Positions change

Unless we see this, how are we to see the reason for Rama smilingly sending him back gracefully from the day of the first war…

The Book of War brings out quite a complex pattern of characters. Taking the most important characters into consideration on the side of the Rakshasas, we see some kind of transition in their positions. As for Vibishana, he was with his brother for this long a time, though he did not personally like most of his deeds. We have seen him cursing Ravana, in the early stages – that is in the narrative of the early life of Ravana, in the Uttara Kanda – for bringing celestial maidens in their thousands in captivity to Lanka. But he could not do anything about it then. His life takes a turn for the good just before the commencement of war.

Kumbakarna was against retaining Sita in Lanka. However, in the initial stages, though he expressed his strong dislike, he is a bit reluctant to say anything decisively. ‘You should have thought about these things earlier and consulted us before you ventured into this abominable deed. But it is too late now. We cannot send her back for that would paint a poor picture of us. We would do all that we can. But you should realise that their strength is great and we should collect all our forces together and push them into action in one go, instead of sending troops in piecemeal, in sizes so convenient for them to destroy.’

This stand takes a U turn when he is summoned for war from his slumber. ‘Have you not yet sent Sita back’ asks an astonished, nay, shocked Kumbakarna. We see traces of this attitude in Valmiki Ramayana. Kamban works on it further and gives a different shape. When Kumbakarna goes to war, he fights as a solider. A disciplined soldier doing his duty, without allowing his own opinion come in the way of his duty. He pushes himself into the discharge of his duty until the very last. However, when he dies, he opens his heart out to Rama and shows out his devotion for him.

Indrajit, the young and dashing hero, was so haughty about Vibishana’s advice and speaks lightly of his uncle. Ultimately, before he gives up his life, he advices Ravana to restore Sita to Rama. ‘Realise that Narayana has come in his form,’ he pleads with his father.

Thus, all the Rakshasa characters move from one position to the other in the Yuddha Kanda. We have discussed at length each and every one of these characters and how they move from one position to the other. But Ravana remains. Yes. He remains an enemy till the very last. Kumbakarna fought only once and breathed his last. Indrajit went to the field thrice, did his very best before giving up his life in the cause of his endeared father. How about Ravana? We see him on the first day of war. And then we see him entering the field only on the last day. He does not even make an attempt to come to the field until all his resources are depleted, diminished and destroyed.

We see him exhibiting his valour, which is suddenly overwhelmed by shame, taking a shape of self-pity, which, fuelled by his pride – pride for his race and his personal glory – and an unyielding and blind ego, flames out into arrogance. There is an undercurrent to all this. Sita. And nothing but Sita. Whenever he is slighted, the first thought that troubles him is Janaki. Whenever the Rakshasa power gains an upper hand, then again his mind goes to her. He wants her to be shown of his ‘victory’ immediately.

However, even in his case there was a transition. He finally moved out of that position in the day of the last war. The purpose for which he came into the battlefield on the last day was not the same purpose for which he came on the first day. It was not Janaki for whom he fought on the last day.

Unless we see this, how are we to see the reason for Rama smilingly sending him back gracefully from the day of the first war, when Ravana stood defeated, instead of killing him, with the words, ‘indru pOi pOrukku naaLai vaa.’

Ravana’s first day of war

The first war between Rama and Ravana thus starts with the promise of a fierce fight to the last. It was a fierce fight no doubt…

Can there be an emperor who does not at all make any preparation for war when the enemy is at the frontier? Ravana, though he goes through a number of counsels, consultations and delivers a number of speeches, does not seem to have made any preparation worth the name for war. This is despite the clear warning of Angada, who was sent as emissary in an attempt to avoid war even at that last moment. ‘nIrilE patta.’ You have killed (in war) all that is born in water. ‘sUzhndha neruppilE patta,’ And all that is protected by fire. ‘paarilE patta.’ Also all that was born on earth. ‘vaanap parappilE patta.’ You emerged victorious against all who rule the skies. ‘ellaam pOrilE pattu vIzhap porudha nI,’ If you who waged a war against every kind of living being and crushed them, ‘oLiththup pukku,’ remaining hidden (in your fortress) ‘un UrilE pattay endraal pazhi andrO?’ are crushed in your own country, won’t it be to your indignity?

‘Therefore, either handover Sita and surrender, or open your gates for war’ was the very clear message that Angada conveyed. But we do not see even the shadow of an activity to move forces to guard the fort and moat of Lanka. It was not until Rama laid siege around the fort and the Vanara host filled the moat up and started demolishing the ramparts that Ravana woke up. All the four gates of Lanka are flooded by Vanaras, with Rama and Lakshmana taking the northern gate. Even at this point of time, he sends an army that is led by Prahasta, the maternal uncle of Ravana. But he is killed by Nilan, one of the Commanders-in-Chief of the Vanara army.

It is only after the news of the killing of Prahasta reaches him that Ravana realises that the situation is a ‘little out of hand’ and decides that it needs his own personal attention and comes out for war. His personal charms entice even Rama. Having for the first time seen Ravana, introduced by Vibishana, Rama tells him:

“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. The body (even) of celestial and demon heroes may not be so bright as the body of the king of ogres is shining brightly. … … By good luck this sinful-minded fellow has come within the range of my sight today. I shall give free vent to my wrath born of Sita’s abduction today.” (Valmiki Ramayana, Yuddha Kanda, Canto LIX, Sloka 26-28 and 31)

The first war between Rama and Ravana thus starts with the promise of a fierce fight to the last. It was a fierce fight no doubt. But it was not a battle that lasted ‘till the last’. Ravana waded through the Vanara host, renders Lakshmana unconscious, challenged by Hanuman takes the blow from him and true to his vow earlier, Hanuman moves away from Ravana, deciding that he could only be quelled by Rama and none else.

Ravana’s gallantry is not to be taken lightly. He was not an easy foe. Listen to what Rama says to Lakshmana when the latter seeks his permission to go in war against Ravana: “Go, O Lakshmana, and also be strenuous in conflict. Indeed Ravana is endowed with extraordinary valour and exhibits marvellous prowess in combat. When enraged, he is difficult to withstand even for (all) the three worlds. Seek out his vulnerable points and keep an eye on your weak points. (And) remaining wide awake, defend yourself with your eyes as well as with your bow.” (Ibid, Sloka 48-50)

From this point onwards a large portion of the character of Ravana needs to be seen along with Rama and will be taken up when we study Rama. However for the present we will see restrict ourselves only to such portions which remain to be seen, and which do not need the presence of Rama.

