Makeup wiped clean

Kamban captures his embarrassment and the uneasiness beautifully. Very rarely does Ravana go on the defensive. There was no necessity for him to do so.

She in fact wanted to lay emphasis on the fact that numbers do not really matter and it was a very ordinary two-shouldered boy who slaughtered the thousand-shouldered Karthaviryarjuna. The reference to the defeat of Ravana at the hands of Karthaviryarjuna is made in passing, in not more than a single line, in a four-line verse.

The memory of the humility that he suffered at the hands of Karthaviryarjuna as well as the way in which he was humbled by Vali is extremely private for Ravana. He never, not even in a single instance, thinks about these two incidents. Nobody dares to mention these incidents in his presence. The only other person who reminds him of these two instances of defeat is Vibishana. He would recall them during the council of war to emphasise the fact that he was not all that invincible, as he always brags about.

Kamban captures his embarrassment and the uneasiness beautifully. Very rarely does Ravana go on the defensive. There was no necessity for him to do so, because none had the temerity to remind him of these incidents. The wisest of his ministers would listen to him in awe when he takes pride about his valiant shoulders that shook Mount Kailash from its roots, with the Lord seated on it. None would remind him of the suffering that he underwent for a thousand years when he did so; nor would he like to think of it, let alone acknowledge it.

When Vibishana tells him that he had tasted defeat, we are unable to resist a smile at the way he defends that defeat. ‘I did not know that Vali was blessed by Lord Shiva and could not be faced in battle,’ he blurts out and gives a twist in his own way. ‘That human was aware of this blessing. ‘vaali thannai am manidhanum maraindhu nindru eydhaan.’ Don’t you know how that (wretch of a) man killed Vali? He killed him from behind the cover of a tree. Ravana suppresses the truth and lets only that portion which is convenient to him, known. If what he claims was true, he (Ravana) should not have suffered defeat, for he approached Vali from behind and tried to attack him from his back.

Janaki’s message – actually intended to comfort the ‘sanyasi’ – enraged him. He had always displayed the scars of his wounds as medallions of gallantry. And carefully omitted those portions of his ‘valiant background’ when he had to eat his humble pie. This woman, whose heart he has come to win, seems to know the dark spots of his ‘enviable’ valour. He could not keep his anger under check any more. That very moment the real Ravana burst forth from the thin and emaciated frame of the wandering mendicant that stood before Sita.

‘என்று இவள் உரைத்தலோடும்,’ even as Janaki was mentioning this, ‘ எரிந்தன நயனம்,’ his eyes were set on flames; ‘ திக்கில் சென்றன திரள்தோள்’ The directions were filled by rows and rows of shoulders; ‘வானம் திண்டின மகுடம்’ His crowns licked the skies ; ‘ திண்கை ஒன்றோடு ஒன்றடித்த’ His mighty arms struck each other (clapping in anger) ; ‘ மேகத்து உரும் என எயிறு  தம்மில் மென்றன  ’ Teeth (of all the ten faces) grinded, flashing like lightning and jarring like thunder. ‘ வெகுளி பொங்க,’ Uncontrolled was his anger ‘விட்டது மாய வேடம் ,’ the deceptive appearance of the sage left him. The actor shed his makeup! The wig fell down! And there he stood with ten heads and shoulders twenty.

The scene is developed in another way, not as depicted in the original, but in the original way of Kamban. The great dramatist – and the devotee – that he was, Kamban conceives the scene and develops it differently, without in any way affecting the message that lies at the core of the Epic.

When feelings run wild…

The inconsistency in his speech is intended. He actually states that she has been spared just because she is a woman. ‘I would have killed you otherwise,’ he tells her…

The realisation that this sage was not a sage in reality struck her. She was so perplexed that she could not realise who this person was. Her heart was already bleeding because of the recent developments. She had been feeling rather bad about having sent Rama away. Peace has not yet returned to her. She had responded to the demands of culture, convention and the duties of a householder, received this ‘revered’ guest, and has been maintaining a calm exterior so that the guest is not unnecessarily troubled with the emotions that were troubling her.

One can actually ‘hear’ the anguish that sunders the heart of the Poet when he is portraying this moment. The lines speak volumes of the agony that the Poet is going through in his attempt to narrate the scene. ‘Look at her,’ he says. ‘aatra vem thuayaraththu annaaL,’ She was already under the grip of deep felt distress and anguish, at the recent developments. ‘aaNdu utra alakkaaN nOkkin,’ Added to her woes, this sage transforms into an ogre all of a sudden. If one looks at the woes that haunted her at that moment, ‘Etram en ninaikkal aagum?’ what else could be greater than her anguish, who else could claim to have experienced anguish greater than what she suffers now? ‘edhir eduththu iyambal aagum maatram ondru illai.’ She had no words to respond to him with, to counter him and put him in his place. ‘seyyum vinai illai.’ She could do nothing, either. The situation was out of hand. ‘varikkal aagaa kUtram edhir vandhu utra kaalathu uyir enak kulaivu koNdaaL.’ She was as helpless as the soul in its last moments, when Yama appeared.

