a single word in favour of this loveable character. Let his words speak for him.

‘You are the progeny of the great emperor Sibi, who offered his own body to save a dove that took refuge in him, from an eagle. You have inherited his great qualities. You have duties similar to your ancestor. It is your duty to protect the one who has taken refuge in you. ‘saadhiyaal vandha siru neri ariyaan en thambi’ My younger brother, Vibishana, does not know and is not possessed of any of the qualities of our Rakshasa race. He is an embodiment of wisdom and righteousness. I beg of you to protect him.’

‘I say this because ‘the one who does not have any virtue’ (Ravana) is callous. He would not think of him as younger brother and spare him. He needs to be protected. ‘unnaithaan umbiyaithan anumanaithan embi piriyaanaga aruludhi.’ Please see to it that my brother does not leave the side of you, your brother or Hanuman.’ ‘yaan vENdinEn’ I pray thee. I beg of you.’ Kumbakarna rates only these three as capable of protecting Vibishana from the wrath of Ravana. The inevitable Hanuman finds a place in the list of Kumbakarna too!

‘There is only one boon that I ask of you. Please sever my head from the trunk of mine and push it into the deep sea. Let not this noseless face lie in this field, seen by all and mocked at.’

The number two of Lanka begging a person whom he was fighting against moments back. Rama, the very incarnation of virtues, the one of very high calibre could understand the heart of this demon. He could keep separate things separate. He was a bit hesitant about the second boon that Kumbakarna asked for, as that would amount to use of weapons against a helpless enemy. But he decided that he would do it, since it was a boon that was asked for.

Just one more instalment to sum up and we will move on in our study of the epic.

Duty is the other name of Dharma

On reflection, it could be seen that Kumbakarna did not see any right in Ravana’s misdeed while the entire elite and those who were in the capacity of advising Ravana were grovelling at his feet and licking his shoes. Even Ministers Pundits interpreted his act as perfectly in consonance with the scriptures, writes the national poet, Subramania Bharati, ‘mandhirigal saathirimaar thammai varavazaithE’ Ravana called the ministers and pundits and asked for their opinion. And they said, ‘thakkadhu neer seiydheer.’ You did the right thing. ‘dharumaththukku ich cheygai okkum enak koori ugandhanaraam saathirimaar.’ What you did is in perfect agreement with Dharma! So saying, they expressed their unbounded joy. Bharati in a fit of fury wrote ‘pEy arasu seydhaal piNam thinnum saathirangal.’ If ghosts rule the land, the holy books (the practitioners of holy books) would survive by eating carcasses.

Kumbakarna was one of the three that protested against Ravana. Maalyavaan, the grandfather of Ravana and Vibishana besides him. The voices of Kumbakarna and Vibishana were heard in the war council, and Kumbakarna’s was the first voice of protest.

He did everything in his power to convince Ravana against his lustful and unrighteous deed. He decided to stand by the side of his duty since he could not make Ravana see what is right. He gave up his life in the most chivalrous manner. He saw the worthiness of the decision of Vibishana, while refusing to budge from Ravana’s side just for the sake of duty.

I don’t have to give any further arguments in his favour. I am just quoting the last paragraph from the analysis of Sri VVS Aiyar from his ‘Kamba Ramaynam – A study’, who so very beautifully sums up the case -

So ended the mighty Kumbakarna. Instead of remaining very little more than a sleepy and gluttonous giant as Valmiki has left him, the mighty rakshasa has become in the hands of Kamban a seer and a Bhakta, a tender-hearted brother, and a stern pursuer of duty. He reminds us of Bhishma and Karna in Indian story and Hector of the Homeric epic. He sees that his King and brother is fighting for injustice and that Dharma is in the side of the enemy. In the natural conflict of duties and arises in this situation, he chooses to be true to the salt he had eaten. He foresees his fate, but will not flinch from it, though he knows, and his brother Vibishana has shown, that he can save himself. He finds that he cannot ‘refuse to give his life for him who all these years has cherished’ him, ‘and now has sent him to the field to fight.’ He cannot let Ravana after having enjoyed prosperity that even the devas envied, lack a brother to fall with him upon the field of battle. And above all, he cannot brook the idea of singing hallelujah to one who must kill his brother – though that one should be God Himself incarnate. In the end, when he dies, we hear the soft lyre of friendship and brotherly love mingling its strains with the trumpet of battle, and we love him both for his devotion to Ravana and for his affection and tenderness for Vibishana.

One last word. This depiction of Kumbakarna is unique to Kamba Ramayana and differs to a great extent from that of Valmiki Ramayana as has been observed by Sri V V S Aiyar. The characterisation stands out splendidly as an example of what a poet par excellence can do to intensify the dramatic elements of the original.

Hari Krishnan