Out of anger

Sri Rama is not easily angered, even when he is in the battlefield. Even when he aims his arrows and shoots, he does so with such self-confidence that…

Earlier when we were focussing on Lakshmana, we saw that he was rendered unconscious by the javelin of Ravana. Ravana, with all his twenty hands could not lift Lakshmana off the ground, even though he was unconscious, and the very next moment Hanuman bore him off as lightly as a mother monkey carrying its babe away. (See: His Divine Nature I, II and III and Love makes it possible). It was at this stage that Rama decided to move into the field for a straight, one-to-one combat with Ravana, angered by the condition of Lakshmana.

Now, Ravana is seated on a chariot and is enjoying the advantage of elevation, which is necessary for the effective use of the bow and arrow. It is exactly a similar situation when an army gains the advantage of occupying a higher plane – may be a hill for instance – and firing at the enemy who is occupying the plains. Firing from the level ground at the hills is not as easy as the reverse condition. Gravity gives all the advantage to the bullet flying downwards.

Noticing this unfair advantage that Ravana enjoyed, Hanuman rushed to Sri Rama. “Approaching him, Hanuman forthwith submitted as follows: - You should subdue the ogre (only after climbing on my shoulders (even) as Lord Vishnu tamed Madhu, (an enemy of gods) after mounting (the back of) Garuda (the king of birds, His own carrier).” (Valmiki Ramayana, Yuddha Kanda, Canto LIX, Sloka124)

It is needless to mention that this is the first encounter between two opposing forces, two forces that represented good and evil. Ravana is stung by the challenges of Rama, who does not fail to mention the clear victory that he established in Janasthana. But strangely, instead of directing his anger at Sri Rama, his attention went on Hanuman, who was carrying the Lord on his shoulders. That is another instance that shows how easily Ravana’s priorities go haywire, get diverted and get misdirected and misplaced. It was not Rama that captured his attention at that time! Instead, he looked at Hanuman and was angered at the way in which he set fire to his land and directed the sharpest of his darts on Hanuman, leaving the immediate purpose at hand.

“Seized with violent anger on hearing the speech of Sri Rama (a scion of Raghu), and recollecting his former enmity, Ravana (the ruler of ogres) who was endowed with extraordinary might, struck with flaming arrows resembling the tongues of the destructive fire at the time of Universal Dissolution, Hanuman (son of the wind-god) who was full of great impetuosity and bore Sri Rama (a scion of Raghu) on the field of battle.” (Ibid, Sloka 133-34)

Now comes alive, one of the finest traits of Sri Rama. We have mentioned earlier and we are going to listen from the mouth of Ravana himself at the end of the battle, that Sri Rama is not easily angered, even when he is in the battlefield. Even when he aims his arrows and shoots, he does so with such self-confidence that his face remains calm and is even adorned with a smile. When he fights, he does so without show of emotions – in many instances, that is to say and instances are not without exception – as calmly as a soldier does when he aims at the target board for the sake of practice. This trait is highlighted again and again in the epic. Kamban especially is delighted to portray this picture of Rama times without number. Rama is angered now. And it is to this point in the battle that all scholars draw a reference when interpreting Andal in Thiruppavai. ‘sinaththinaal then ilangaik kOmaanaich chetra manththukku iniyaan.’ The mind-charmer who subdued Ravana out of anger.

Indru pOi naaLai vaa

Victory is very close at hand now. Another arrow and this fellow would have fell on the ground. It could have been an easy win for Sri Rama. But he decides otherwise…

More than the agony of the separation from Sita, more than the anger that seethed in his heart, more than anything else, what set fire to Rama’s mind was the fact that it was Maruti, who was carrying him that Ravana showered his arrows on. Says Valmiki: “Sri Rama who was endowed with extraordinary energy, was seized with anger on seeing Hanuman (a tiger among the monkeys) wounded by Ravana. Advancing towards his chariots, Sri Rama tore it into pieces with its wheels, horses, standard, canopy, huge pennon, charioteer, Asanis (a kind of missile), pikes and swords with the sharp heads of his arrows.” (Valmiki Ramayana, Yuddha Kanda, Canto LIX, Sloka 136 and 137)

In a very short time, Ravana who was gaining an upper hand, with Hanuman moving away from him, deciding that this was a person meant only for Sri Rama to quell, and Lakshmana going unconscious, lost all that he gained. He lost his chariot, charioteer and horses and was standing on the ground in no time. His army was wiped clean without a trace before that. The great Ravana was standing alone, ‘on the ground’ emphasises Kamban. When did Ravana stand ‘on the ground’ in battle! Excepting perhaps on only one previous occasion, in his battle with Karthaviryarjuna, which was a straight fight, there was no such occasion in his long, long, long career! I am not taking the defeat that he suffered at the hands of Vali into consideration, for there was no battle at all at that time. It was not even a scuffle.

It was a very easy and simple operation for Sri Rama. The army was razed to the ground. The appurtenances of Ravana were stripped clean. Ravana was standing before him with his heads bent down and his toe drawing lines on the ground! ‘niram karindhida’ says Kamban. His complexion blackened (lit.) Now Ravana was already black – as dark as the inky night – and where was the room for this ‘karindha’ (blackening) to take place!

If we reflect for a moment, it can easily be understood that it was the lustre that Ravana lost. Remember Rama’s remarks about Ravana’s appearance when he entered the battlefield? “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 27)

‘niram karindhida,’ having lost his lustre, says Kamban, ‘nilam viral kiLarandhida nindraan.’ He stood there with his toe drawing idle lines of shame on the ground.

Victory is very close at hand now. Another arrow and this fellow would have fell on the ground. It could have been an easy win for Sri Rama. But he decides otherwise. He is not ready to fight with him any further for the day! This fellow is alone now and has lost all his weapons too! There is nobody now even to bring fresh supplies to him! Totally helpless and totally defenceless. He tells Ravana:

“A great and exceedingly terrible feat has been accomplished by you and my pre-eminent champions have been killed by you. Knowing that you have been fully exhausted thereby, I shall not put you under the sway of Death with my shafts. I know you stand agonised trough (continued0 fighting. (Therefore) depart (for the present) O king of the rangers of the night! Re-entering Lanka and resting (awhile) sally forth (again) duly mounted on a chariot and armed with a bow, then, (remaining) seated in your car, you shall witness my strength.” (Ibid, Sloka 142 and 143)

‘aaL ayyaa’ You are (it cannot be denied) manly. ‘unakku amaindha ellaam’ But all that followed you and all that you carried with you, ‘marudham araindha pULai aayina,’ flew off like the dust blown by cyclone ‘kaNdanai’ and that you have witnessed for yourself. ‘indru pOi pOrukku naaLai vaa.’ Go back. Go back now. And come duly rested and properly equipped tomorrow.

And why, why was Rama to spare this person now! This was the most opportune moment to eliminate him!