If she was distressed, Ravana was pulled in opposite directions. On the one hand, he is unable to control his anger at the way this woman slighted his pride. ‘You do not have the eyes to see my valour that has made even the celestials and demigods my servants. ‘maNNidai puzhuvin vaazhum maanidar valiyar endraai.’ You extolled the strength of these mere humans, who are not more than mere worms. ‘peN enap pizhaiththaai.’ Ravana does not pardon the person who dares uttering such words in his presence. But you remain unharmed just because you are a woman. ‘andrEl,’ If it was not for this fact, ‘unnai yaan pisaindhu thinnal eNNuvan,’ I would have thought of mashing you in my palms and masticating you between my teeth.

The anger of Ravana is expended in three lines of the verse. The Poet beautifully captures the way his feelings transform, in the fourth line. His anger made him say things that were harsh and he threatened that she would be gobbled. The next moment he thinks that she would be lost. He is unable to bear that thought. ‘I would have considered gobbling you down,’ he growls, his voice choking with anger. ‘And then what happens to me!’ his inner-self prompts him and he responds, ‘pinnai en uyirai izhappEn.’ I would not live after that and I would kill myself.

The inconsistency in his speech is intended. He actually states that she has been spared just because she is a woman. ‘I would have killed you otherwise,’ he tells her. But that very thought disturbs him and makes him lament, ‘how can I live without you, if I killed you? I would kill myself after that!’

Ravana then did the most unexpected thing. He fell at her feet. Just a while ago, we were speaking about actions and intentions. (See: Ore and Ornament) The act of falling at somebody’s feet is a mark of respect, way of paying obeisance, expression of humility and acceptance of the greatness of the other person. What Ravana does now is devoid of whatever is symbolised by that act. What he did was a way of shocking the other person, increasing the distress and helplessness and nothing short of emotional blackmail.

Embodiment of Patience

The Poet very obviously suggests that if Ravana survived that day, it was due to her quality of patience…

Sita was not only shocked; she was overtaken by feelings of anguish and helplessness. ‘tharai vaai avan vandhu adi thaazhudhalum,’ As he fell on the ground, his heads touching the ground before her feet, ‘karai vaaL pada aavi kalanginaL pOl,’ she felt as disgusted as if she were touched by a bloodstained sword; and was shaken very deeply within (by that act), ‘iraivaa, iLayOi endru EnginaLaal’ ‘My Lord! Lakshmana!’ she lamented. Kamban then describes her with a seemingly usual epithet, ‘poraidhaan uru aandhu Or porppu udayaaL.’ She who is marked by her elegance of patience, the very embodiment of which she is. She is the very embodiment of patience and her beauty is enriched by that quality.

The Poet very obviously suggests that if Ravana survived that day, it was due to her quality of patience, and because she believed very strongly that if at all she is saved, it should be Sri Rama who should save her. Was it not due to this fact that she refused to go with Hanuman when he offered to take her to Sri Rama, in the Sundara Kanda? ‘You may succeed in your attempt. Even if you emerge victorious against all the ogres, with me seated on your back and even if it is accepted that I remain steady, without falling down from there when you fight against them, it would mar the fair-name of Sri Rama, ‘ she says. “Although even you are able to kill all the ogres, the fame of Sri Rama (a scion of Raghu) may suffer diminution because of the ogres having been killed by you.” (Valmiki Ramayana, Sundara Kanda, Canto XXXVII, Sloka 57)

‘allal maakkaL ilangayadhu aagumO,’ she would tell Hanuman, in Kamban. ‘What of this tiny island of Lanka populated by evildoers? ‘ellai nIththa ulagangaL yaavayum en sollinaal suduvEn.’ I would set the whole Universe, with its countless planets and immeasurable expanse, on flame by a word of mine. I can turn this entire Universe to embers by a curse of mine. Do you know why I did not do so, and am restraining myself? ‘adhu thUyavan villin aatrarkku maasu endru vIsinEn.’ If I did so, that would amount to saving myself. That would bring shame unto my warrior’s bow. It is for him to save me and it is not for me to take that job in my hands.

