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: 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: '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

‘Who could he be,’ Indrajit thought with awe. Is he the Lord, the Lord Supreme?’ surprise filled his heart…

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 andHis 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

'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…’

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

Nor did Lakshmana. He admired his enemy. He did not hesitate to express his amazement at what he saw…

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

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…

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

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…

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

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…

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

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…

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

That itself shows the great change that is coming over in the mind of Ravana though he is not prepared to accept it…

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