The prison of heart

From the point of view of strategy, this might not be the right thing to do, if his mission were limited to the retrieval of Sita alone.
Had he not spared Ravana now, Rama would have actually spared himself of the agony of having to weep on Lakshmana on two occasions, he could have saved hell a lot of troubles, turmoil and travails that followed. Did he not know that! Yes. He knew that very well. He knew that this was the most opportune moment for him to seize.

This is the very purpose for which he joined with Sugriva, a large army was collected, the face of the earth scoured, a massive effort went into the building of the bridge! And when victory is so close at hand, when Ravana’s army is obliterated and he is standing alone, defenceless, Rama sends him back. From the point of view of strategy, this might not be the right thing to do, if his mission were limited to the retrieval of Sita alone. But there is the promise that he had given to the sages when he began his exile to wipe the earth clean of the demonic forces.

That would take us to the question of Rama’s priorities. Of what he put above everything else. Of what he valued the most. Of what he held high in his heart. Of what he stood for and other such questions. If at all we study Ravana so elaborately, it is only with a view to highlight what Rama’s mission was for and whom he had to contend with and how he went through all the sufferings and shortfalls that come in the way of every single one of us and how he rose clean up above almost all of them.

Confining ourselves to the scene in hand. It was not the death of Ravana that Rama was so very particular about. It was the death of lust in him. As we had occasion to point out, the demonic forces that died in the field, the foremost of them like Kumbakarna and Indrajit died with the realisation of the Ultimate. They moved away from their original position. They even went to the extent of advising Ravana the folly of what he stood for and the futility of his pursuit.

‘If they turned good then why would Rama kill them,’ would be the natural question that would arise at this juncture. The answer is very simple. They might have turned good. But they still were bound by many considerations – love, affection, duty, commitment to the leadership et al – and preferred to wage a war even when their conscience was against it, at least at a time, which as Kumbakarna put it ‘kaalan vaai kaLikkindrOm,’ rejoicing at the mouth of Death. Dancing on his lips. We are aware completely of what awaits us. But we are not able to help it. We are not able to move away from our past actions. We are bound by what we were. And if it is duty that demands our lives, we ever so gladly give ourselves unto it.

That was the shift of stand that we observed in Kumbakarna and Indrajit. And how about Ravana then? Rama knew that his mind is still blind and blighted by his desire. It was his contemptible lusting for a woman of another man that Rama’s arrows were targeted at. Cleansing Ravana of his obnoxious desire. It was not securing the release of Sita from the physical confines in which Ravana put her. More than that, it was important that she is taken out of that relatively inextricable prison. The prison of heart. About which Kamban spoke in the Aranya Kanda.

Logically speaking

He once again reconciled to the fact that Vali was superior to his strength and quickly made friends with him. Going by the same logic, he should have…

As we have been discussing in our last post it was not enough for Rama to retrieve Sita from the physical confines where he had imprisoned her. It was the other prison that Rama was more concerned about. Remember the lines of Kamban in the Aranya Kanda?

‘mayiludaich chaayalaaLai vanjiyaa munnam nINda
eyiludai ilangai vEndhan idhayamaam sirayil vaiththaan’

Even before seeing her, even before he played his trick on her and brought her to his own place, Ravana of sabre teeth, the king of Lanka, incarcerated her in the prison of his heart. Kamban establishes this point beyond doubt through the words of Mandodari, when she laments on Ravana, later.

Well, Ravana walked his shameful way back to Lanka. And how! Kamban lists the things, tangible and intangible, that were dropped by Ravana in the battlefield. ‘vaaraNam porudha maarbum,’ the chest that took the force of the cardinal elephants of the directions, ‘varayinai eduththa thOlum,’ the shoulders that lifted Mount Kailash, ‘aaraNa munivarkku Erppa arumarai payindra naavum,’ the tongue that chanted Vedas as good as the holy sages of the forests, ‘thaar aNi mavuli paththum,’ the garlanded crowns ten, ‘sankaran koduththa vaaLum,’ the sword given by Sankara and ‘vIramum,’ says the Poet, placing the emphasis on the last syllable ‘m’. It is not that he lost the glory of fighting the bull-elephants of the directions and all the other things listed alone. He lost something that no warrior would ever think of losing. He dropped his bravery even. He lost that too. ‘verum kaiyE mINdup pukkaan.’ He returned empty handed.

‘He walked back to Lanka,’ says Kamban. ‘nadandhu pOi nagaram pukkaan.’ That little sentence speaks volumes of the pitiable condition in which Ravana was. This was the emperor who did not walk at all! This was the emperor who owned an aircraft! He always flew to places and was always seated on chariots – unlike Rama, who apart from treading the jungles for fourteen long years, was used to walk his way to school. Kamban gives that precious information. We will se that later.

Lines of Kamban that depict Ravana, ‘walking with his hands hanging loosely by his sides’ bring out the agony through which he was passing. Ravana was filled with feelings of shame. No doubt. But his shame was not the shame of Ravana the original. He reconciled to the situation when he was overpowered by Karthaviryarjuna and was rescued by Brahma, and befriended him. He once again reconciled to the fact that Vali was superior to his strength and quickly made friends with him and even stayed with him for a month, according to the Uttara Kanda. Going by the same logic, he should have handed Sita back now! He should have befriended Rama now! His enmity must have died a natural death now! What prevented him? Why he could not deliver her back and establish friendship with Rama, as that is what he did on earlier occasions!

‘paN nirai pavaLach chevvaay paindhodi seethai ennum peN irai koNda nenjil,’ In his heart that was filled with the image of Sita whose very speech (and Sita never spoke kindly to this fellow!) was music ‘naaN nirai koNda pinnar,’ shame overfilled and overflowed. And because of that ‘kaN irai kOdal seyyaan,’ he did not sleep. ‘kaiyaru kavalai sutra,’ Seized by painful thoughts and he ‘eri uyirppadhaanan,’ his breath spit fire. He fretted and fumed, ‘uL nirai maanam thannai umizhndhu’ that expressed indignity, ignominy that his heart was accusing him of.

So what! Anyone who tasted defeat would react in the same manner! ‘Wait,’ says Kamban. ‘It was not the pain of defeat alone that agonised Ravana. His shame was not primarily because of his defeat – a defeat that he suffered at a ‘two handed puny creature’. Not that alone.