We will elaborate on this, at an appropriate time. For now, just see what the Poet says at this moment. ‘She, whose elegance is enhanced by patience, the very embodiment of which she is, was anguished and disgusted as if she were touched by bloodstained sword.’ The Poet implies, ’If Ravana survived that day, it was due to the fact that my Mother was patient and was steadfast in her faith that it was for Rama to save her. ‘poraidhaan uru aandhu Or porppu udayaaL.’ Embodiment of forbearance.

We have seen the way Ravana carries her, in Kamban, earlier. (See: The abduction) ‘aaNdu aayidai theeyavan aayizhayaith theeNdaan.’ Ravana did not touch her ‘ayan mun urai sindhai seyaa’ because he Brahma had cursed him, precluding him from touching any woman against her will. ‘thUndhaan enal aam uyar thOL valiyaal,’ Instead, with his strong arms, that resembled pillars, ‘keeNdaan nilam yOsanai keezhp pudayE,’ he dug the ground around the hermitage and plucked it from its basement and carried her away in his aerial car.

Sita is not described as the physically strong woman as Draupadi is. Draupadi is able to kick Jayatradha away when he takes hold of her in the forest, though the strength of Dhussasana and Keechaka were a little too much for her. Sita is portrayed as tender and slender woman. But her moral and mental strength is just unmatched.

What would it mean?

More over, this makes her stand with her head held high in the Agni Pravesa scene. Her answers to her lord no doubt flow from a broken heart…

This departure from the original makes the course much smoother. The question of the right or wrong of being touched by the ogre, the tongue-in-cheek references, and the need for concocted defences and consequent debates thereon, are eliminated in one simple step. There is more. She does not have to plead that she was helpless. We have elaborated on this point sufficiently, when discussing the parallel portion in Valmiki. We have heard her mentioning the word, ‘vivasha,’ on three different occasions, referring to this moment. ‘She was helpless,’ was the message that she pleaded with the hills, trees, birds and animals to convey to Rama.

Later, when narrating this to Hanuman, she once again wanted him to tell Rama that she was helpless. The small detour that Kamban made, takes out the necessity for her to go on the defensive. ‘Would that creature survive this long a time, had he touched me?’ she would ask Hanuman proudly, when she refuses his offer to take her back to Rama, pointing to the fact that it would not be possible for her to do so, since people would look at the masculine form of Hanuman alone, though he is above all baser qualities. (See: This is what she has to say – Part II)

‘People might perhaps think that Ravana would have had to carry me in his hands. No. He did not do so,’ she tells Hanuman. ‘thINdinaan enin,’ Had he but touched me, ‘iththanai sEN pagal INdumO uyir?’ would I be living this long a time? (On the surface, the phrase simply means that. But the implied meaning is ‘would that Ravana have lived this long, had he touched me’. We will go into details a little later.) ‘meyyin,’ In fact, ‘imaippin mun maaNdu thIrven endrE,’ he was afraid that I would die the very moment, even before he could wink, ‘nilam van kaiyaal kINdu koNdu ezhundhu Eginaan’ and therefore he ‘plucked’ the hermitage, with the land under and surrounding it.

More over, this makes her stand with her head held high in the Agni Pravesa scene. Her answers to her lord no doubt flow from a broken heart; no doubt, she is anguished at the way in which her lord emits flames through his words on her. Nonetheless, her answers are polite and are firm. She is offended; but her answers are as sharp as that of the questions that are flung on her. The way in which she answers the allegations differs to a considerable extent from Valmiki’s version. It is too early now to go into that. I am just outlining the effects of this important change that Kamban made in his version of the epic.

Coming back to the scene at hand. We have seen Jatayu. We met him even as Rama entered Citrakuta. He narrates part of his story to Sri Rama when they meet for the first time. The other part is heard through Sampati, his elder brother, when the search team headed by Angada reaches the Mahendra Parvata.

Jatayu is a vital link in the epic. He fulfils many requirements that the situations in the epic demand, present as well as those which are yet to develop. The character that has to play this role should be physically strong, and at the same time not so very strong as to stop Ravana. He should be the witness to this incident, and not just a passive witness at that, and survive at least until Rama comes his way. Above all, he should have a very strong commitment to Rama, which alone can justify his sacrifice. That commitment should have emotional bonds. Unless all these demands are fulfilled, the valiant efforts of the King of Birds would have been just another accident.

Let us quickly go into his story now.

Father figure

The emotional bonds among them are strengthened soon. That he was the friend of Dasaratha was reason enough for Rama to feel close to Jatayu…

The first meetings of different important characters with Sri Rama, Guha, Hanuman, Sugriva, Vibishana, and even Ravana himself, are described with gusto by the Poets. The first meeting between Hanuman and Sri Rama for example, would melt any heart. ‘What could be the reason for this inexplicable love that wells up in me,’ would wonder Hanuman, even as he approached the two brothers. ‘nallana nimiththam petrEm nambiyaip petrEm,’ would tell Rama to Lakshmana. ‘Lakshmana, all our woes have come to an end, because the omens are good and we have the wisest of all, the best person of words – sollin selvan – with us.’

However, the first meeting of Sri Rama and Jatayu took place in mutual suspicion. ‘Who could these bowmen, who are in hermit’s weeds and who glow like celestials?’ Jatayu ponders. ‘I have seen Indra, the Trinity and all others. Who could they be?’ On the other hand, the brothers take him to be an ogre. “Seeing him in the forest those two highly blessed princes, Rama and Lakshmana, considered the bird to be an ogre and said to him, ‘Who are you?’” (Valmiki Ramayana, Aranya Kanda, Canto XIV, Sloka 2) ‘irudhiyaith than vayin iyatra eydhinaan arivu ili arakkan aam,’ Rama and Lakshmana decide on seeing him. ‘See there! This is a fool of an ogre, whose life is coming to an end (because he has been sighted by us). ‘allanaam enil eruzh valik kaluzhanE.’ If it is not so, if he is not a demon, he must then be Garuda himself.

Jatayu and Dasaratha were great friends. Jatayu stood by the side of Dasaratha when the latter fought with Samparasura and vanquished him. Rama comes to know this from Jatayu and the next moment accepts him as his own father. (See: Jatayu the Vulture King and I will guard her)

The emotional bonds among them are strengthened soon. That he was the friend of Dasaratha was reason enough for Rama to feel close to Jatayu. That they were the children of his friend moves Jatayu to tears. The very next moment, Janaki becomes his daughter-in-law. ‘Reside in the jungle happily. I am here to take care. I will take care of her, whenever you two are not around,’ assures Jatayu. “O dear one, when you go out with Lakshmana, I shall guard Sita.” (Ibid, Sloka 34)

‘kaakuven yaan,’ he tells in Kamban. ‘I will protect.’ If Jatayu says so, Kamban adds his own words. ‘av arakkar tham sIrppai sikkarath thErinan’ Jatayu was aware of the nature and the strength of the demons that prowled the jungle. ‘vaarp por kongai marugiyai, makkaLai, Erppach chindhanai ittu,’ Therefore, his mind was always fixed on his children and his daughter-in-law. He was very careful about what was happening around them. ‘sEkkayil paarppaip paarkkum paravayin paarkkinraan’ He looked after them as the mother bird would take care of the nestlings.

If Jatayu remained there, taking care of the three – the daughter-in-law especially – Sampati, his elder brother was spending his days, with his wings scorched for the arrival of the team of monkeys, for sage Nisakara had predicted to him that he would get his wings back, when he completed his duty by giving the vital information to the search-team on the whereabouts of Sita. Sampati’s story sounds a bit like the story of Icarus.

Sampati

Valmiki gives a breathtaking account of the way the earth appears from the skies when Sampati describes the flight of Jatayu and himself…

‘I have been lying here for eight thousand years and more,’ Sampati would tell the team of monkeys on the Mahendra Parvata, narrating their story. The story of Jatayu and Sampati is a lot more elaborate in Valmiki and detailed. Valmiki gives a breathtaking account of the way the earth appears from the skies when Sampati describes the flight of Jatayu and himself, vying with one another to fly higher than the other.

Sampati regained his consciousness after six days from the day on which he tried to protect his younger brother from sun. His wings were burnt in his attempt to save Jatayu. While falling down, he had seen Jatayu had also lost consciousness and was falling down. ‘He must have fallen somewhere in Janasthana,’ he recalls later. He was dejected and wanted to give up his life by jumping down from the mountain peak, which he recognised as the Vindhyan range. The brothers used to visit a sage by name Nisakara who was performing askesis there. Sampati merely wanted to speak to him and share his agony with the sage before he died.