Burdened by his own soul

There were too many whose heads he had trod and whose turn it is now to laugh at him. But Ravana was unmindful of all that, says Kamban…

He was not bothered about the ignominy that he suffered at the hands of Rama, whom he, times without number, had scoffed at. ‘What is he to me! Of what are you speaking highly! ‘Una vil iruththu,’ After all, he broke a bow that had a flaw in it. When Lord Shiva pulled the bowstring, the shiva dhanusu could not take the entire pressure and developed a fissure. And therefore, do not say that this person could break the bow of Shiva. ‘Ottai maa maraththuL ambu Otti,’ You say that his arrow went through seven sal trees. Who knows the condition of the trees! Those trees must have had large cavities. ‘kUni sUzhchiyaal arasu izhandhu uyar vanam kurugi,’ And very well, you speak so highly of the power of this person. Don’t you know that he lost his kingdom just because of the designs of a hunchback and was sent away to the jungle! ‘yaan izhaiththida il izhandhu,’ and finally, he lost his wife on my account. ‘in uyir sumakkum,’ Despite all this, he still lives. His very soul is nothing but a burden to him. What is there to speak highly of him!

These were his words on Rama in the war council. ‘He is burdened by his very own soul. He is living though he has been slighted again and again.’ Now the position is reversed. Ravana is defeated at the hands of that very own ‘inglorious creature’. He should have dropped dead out of shame on the field. Because there were too many whose heads he had trod and whose turn it is now to laugh at him. But Ravana was unmindful of all that, says Kamban.

‘vaan nagum,’ That all the celestials would laugh at him ‘maNNum ellaam nagum,’ all on earth would laugh at him ‘nedu vayirath thOLaan thaan nagum pagaivar ellam naguvar’ and all those foes who have been laughed at by him would laugh at him now ‘endru adharkku naaNaan’ was not what troubled his mind now. He was not ashamed that his position has gone down to the lowest ebb right in the presence of all celestials and others, whom he had humbled.

‘mIn nagum nedum kaN, sev vaai, mel iyal midhilai vandha saanki naguvaL’ (but that) Janaki, one whose large eyes humble the fish (in shape), ruddy lipped and tender by nature ‘endrE naaNaththaal saambukindraan’ was the only thought that was troubling him, humbled him, sucked all energy from his massive frame.

His mind goes over and over again on Rama. The wonderful deeds that this ‘two handed creature’ did in the battlefield that day. He recounts the events of the day to his grandsire, Malyavan, the only person to whom he could turn to for consolation, the only person who was there to offer his shoulder so that his heads ten bent in shame could rest. Who else could he seek for his solace, strength and peace!

We are amazed at the kind of awe and admiration with which Ravana narrates what Rama did that day. The shock, the surprise and the force with which rude reality had slapped him on the face slip out of his very own tongue. Self-pity clogs him. In our study of Vibishana, we had mentioned that he was a ‘child contaminated adult’. (See: Child contaminated adult) The child in Ravana comes out of him. And the reader need not be told that by ‘child’ we do not mean innocence.

Without a trace of anger

‘Of what avail my large army, O grandsire!’ Ravana’s shock, at this moment of defeat and despair, slips and flows through his words. The language that appeals to each differs from person to person. If the devotee responds to the greatness of the Lord and is spellbound by chanting his name, the ruffian responds to the language of weapons. The person whose eyes are bloodshot and whose mind is clogged by pride and vaingloriousness is able to see beyond them only when his misplaced faith on the superiority of the physical strength, physical might of the self is broken to pieces. This is one such instance – a rare instance at that in the case of Ravana – when rude reality shakes him to the core.

‘What can an army be, even if supported and led by Shiva, the Lord of Destruction, if he (Rama) decides to bend his banded bow and shoot endless arrows! Leave alone Rama. Is there a defence against Lakshmana? Can my army ever stand their wrath! Wrath! That brings to my mind a very strange quality. Today, in my battle against him, I noticed how calm and composed he is. It appears that he would not be angered easily. ‘eRindha pOr arakkar aavi eN ilaa veLLam enjap paRiththa pOdhu,’ Even as his hands were busy in directing his weapons against the massive army of mine, just to obliterate it without trace, ‘ennai indhap paribavam mudhugil patrap poRiththa pOdhu,’ and even when he branded my back with this pain, insult and disrepute, ‘annaan andhak kUni kUn pOga uNdai theRiththa pOdhu oththadhu’ his face remained like it was on the day when he playfully and jocularly shot clay tipped arrows on the hump of that hunchback, Manthara.

‘Though he was fighting Ravana, the greatest warrior on earth, he did not seem to pay attention to that fact. He was as smiling, as calm, as playful and undisturbed of mind even at the battlefront, even when he was facing me, even when I was aiming the sharpest of arrows and the most potent of my astras at him, as he was when he played his boyhood game of hitting the hump of Manthara with soft, clay tipped dummy. When he parried them and when he sent his arrows back on me, he remained as calm as it was on that day. ‘sinam uNmai therindhadhu illai.’ I could not see even the trace of anger on his face!

I have borne the vajrayudha of Indra; I have faced the force of the trident of Shiva. I have seen the approach of the disc of Vishnu. But nothing matches the force of his arrow. ‘indhiran kulisa vElum,’ The vajrayudha of Indra, ‘Isan kai ilai mUndru ennum mandhira ayilum,’ the most potent trident of Shiva ‘maayOn vaLai ehhin varavum kaNdEn,’ and the divine disc of Vishnu – I saw a combination of these three in the arrows of Rama. ‘nondhanen yaanE endraal,’ If I, Ravana, am not able to stand their force, and am crestfallen, ‘aar avai nOkkak kiRpaar?’ who else can just stand in the battlefield and face them!

They (the arrows) emerge from his bows with the swiftness with which Brahma creates lives on this earth. When they rush towards the enemy, they resemble the force of Vishnu. And when they destroy the vast ocean of an army that stands before him, they destroy like the very Lord of Destruction, Shiva. ‘vEdham thappina pOdhum avan dhanu umizh sarangaL thappa.’ It may so happen that the Vedas fail. His arrows do not fail. They find their mark even more precisely than the Truth that is pointed to by the Vedas.

Words of shock these are. He has come back from the hands of death for the first time, without being supported by Brahma or others. When he was fighting with Yama and the rod of death was wielded at him, it was Brahma who rushed to his rescue and asked Yama to spare him, for either destruction or failure to do so would ultimately affect his word. (See: Escapes Death for the first time) Now he is spared not by the word of Brahma, his great grandfather. He is spared at the mercy of his enemy. That shock is uppermost in his heart. At the bottom of his heart, however, Ravana is still the same old Ravana with a small difference now.

An enemy worth the name

But in the very next breath he declares. ‘It is my good fortune that I ended up finding an enemy worth the name!