He narrates the incident to the sage and tells him how he lost his wings. Sampati describes how the earth appears from the skies, which is not much different from the present day photographs shot from the sky. “Nay, speedily rising above the region immediately below the path of the sun and having reached path of the sun, we found the forest below looking like a grassy plot. Thickly covered with mountains the earth looked as though strewn with pebbles; nay surrounded by rivers, the terrestrial globe appeared entwined with threads. The Himalayan range as well as the Vindhyan range and the huge mountain Meru too vividly appeared on the earth’s surface as (so many) elephants in a pond.” (Valmiki Ramayana, Kishkindha Kanda, Canto LXI, Sloka 7 to 9)

‘It took me six days to regain my consciousness, when I attempted to protect Jatayu. We were close to the sun. “Nay, falling back upon the sense of vision as its medium, my mind for its part got lost (due to the failure of my vision). Fixing once more my mind and eyes on the sun with great effort of course, the sun could at least be seen with great effort. The sun appeared to us to be equal in size to the earth.” (Ibid, Sloka 12 and 13)

We were so close to the sun that it appeared to be as big as the earth. We could not take the heat any more. I spread my wings above Jatayu. He fell down, having lost his consciousness. Seeing him descend, I also let myself fall down. “Having been protected by me with my wings, Jatayu was not burnt; I, however, got my wings badly burnt at that time due to (my recklessness). While falling down from the sky, I suspected Jatayu to have dropped (somewhere) in Janasthana; while I fell down unconscious on the Vindhyan range my wings having been burnt. Deprived of my rulership (of the feathered kingdom) and my brother, and shorn of my wings and prowess, and (therefore) seeking death alone under all circumstances, I will fall down from a mountain peak.” (Ibid, Sloka 14 – 17)

Why should I survive any more? I have lost my kingdom and I suspect I have lost my brother too. Let me jump from this mountain peak and commit suicide. Sage Nisakara stopped him. ‘You have a duty to perform. You have to play a very important role. Be patient and wait till the right time. You will get your wings back once you complete your duty. I have heard that a great event is going to take place. “It has actually been heard by me (predicted) in the old traditional history that a very remarkable event is going to take place in future. It has not only been learnt by me through hearsay but also foreseen by me by virtue of asceticism.” (Ibid, Canto LXII, Sloka 3)

In the service of their Lord

This particular place is significant in the sense that this is one of those very few places where Valmiki speaks openly of the divine nature of Sri Rama…

Sage Nisakara then predicts the birth of Rama and the purpose of his birth. He also predicts how Janaki would be abducted by Ravana. “An ogre (lit., one born in the line of Nirrti, the deity presiding over the south-east), Ravana by name, the ruler of ogres, incapable of being slain by gods and demons (alike) will carry off his consort (Sita) in Janasthana. Plunged in sorrow, the illustrious and highly blessed Sita (a princess of Mithila) however will not partake of anything, even though tempted with (offers of) dishes – worth covering – requiring mastication and those which can be easily gulped.” (Valmiki Ramayana, Kishkindha Kanda, Canto LXII, Sloka 6 and 7)

The prediction then adopts the language of symbolism. It speaks of how Indra would send through his charioteer Matali, milk boiled with rice sugar and how Sita would offer that to Rama and Lakshmana by pouring the dish on the earth. This is no place to go into an elaboration of the symbolism employed here. ‘Do not move from this place until the day the team of monkeys dispatched by Rama arrive on this spot in search of Janaki,’ says Nisakara.

“Dispatched as messengers of Sri Rama, monkeys will arrive on that spot. To them, O bird, the information about Sita (the consort of Sri Rama) should be communicated by you. On no account, however, should you venture out. Where can you go in this state? Wait for a suitable place and time, you will recover your wings. I can furnish you with wings this very day. (But in that case, you will fly away to some other place). Continuing here, however, you will do a friendly act (of service) to mankind (by enabling Sri Rama to trace out Sita and kill Ravana a sworn enemy of mankind). Indeed it is your duty too to render the aforesaid service to those two princes (Sri Rama and Lakshmana), to the Brahmanas as well as to your teachers (viz., ourselves) and (other) hermits as also to Indra (inasmuch as the interests of all these including yourself will be served by it.” (Ibid, Sloka 11 to 14)

This particular place is significant in the sense that this is one of those very few places where Valmiki speaks openly of the divine nature of Sri Rama and Janaki and acknowledges that Sri Rama is an avatar of Narayana.

Sampati has been lying in that spot for such a long time to fulfil the duty ordained to him. ‘I myself saw her being carried away, since Ravana flew over this spot in his flight to the island. I could not do anything to stop him. But I was not aware that it was Janaki who was being carried away,’ he would tell Angada. Sampati comes to know of the incident through his son as well. He says, ‘My son Suparswa used to bring me food everyday to this spot, since I have been rendered immobile. He was delayed one day and I was annoyed about it. I expressed my displeasure when he arrived very late. ‘I was looking around for flesh in the mountain and was lying there, blocking the way. “On that occasion was seen by me someone looking like a mass of collyrium, actually carrying a lady bright as the dawn. Seeing them, I resolved to seize them for your food. By him (however) I was asked for a passage in gentle words and in a submissive demeanour.” (Ibid, Sloka 14 and 15)

Suparswa tells Sampati that he moved away from that place since the ‘mountain of collyrium’ carrying off a lady who shone like the dawn, because that demon spoke to him in a polite manner. He tells Sampati that after his departure, the sages around informed him that it was Ravana who spoke to him and that he (Suparswa) was lucky enough to survive, even after coming so close to that demon.

Sampati had therefore seen for himself the incident while it took place and came to know the persons involved through his son. And then he used his sharp eagle’s eye to actually see Janaki in the island from the peak of Mahendra Parvata.

If the elder brother was waiting there in the Mahendra Parvata to render his service, the younger brother was waiting here on the branch of a tree in the Janasthana to shed his life in the service of Sri Rama.

Inform my protector

Though shocked beyond words, though sundered by her anguish, though lamenting loudly about lack of protection, Janaki had not lost her sense of proportion that day.

The survivor of a shipwreck would hold on even to the tiniest plank that floats on the rough sea. It is natural for people to quickly seek for the remotest sign of help; of protection; of the mode of survival and use anything that carries the semblance of safety. The desire of survival is so strong that people who are sinking try to hold on to their rescuer so tight without realising that it would make it difficult for the rescuer to swim. This is a natural impulse and that is why seasoned rescuers are cautious enough about this fact and pull the victim by the hair so that he or she does not hinder the rescue operation and spoil the very purpose because of the innate and primordial fear.

Though shocked beyond words, though sundered by her anguish, though lamenting loudly about lack of protection, Janaki had not lost her sense of proportion that day. Just as the aerial car commenced its flight and climbed above the trees, she caught sight of Jatayu. She knew that Jatayu would jump up into the sky and attempt to stop him. But she did not want that to happen. Listen to what she tells Jatayu.

“Uttering loud laments (as aforesaid), sore distressed as she was, the large-eyed Sita presently caught sight of the vulture (Jatayu) perched on a tree. Perceiving him, Sita of comely limbs, who had given way to fear, fallen as she was into the clutches of Ravana, cried loudly in a voice choked with agony. ‘Look at me being ruthlessly borne away, like a woman bereft of her protector, by this Ravana (king of ogres) of sinful deeds, O noble Jatayu! This cruel prowler of the night is incapable of being stopped by you, mighty and proud of his victory, armed with weapons and evil-minded too as he is. In any case, O Jatayu, my abduction as well as all that this worth relating in that connection must be correctly reported (by you) to Sri Rama and Lakshmana in full.” (Valmiki Ramayana, Aranya Kanda, Canto XLIX, Sloka 36 to 40)

In fact, if we see the solicitation that she makes to the trees and the river Godavari, we can clearly see only one thing. She wants them to tell Rama, her one and only protector, that she has been carried off by Ravana. She wants that information to be passed on to him, by some means. That is the only thought that runs in her mind.

“Nay I pray to the Karnikara trees in blossom in Janasthana in the following words, ‘kindly tell Sri Rama promptly that Ravana is taking away Sita. I salute the river Godavari made noisy by swans and cranes and pray to her (as follows): ‘(Please) tell Sri Rama (when he comes to you) at once that Ravana is carrying away Sita. Nay, I offer salutations to (all) those deities who dwell in this forest full of various trees and pray to them: (Kindly) speak to my husband of having been borne away.” (Ibid, Sloka 30 to 32)

That is the main theme around which all her requests, solicitations and prayers revolve round. She does not call them for help. She does not seek their assistance in any way, excepting that she wants her Rama to be informed. ‘Please tell him that this happened and she was carried away in a helpless state.’ And look at the confidence with which she bubbles. If he comes to know the whereabouts of the person who had carried her away, he would rescue her, whatever be the place or whoever be the person. “Taking recourse to his prowess on coming to know of my presence even in the other world, the mighty-armed prince, possessed as he is of great strength, will recover me even though carried away by Yama (son of the sun-god).”

My Rama is capable of rescuing me. Just give him the information. That is sufficient. He would follow me even to the Yamaloka, and recover me even from the hands of Yama. And that is what she tells Jatayu too.

Vulture king and the vulgar king

She wanted Jatayu to remain unharmed, as he is the only link available to her now who can carry the message to Sri Rama.