Even while the pain of humiliation is singeing his heart, Ravana thinks of Sita. He is humbled just by that thought. ‘pOi inith therivadhu ennE?’ He puts the rhetorical question to himself. What is there for me to learn from another battle, by continuing this war! ‘poraiyinaal ulagam pOlum, vEi enath thagaya thOLi,’ She who is so much like mother earth in patience and whose shoulders are like tender shoots of bamboo, ‘iraagavan mEni nOkki,’ after seeing this fellow’s (Rama’s) handsome personality ‘thee enak kodiya veerach chEvag seygai kaNdaal,’ and after seeing him blaze like forest fire and consume his enemies by his valour, ‘naai enath thagudhum andrE kaamanum naamum ellaam,’ how would she hold me with respect, when he is so handsome and excel all others in manliness. Be it the very cupid or I, we would not be anything more than mere dogs for her!

We see clear signs of reconciliation now. The first defeat at the hands of Rama should have taken a heavy toll now. But even at this point of time, his mind refuses to submit to the idea of handing Sita back, though he is for the moment brooding over the question of the greatness of Rama and is accepting a lowly position of a ‘dog’ as compared to him. He is not able to accept defeat. The ‘do or die spirit’ is slowly taking shape in him. But that spirit cannot still be called very strong, as Ravana does not enter the battlefield again until the last of all his resources have been expended; the last of his soldier worth his salt has breathed his last. We see him assigning the job to Kumbakarna first and to a series of others in succession.

His spirit is low now. But in the very next breath he declares. ‘It is my good fortune that I ended up finding an enemy worth the name! ‘vaasavan, maayan, matrai malaruLOn mazhu vaaL angai Isan endru inaya thanmai iLi varum ivaraal andri,’ It is not Indra, Vishnu, Brahma or Shiva or other lesser person that face me now in the battlefield! ‘naasam vandhu utra pOdhum nalladhu Or pagayaip petrEn.’ Even if I am defeated, even if have to die, I will have the glory of being defeated or put to death by a real soldier, an enemy who is undaunted, chivalrous to the core!

‘My grand sire! The war will continue. I have no idea of handing her back. If I emerge victorious, I will have the glory of having won the war against the very best of warriors. If I am defeated, well, I have nothing to complain as this IS the person whom I should consider it my good fortune to wage a war with.’

And that is why the good counsel of Malyavan does not appeal to him. Instead, the spirited delivery of Mahodara who dwells at length about the grand old victories of Ravana puts him back in his original pair of shoes! ‘mun unakku iraivar aana mUvarum thOtraar.’ All the three of the Trinity were defeated by you. ‘dhEvar pin unakku Eval seyya ulagu oru mUndrum petraai.’ You won all the three worlds and the celestials wait on you for orders. ‘pul nunip pani neer anna manisaraip poruL endru eNNi,’ (when such being so) you are unnecessarily worried about these two humans who are no more than dew drops on a blade of grass. ‘en unakku iLaya kumbakaruNanai igazhndhadhu?’ Why did you think lightly of Kumbakarna! Why did you forget him! Why don’t you summon him now!

Sieving through the dialogue between Ravana and Kumbakarna, who is forcefully woken up from his spell of slumber, one can very easily spot a quality of Ravana. He doesn’t talk about his defeat wherever it is possible, wherever it is convenient for him to do so. This quality is seen once again when the core strength – mUla bala sainya – is summoned to fight.

Conviction wins a war

It is not just muscle power that wins a war. It is not mere arms and armaments either. You should understand that a war is fought by living individuals…

The words of Kumbakarna so totally differed from what they used to be earlier. As we saw, even in the war council Kumbakarna was supportive of Ravana, though he had expressed his strong dislike for what he did. We have discussed the dialogue between Kumbakarna and Ravana to some extent earlier, when we studied Kumbakarna. He makes it clear beyond doubt that it would not be possible at all for them to succeed in their pursuit. ‘kallalaam ulgaginai,’ says Kumbakarna. It is possible to pluck the earth from its firmament. ‘varambu kattavum sollalaam.’ Or it is also possible to erect a fence around the globe. ‘peru vali iraaman thOlgaLai vellalaam enbadhu,’ But to think that one can win a war against Rama ‘seethai mEniyaip pullalaam enbadhu pOlum ayaa’ is like the (vain) imagination to hold Sita in embrace. Both are impossible.

It is not just muscle power that wins a war. It is not mere arms and armaments either. You should understand that a war is fought by living individuals, who should have unshakeable faith and a very strong conviction. And unless this conviction is there, you cannot expect them to press in with commitment. How is it at all possible to have conviction unless you have a cause? A common cause that binds all soldiers and citizens and in fact the entire nation together. To win a war, you need a cause. What is the cause that we are asking our soldiers to fight for? What is the ideal that we set before them so that they come forward to give up their lives in their thousands! In what manner the cause that you set before them affect them and their personal lives?

There is no doubt that what we have done for them in the past makes them loyal to us. But loyalty can help only to an extent, when the heart is hollow in the chamber that is supposed to accommodate a cause. But your ways are too harsh, my dear brother!

‘aRam indru unakku anji oLithadhaal.’ The very Dharma is afraid of you to show its face to you and is in the hiding. ‘adhan thiRam munam uzhaththalin,’ Just because you persisted in its way and pursued what is right (in your initial days) ‘valiyum selvamum niRam unakku aLithadhu’ it bestowed you with power, wealth and lustre. ‘ingu adhanai nIkki nI iRalin,’ If you (who were blessed by Dharma, who derived these benefits from it) decide to move away from it, and offer yourself to the hands of death, ‘yaar unai eduththu naatuvaar?’ who can prevent you, who can stop your downfall and who can put you back on your feet?

Look at them. They have a cause. They have a purpose. They have a common goal to work at. ‘thanjamum dharumamum thagavumE avar nenjamum karumamum urayumE.’ They are accessible to the ones who seek their protection; they stand for Dharma and they look at only what is right and nothing else. This is what they think of; this what their actions show; this is what is heard from their words. ‘vanjamum paavamum poyyum valla naam,’ If at all we are great at anything, we are great in scheming; we are great in sinning and we are great in lying. ‘unjumO?’ Would we ever dream of establishing a clear win over them? ‘adharkku oru kurai uNdaagumO?’ Would we be found wanting in our desire! And what an easy victory awaits us my brother!

Ravana was looking to Kumbakarna for strength; for support and expected that he would plunge into action. Kumbakarna was much superior to Ravana himself in physical stature and strength and also exploits. Ravana sincerely believed that he could count on him. He is taken aback now at what Kumbakarna is uttering.

Vain is your valour

We know the truth. Ravana did not mean what he uttered so very boldly. He was just trying to push him into action by slighting his pride…

Valmiki shows a similar picture. ‘If you are suffering today, it is because of your misdeeds, Ravana,’ says Kumbakarna. “The same disaster which was actually envisaged by us before while taking the final decision after consultation (with Vibishana and others) has now been reaped by you, who were distrustful towards your friends.” (Valmiki Ramayana, Yuddha Kanda, Canto LXIII, Sloka 1)

‘You do not follow good advice tendered by the right person,’ charges Kumbakarna. “A king should take action (only) after considering what is salutary in consequence to him in consultation with his ministers who make their living by their intelligence and know the reality of things. People whose mental level is in no way higher than that of beast and (yet) who have been allowed to take their seat among the counsellors desire (all the same) to express their views through (sheer) impudence without fully knowing the import of the scriptures. The advice tendered by such people, who having no knowledge of the scriptures are (equal to those who are) ignorant of the science of wealth and seek immense wealth ought not to be followed.” (Ibid, Sloka 13-15)

There are only two ways in which Ravana encounters such words. What he needed were only such interpretations of the Book that would justify his actions, to establish that he conducts himself according to the scriptures only. Strangely, he was so very careful about this point. This could be seen in quite a few places. Whenever he is confronted by someone who tries to prove his fallacy, he either throws him out – as in the case of Vibishana – or he twits. We have already seen this quality when Märïca tried to stop Ravana. Märïca was pushed into action at knifepoint. Now Kumbakarna is teased and twitted so that his pride as a soldier is hurt.

‘uruvadhu theriya andru unnaik kUyadhu.’ I did not summon you for the sake of a forecast of events. ‘siru thozhil manidharaik kOri sendru.’ Go now and kill those men (and monkeys). ‘arivudai amaichchan nI allai.’ You are not my minister after all. You are a soldier and your business is to obey me. (It was the same idea with which Märïca was hit. ‘kaaval sey amaichchar kadan, nI kadavadhandrE.’ Counselling is the job of a minister. It is not your job to advise me. Do what I say.) ‘anjinai.’ You are afraid (of those creatures). ‘veruvidhu un vIram.’ Vain is your valour.

‘maram kiLar seruvinukku urimai maaNdanai.’ You owe a duty to me to stand by my side and fight for me. But what are you speaking? You seem to desert me in my time of need. ‘pirangiya dhasayodu naravum petranai.’ So? Had your fill? You ate well? And had your booze? ‘iRangiya kaN mugizhththu iravum elliyum uRangudhi pOi.’ What is left for you to do now? Go. Go back to your sleep. Sleep endlessly.

‘Let my chariot be ready. Let me go to war now. Let it be the very Yama who stands before me in battle. I will handle the situation myself.’

We know the truth. Ravana did not mean what he uttered so very boldly. He was just trying to push him into action by slighting his pride and nothing more than that. Neither in Valmiki Ramayana, nor in Kamban do we hear him recounting his defeat at the hands of Rama. He in fact, does not mention the war between them at all. He acts as if Kumbakarna is the first person from their side to face Rama in the battlefield.

But on his departure to the war front, Ravana is moved to tears. ‘av vazhi iraavaNan anaiththu naatamum sev vazhi nIrodum kurudhi thEkkinaan.’ All the twenty eyes of Ravana overflowed with tears and blood. Those were tears born of uncertainty. His experience with Rama was sufficient for him to doubt the chances of success.

Even at such a critical time, his mind was still working on Sita. Even before Kumbakarna could reach the battlefield, Ravana – who hours ago was so ashamed of showing his face to Sita – went to her, this time with another conjurer’s trick.

Maya Janaka I

Kamban is not able to accept Rama’s susceptibility to the missile of Indrajit, however divine it is. He removes Sri Rama from the field, and excludes him…

It has not been possible for Kamban to follow Valmiki in several places and he skips or changes them. The canto that describes Ravana placing an illusory head of Rama before Sita is one among them. He is not able even to think of writing of the severed head of Rama – however illusory it was. This is the same reason why he carefully moves away Rama from the scene and keeps him in another place when the naga astra was fired by Indrajit, whereas Valmiki shows both of them fallen down in the battlefield, bound by the serpent noose.

“Both the aforesaid gallant princes, Sri Rama and Lakshmana, were for their part pierced by the furious Indrajit 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.” (Valmiki Ramayana, Yuddha Kanda, Canto XLV, Sloka 8 and 9)

Once again, when Indrajit uses the Brahmastra Valmiki shows both the brothers affected by the divine missile. ‘He has used the missile presided over by Brahma and he has concealed himself,’ says Rama. ‘I do not know how can he be struck down in combat today.’ The next moment, Valmiki has no difficulty in putting these words in the mouth of Rama. “I know the self-born Lord Brahma – who is the source (the creator) of this universe – is inconceivable (in his essence) and the missile used is presided over by him. (Therefore) remaining undisturbed in mind, O wise one, endure you with me today the hail of arrows on this spot. Indeed the prince of ogres is thickly covering all the (four) quarters with the showers of his shafts. And the entire army of Sugriva (the ruler of monkeys), whose leading heroes have fallen, looks charming no more.” (Ibid, Canto LXIII, Sloka 70-72)

Kamban is not able to accept Rama’s susceptibility to the missile of Indrajit, however divine it is. He removes Sri Rama from the field, and excludes him from the spell. But for the sake of the drama and building of pathos when Sita is flown over the battlefield, he shows Rama lying unconscious next to Lakshmana, his condition assumed otherwise by Sita.

As we have had opportunity of to mention earlier, several thousand years separate Valmiki and Kamban. Rama who was seen more as a king than as an avatar at the time of Valmiki – a contemporary of Rama – had become more an avatar at the time of Kamban. He had to employ all his creativity to circumvent many a delicate situation and to give his material “a local habitation and a name”.

What follows now is a similar canto, introduced by Kamban, to balance the drama on account of his skipping the scene that portrays the travails of Sita on seeing the illusory head, supposed to be severed from the body of Rama. He introduces the ‘maya Janaka’ instead, to depict the penchant for scheming that Ravana had in him.

We have seen the delicateness of the situation. Ravana has suffered a defeat at the hands of Rama. He needs a shield now to hide his huge frame before this graceful woman, who would flog him off mercilessly and taunt him for his defeat at the hands of her husband. All that Ravana need now is a device by which Sita would be shocked beyond words and would forget the disgrace suffered by Ravana at least for the moment.

With this intention in mind, Ravana – as advised by Mahodara – summons an ogre by name Maruththan, makes him up as Janaka and takes the latter along with him to Asoka Vana. With what an intention!