‘Please do not shed your life in vain Jatayu! This fellow cannot be stopped by you.’ Observe that she is not seeking the protection of Jatayu. She points to the fact that Ravana is far, far superior in strength and victory and is armed with weapons too. She wants him to survive, remain alive until Rama arrives. Jatayu is a very old vulture. Janaki knows that he wouldn’t be a match to this demon. ‘No, do not come in the way. Do not try to stop him,’ she pleads. Anybody placed in the same situation would plead for help; would try to make use of every little source of strength to his or her advantage. Not so Janaki. Even at this stage, her mind goes out to the old vulture king and instantly recognises that he would jump in the air to fight for her.

And why does she plead with him not to fight with Ravana? She wishes the Vulture King well. There is yet another reason. She wants him to remain alive, because he is the only source available to her now, who can inform Rama. She is convinced that Rama would bring her back even from the hands of Yama, if he gets the information. Look at the last part of her address to Jatayu. ‘raamaaya tu yathaa tattvam jaTaayo haraNam mama’ Inform Rama, O Jatayu, my abduction as it happened. ‘lakSmaNaaya ca tat sarvam aakhyaatavyam asheSataH’ It is not only Rama who should know what happened; inform Lakshmana too. Tell them all. ‘tat sarvam’. Do not leave out any small detail.

Her mind is latched to only one thought. Rama should know what happened and, how it happened. Her intentions must be informed clearly, without leaving an iota of even the possibility that may lead Rama to think otherwise. Not only Rama; but also Lakshmana. They should know that she was not in any way responsible for what had happened. They should also know that the situation was beyond her power. That was the only help that she sought. She wanted Jatayu to remain unharmed, as he is the only link available to her now who can carry the message to Sri Rama.

The committed warrior does not think of consequences. He cannot sit idly when the house is on fire. He tries to first dissuade Ravana. ‘She is Sita, wife of Rama who is the son of Dasaratha. You are a king and are supposed to protect women, and you are especially supposed not to overstep your bounds in case of married women.’ ‘katham raajaa sthito dharme para daaraan paraamRishet’ How can you, a king, whose mind is supposed to dwell in righteousness, lay hands on the wife of another person?

“A wise man should not deliberately do that on account of which another may revile him. The consorts of others should be protected from another’s touch in the same way as one’s own wife.” (Valmiki Ramayana, Aranya Kanda, Canto L, Sloka 8)

Rama of Kamban would quote Jatayu later, to Vali who tries to justify his violation of Ruma, wife of Sugriva, defending his act as that of ‘an act of an animal.’ ‘If Jatayu cannot be considered a bird, and could attain the ultimate Liberation,’ he would say, ‘because he fought for what is right, and because he shed his life in protection of a woman in distress, you can’t be considered a monkey either, aware as you are of what is right, by your erudition.’

Why does Jatayu lay emphasis on the strict observance of rectitude by those who control the centres of power? He gives out reasons.

Look at Sri Rama – part I

The acts of those in power, those in authority or those who are held in high public esteem, set an example to the general body of public mind.

‘A person should first of all have the sagacity to consider others in the same manner in which he holds himself’ Jatayu continues. ‘Do not do unto others what you do not want others to do unto you.’ yathaa aatmanaH tathaa anyeSaam daaraa rakSyaa vimarshanaat. (Valmiki Ramayana, Aranya Kanda, Canto L, Sloka 8) A person who is keen that his own wife should be protected and prevent others from laying their hands on her, should first observe what he feels about his wife, and treat others in the same way. He should not violate the wives of others. The quintessence of the statement is, ‘Would you like, would you tolerate, would you accept if this same thing is done to Mandodari, or Dhanyamali, the mother of Aksha for that matter? If you wouldn’t, is it not necessary that you do not do unto others what you do not want others to do unto you?

There is more. This matter does not end with you. You are a king. If an individual, an ordinary citizen does such a thing, he can be corrected and even be punished. Who can correct or punish a king? You hold the power to punish and are above all the others; and your sense of values should also remain above all the others. The acts of those in power, those in authority or those who are held in high public esteem, set an example to the general body of public mind. Every little act sends out a message to the society and people tend to go according to such acts of the so-called celebrities. There would not be a difference in such matters between the educated and the not-so-educated, let alone the uneducated. Even scholars and wise persons would tread the path of a king.

‘artham vaa yadi vaa kaamam shiSTaaH shaastreSu anaagatam.’ Even scholars delved deep in scriptures, who know what is sanctioned and what is not accepted by the Book, follow the footsteps of the King in matters of acquiring wealth and pursuing the ways of assuaging desires. vyavasyanti anu raajaanam dharmam paulastya nandana. The course trod by the King sets the very tone of thinking in such matters for all, even if the person is well read and erudite and can distinguish between the good and the bad. They are influenced more by the king than by the scriptures. Therefore, O the delight of Pulastya! Think of what you are doing. Do not set a bad example to your subjects.