Maya Janaka II

Ravana finds the right time to play his card now. This is the moment to hit her hard. Hammer her feelings. Break her. And reshape her, as he desires…

It is a general rule from time immemorial that a daughter – in whatever stage of life she may be in – is governed by the ‘father sentiment’. She can’t bear the very thought of a possibility of her father’s sufferings. If readers would recall, it was with this very same sentiment that Manthara, the hunchback, achieved her goal of directing Kaikeyi against Rama. (See: Insolent are really insecure II). ‘Janaka is one of the enemies of your father, the king of Kekaya. Janaka is not troubling your father just because Dasaratha is the ruler. What would happen if Rama comes to power? He would not be restrained by anything then. He would join hands with his son-in-law and would leave your father in streets!’ That was the last straw that broke the camel’s back and Kaikeyi fought harder and harder, even at the risk of losing the life of her husband.

Ravana assumes that Sita could be appealed to by a similar sentiment. He goes into Asoka Vana, leaving his ‘wise counsellor’ Mahodara and the ‘Maya Janaka’ in chains, to stand at a distance. Once again he stages his old drama, a long and moving peroration, begging for her love, well stocked with instances from the past where the wedlock was violated and how such people ‘lived happily ever after’ and falls flat on the ground before her once again for her acceptance.

Sita undergoes an endurance test that is unparalleled in history. The enormous pressure, the helpless isolation, the repeated visits of this demon, his baits in hundred different forms, his ability to moralise what is amoral, his psychic behaviour of quickly throwing the bait and taking the scourge and finally, when all fails, falling at her feet put her under a continuous torture, demanding all her will, all the strength of her character, all the love for her Rama and an unshakeable trust, faith and confidence in her. Though it is too premature to speak of her sparkling qualities, it is not possible but to stand in silent awe at her ability to withstand this kind of a revolting, regurgitating behaviour.

‘enakku uyir piRidhu ondru uNdu endru irEl,’ she says firmly, addressing a blade of grass. Do not think that I have a separate life suspiring in me. Do you know what is my life and where lies my soul? ‘irakkam allaal thanakku Or uyir indraagi,’ That which has sympathy, nothing but sympathy for its soul, ‘thaamaraik kaNNadhu aagi,’ that which has lotus petals for its eyes, ‘ganak karu mEgam ondru,’ the one who is as dark hued as the rain bearing cloud, ‘kaar mugam thaangi’ that bears a bow (for lightning) ‘aarkkum’ and thunders (with its twang and showers arrows that protect me) ‘manakku inidhu aagi nirkkum ahdhu’ and that whose were thought is ambrosia to my mind.

Sita simply melts at the very thought of her Rama. Notice the use of neuter gender in her references to him. She so endearingly refers to him as ‘adhu’ and ‘ahdhu’. We have a lot more to see when we take this embodiment of love, in a few more days.

Ravana finds the right time to play his card now. This is the moment to hit her hard. Hammer her feelings. Break her. And reshape her, as he desires. ‘Ha!’ he thunders, clapping his hands. ‘Do you know something? I sent some of my men to Ayodhya and also to Mithila. I have asked them to capture the kings there. I expect them back any moment now!’ And as if to add a touch of reality to the drama, Mahodara steps in with ‘Maya Janaka’ in chains. ‘maruththanai sanakan aaki,’ masquerading Maruththan as Janaka, ‘vaai thirandhu aratrap patri,’ holding him even as he wailed loudly, weeping very badly, ‘mahodharan kadidhin vandhu,’ Mahodara moved in quickly ‘kaai eri anayan munnark kaatinaan vaNangak kaNdaaL’ Sita saw him yanking ‘Janaka’ (by the chains), put him in the presence of Ravana and bowing before him.

There is a sadist in this character. A brutal and unashamed sadist at that. Moments back we saw this character back in his palace, humbled by Rama, and lamenting ‘be it the very cupid or I, we would not be anything more than mere dogs for her!’ (See: An enemy worth the name). And see what he does now!

Maya Janaka III

Ravana puts his finger on the good nature of womanhood. She might be ready to walk on fire, deny herself all enjoyments. But she would go all out…

May be due to the demonic perfection of the makeup, or may be due to the fact that it has been years since Janaki saw her father, or may be due to the stress building on and on in her because of the situation, she did not suspect the ‘Maya Janaka.’ She lets out a long wail. Kamban gives a very vivid and detailed picture of her distress. How is this at all possible for Janaka to be imprisoned by these ogres! ‘I would have rather preferred to have heard of your being killed in action rather than brought a prisoner before me.’ Soon self-pity engulfs her.

‘kol enak kaNavaRkku aangu Or kodum pagai koduththEn.’ I made a mighty enemy for my husband, to kill. It is because of me he is immersed in distress and it is because of me that he is facing this demon now. ‘endhai kal enath thiraNda thOLaip paasaththaal kattak kaNdEn.’ As if it was not enough, I now see with my own eyes the stone-hard shoulders of my father bound by ropes. ‘il enach chirandhu nindra iraNdukkum innal sUzhndhEn.’ I brought misery to both my houses – the one where I was born and the other where I was given in marriage.

What can be more pathetic than the fact that the very Mahalakshmi, who blesses us all with all prosperity, had to utter such words!

Ravana intervenes at this moment. He knows how to capitalise the difficulty and distress of others. ‘Here, listen to me,’ he says. ‘Just say yes to me. I will stop all war against Mithila. I promise that I would not kill your father or gobble him down my throat.’ Veiled threat. If you refuse, I will. ‘If at all you nod your head in approval and accept me, I will return that favour by way of making your father the king of this universe. I will act according to his orders. Not just that. ‘endhai than thandhai thaadhai, iv ulagu eendra munnOn,’ The father of my father, my grand sire, the Creator of all the worlds, Brahma, ‘vandhu ivan kEtta varam elaam thane vazhangum,’ will appear before your father without his having to perform any penance. And he would bless him with all the boons that he desires, of His own volition, even without your father having to ask for them.’

And Ravana very beautifully – nay cunningly – uses flattery. ‘amizhdhin vandha sendhiru nIr alliirEl,’ If you are not Mahalakshmi, who was born with amrita, ‘avaLum vandhu Eval seyyum’ she would also wait on your father to serve him. I am not sure if that Mahalakshmi is different from you. Going by your appearance, I think there can be no Lakshmi in the world other than you. In case She is a different person, I shall see to it that She stands at his behest. I will hand over the administration of Lanka and all the three worlds to your father.’

Ravana puts his finger on the good nature of womanhood. She might be ready to walk on fire, deny herself all enjoyments. But she would go all out to enable her kith and kin to attain prosperity. Not with Sita. No Kaikeyi like passions that we were discussing in our last post. Character comes above everything for her.