Your responsibility is much, much higher than that of an ordinary individual because of the position to happen to occupy. If you are using the aerial car, if you are enjoying all that is best in life, remember that it is the result of the virtuous deeds that you performed at one time. But it appears that you performed those deeds with only the sole purpose of attaining this enviable state and not for the purpose of spreading what is good. “Though sinful of disposition and fickle, how have you stumbled upon lordship, O jewel among ogres, as a man of sinful deeds would come upon an aerial car (which as a rule is the lot of the virtuous alone)? The man who is licentious by nature is not able to get rid of such nature; for eminence does not abide for long in the house of the evil minded.” (Ibid, Sloka 11 and 12)

You hail from such a great family. Yet you do not possess even the semblance of the qualities of your virtuous ancestors. On the other hand, look at Sri Rama.

Look at Sri Rama – part II

What you are doing is not acceptable on any account. First, you are a king and are supposed to set an example to others…

‘Persons who have reached great heights and wield unlimited power should observe self-restraint’ Jatayu continues. ‘That is the only way to uphold righteousness. Look at Sri Rama. He is so powerful and yet he never violates what is right. More over, in what way he wronged you?’ viSaye vaa pure vaa te yadaa raamo mahaabalaH na aparaadhyati dharmaatmaa katham tasya aparaadhyasi’ Why are you indulging in an offensive against him when Sri Rama possessed of great strength and an observer of rectitude, did not commit anything that is wrong either in your country, or in your city or to you. What impels you to go against him, when he did not harm you in any way?

Jatayu shows his marvellous ability to read the possible arguments that Ravana would parry him with. ‘Yes. You may say that he killed your kith and kin in Janasthana. If Khara who was stationed in Janasthana was killed with his army, it was his own making. Rama did not provoke him. " yadi shuurpaNakhaa hetoH janasthaana gataH kharaH,
ativRitto hataH puurvam raameNa akliSTa karmaNaa" - Khara came in war against Rama for the sake of Surpanakha. If was wiped out with his army, he asked for it. Rama did not start it in any manner.

What you are doing is not acceptable on any account. First, you are a king and are supposed to set an example to others. Second, you come from a respected line of ancestors. Third, Rama did not wrong you and therefore there is no reason why you should think of a retaliatory action, even if you choose to term it that way. Do not think that you are carrying away a helpless and hapless woman. ‘sarpam aashiiviSam baddhvaa vastra ante na avabudhyase’  - It is a poisonous serpent, deadly and lethal, that is tied to the end of your cloth, which you are not conscious of. ‘griivaayaam pratimuktam ca kaala paasham na pashyasi’  - It is the noose of death that is placed around your neck, which you do not seem to realise.

Ravana, a person must carry only that load which does not weigh him down. ‘tat annam api bhoktavyam jiirhyate yat anaamayam’. And only that food, which can be digested, should be consumed. You are trying to carry something that would weigh you down. You might have lifted Mount Kailash; but you were spared by the mercy of Maheswara. The burden that you are carrying now is heavier than the Mount Kailash. You will not be spared now. The food that you are trying to consume is not for you to digest. It would kill you instead, even before you think of touching it for consuming.

Great people do not lose their grip on patience even at times of crisis. Jatayu tried his best to stop Ravana from this misadventure with hithoapadesa, good counsel. At the end of it, Jatayu, who knew that good words would be of no use with this demon, challenged Ravana. ‘Look here. ‘SaSTi varSa sahasraaNi jaatasya mama raavaNa.’ Sixty thousand years have rolled past since I was born, Ravana. I may appear to be old. You are young, are armed with bow and arrows, and are seated on your aerial car. I have nothing but my beak and claws for my weapons. But, you simply can’t get away from this place, when I stand looking on. “So long as I breathe, you can on no account carry away this blessed lady, Sita, the beloved consort of Sri Rama, whose eyes resemble the petals of a lotus. What is pleasing to him, the high-souled Rama, as well as to (the late) King Dasaratha, needs must be done by me at all events even at the cost of my life. Tarry, tarry a while, O ten-headed monster! See, O Ravana, how I know you down from the foremost of chariots (on which you are mounted) as one would dash down a fruit from its stalk. ‘yuddha aatithyam pradaasyaami’ I shall offer hospitality to you on the battlefield, to the best of my strength.”

The chivalry and sacrifice of Jatayu is incomparable and shines bright.

Hari Krishnan