‘ith thiru perugirpaanum indhiran,’ she retorts. Indra would get his kingdom back. It won’t be with you to give to my father. ‘nungaL poiththiru perugirpaanum vIdaNan.’ And the one who is going to rule over Lanka would neither be you nor my father. It would be Vibishana. ‘pulavar kOman kaith thiruch charangaL undhan maarbidai kalakkar paala.’ That which is to fall on your chest (is not me, you fool) is the sharpest of arrows of my husband, the Lord of celestials. And it is his lotus feet that are to adorn my head!

‘You speak so much. You do not realise what is going to happen,’ said Sita. ‘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,’ she challenged him.

Ravana unsheathed his sword to kill her.

Maya Janaka IV

The ease with which Sita utters these words, the absolute lack of dilemma in her … are noteworthy

Those words of Sita are dipped in acid and would indeed hit the heart of any father with such force unmatched by even thunder. She has the ability to laugh at him, though not supported by a single soul, though under his control, though the situation is so very hostile to her. And how did she prefix her challenge thrown to Ravana, when he begged for a word of endearment, ‘sundarp pavaLa vaayaal oru mozhi siridhu sollin,’ Let those beautiful ruddy lips utter a word that is pleasant to the ear.

‘pun maga kEtti kEttarkku iniyana,’ she retorted. Listen to me you scum. I will utter only such words that would please you. You would die at the hands of my husband. Indrajit would be killed by Lakshmana and there would not be a single soul remaining on your side to ward off the dogs that would vie for a taste of his mortal remains.

There are some two or three places when Ravana is infuriated to the extent of rushing in on her with sword in hand. But in all such instances he listens to reason, unlike in most other times. His emotions are quick changing and he is not at all stable in a single position for long. It would be an interesting study if someone attempts to represent his emotions commencing from the evening that day, when he was humbled by Rama, to the night of the same day when he is standing before Sita. We have been detailing those high-pitched and volatile emotions as depicted by the Poets.

Ravana is stopped by Mahodara, who says that she would listen to him if ‘Janaka’ advises her. ‘moy kazhal thaadhai vENda isayum,’ She will listen to you when appealed by her father. ‘muniyal’ Do not be angry. And when that ‘illustrious illusion’ opened his mouth, he proved beyond doubt that he was not the person who his makeup was supposed to represent. ‘I am pushed into this misery because of you. What is the good of wasting our lives? What do you lose by accepting Ravana, the valiant, the master of the universe? Your word would save me. Save our family. Save all of us from destruction and would make us prosperous. Accept him you fool,’ wailed ‘Maya Janaka.’

The implications of these words and the impact that they had on Sita are points for study on a later date. What is to be seen here is the fact that Janaki disowns him the very next moment. ‘You are not my father. It is not in his blood to advise me in this strain. He would not utter such words. You cannot be my father. If you are, ‘alangal vIran villayE vaazhthi,’ (spend the rest of your days here in Ravana’s prison), praising the glory of Rama’s bow. ‘mItkkin mILdhi.’ Let you be saved, if he decides to rescue you. ‘illayEl irandh thIrdhi,’ Or else you die. I don’t care.

The ease with which Sita utters these words, the absolute lack of dilemma over the question of changing her stance for the sake of her father and the promised land of prosperity and such other traits are noteworthy, which can be elaborated later. She is so very clear about what she is and what she has to be, come what may. There is no question of budging from that position. Not even a second thought on that.

And once again when Ravana took his sword to threaten her with the killing of ‘Janaka,’ she laughs at him again. ‘ennnayum kollaai.’ You would kill neither me ‘innE ivanayum kollaai,’ nor would you kill him (Janaka). ‘innum unnayum kollaai.’ ‘Nor would you be able to kill yourself. You will be wiped clean only by the arrows of my husband.’ Such courage, courage born out of strength of character, and nothing less than that.

As fate would have it, messengers entered the garden right at that moment, bringing the news of the death of Kumbakarna and Ravana had to hurry away from that place in shame, desolation, despair and in anguish of having lost the most important mainstay, his endeared brother, who forewarned this moment even before he left for the battlefield.

Victories are mine

You enjoyed all luxuries in life just because of my victories. That is, all the victories are mine. I own them…

We have come across many a person who happens to occupy positions of importance and are too ready to own all successes born out of the hard work of the team and do not hesitate to quickly dump all failures on them, disowning his or her own role. In a typical way of all bad leaders, Ravana finds fault with his army chiefs, for the death of Kumbakarna. ‘You boasted of your valour and went along with my brother. What were you doing when he was killed in the most brutal way? Why did you not give up your life in his cause? Why did you come back at all! You should have shed your life in my service! You cowards! You ran back from the field shamelessly!’

‘ummayin nindu naan ulagam mUndrum en vemmayin aaNdadhu.’ If I rule over all the three worlds, it is all due to my personal valour, prowess and strength. (Not that I won the worlds because of your support; not that I needed your support for my victories.) ‘nIr en vendriyaal immayil nedum thiru eidhinIr.’ You enjoyed all luxuries in life just because of my victories. That is, all the victories are mine. I own them. Your participation in my earlier wars was only incidental and had no influence or effect on my enemies. You were all benefited by my strength and lived happily under my protection.

Now, there is defeat. And who is responsible for this inglorious defeat! Not Ravana! ‘thaduthileer embiyai,’ You did not stop my brother from waging a war against Rama in the battlefield. You should have taken the weapon against him and shed your lives there. ‘thaanga kitrileer.’ You were not able to protect him. ‘koduthileer um uyir.’ Nor did you shed your lives before he died. ‘veerak kOttiyeer.’ And you so very proudly stand in the line of brave warriors! Shame! Shame on you!

‘You enjoyed your lives so far. Go back now. ‘inich chemmayin in uyir theerndhu theerdhiraal.’ Pay me back your debt that you owe to me with your lives. Shed your life for me in the battlefield and kill those men and monkeys.

‘I will not send my army where I cannot move,’ said Napoleon. If the task cannot be accomplished even when the leader is physically present there, there is no justification in pushing the army to face an enemy whom the leader is not able to face. Who but Ravana can ask for the blood of his own men and push them into a task that could not be accomplished by him and his most valiant brother! And to top it all, he chides them, laughs and mocks at them, belittles them beyond limits.

Just think of it. It was the good fortune of Ravana that one of those Chiefs did not retaliate. Either they did not have the temerity to tell him that he had to beat the retreat on his very first encounter or they were too loyal to him that they did not wish to remind him of the humility that he suffered. But we see such retaliation on another day.

It cannot be denied that the loss of Kumbakarna was something immeasurable and caused him pain beyond compare. But the gradation changes. It has to be remembered that even the body of Kumbakarna was not removed from the field and was lying there till Atikaya, the son of Ravana – born to Dhanyamalini – went for the war the next day and even thereafter. The only exception is that of Indrajit.

Hari Krishnan