Last hope, lost hope

He was the only source of hope for Sita. She had pinned all her hopes on him. She looked to him for conveying the message of her abduction to Sri Rama.

‘pEdhaai, pizhai seydhanai,’ says Jatayu in Kamban. ‘You have transgressed, O fool!’ ‘pEr ulagin maadha anayaaLai, manak kodu nI yaadhu aaga ninaithanai?’ What do you think of her, she who is like the very Mother of all the worlds? ‘eNNam ilaai,’ You thoughtless person, ‘aadhaaram ninakku yaar uLarO?’ who is there now, to support you, to assist you to tide over the ruination that awaits you?

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

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

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

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

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

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

The great bird and the little bird

Though you maimed the great bird that I am and rendered me helpless you will never be able to break the strong will of the little mynah…

Kamban stops the description of abduction with that. He shows the mortally wounded Jatayu lying on the ground and looking at the flight of Ravana with tear-filled eyes, unable to stir and brooding over the developments. He would lament over his inability to stop or delay Ravana; he would now think of the arrival of Rama and Lakshmana; he would think of the possible developments and the condition of Sita. He would console himself by the thought that she would not be harmed and that Rama would be able to vanquish Ravana.

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

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

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

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

Valmiki takes us through more details.

Her world turns cruel

It was an hour that turned a beautiful dream into a nightmare. That hour brought a series of events alive, built enormous pressure on Devi

That day had dawned like any other day of the nearly thirteen years of their stay in the jungle. Rama was with her, hours back. Lakshmana was on guard and everything appeared normal and usual until she spotted the deer and desired to own it. It was not that Rama went behind the deer only because she desired to have it. There is no doubt that he did so because he was impelled by what Sita desired to have, as any loving husband would do. But as we saw earlier, there was another reason for his pursuit, namely his own curiosity. (See: For the Sake of Love – Part II)

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

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

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

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

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

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

Guided by intuition…

There was no time left for her to look for evidence that supported what she felt about the five monkey-chiefs who looked up at the sky…

Unlike Kamban, Valmiki describes the flight of Ravana to the island in detail. He devotes a complete Canto to the pitiable wails, curses and painstaking advices of Sita. Even while she was doing so, her impulse was to leave a message of one sort or the other for Rama. She wanted to let him know, get a clue of the possible route in which she was carried away. As we have seen, Jatayu fell down and she was not sure whether he was alive or not.

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

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

There was no time left for her to look for evidence that supported what she felt about the five monkey-chiefs who looked up at the sky with eyes of wonder, bewilderment and compassion. She could sense that their hearts were with her. She quickly tore her upper garment, removed a few of her jewels, bundled them in that piece of cloth and threw the bundle at the monkeys. Valmiki narrates this in just four Slokas.

“Not finding any saviour while being carried away (by Ravana), Sita (a princess of the Videha territory) for her part caught sight of five Vanara chiefs sitting on a mountain-peak. The lovely lady with large eyes and other comely limbs took off (from her person) her silken upper garment, brilliant as gold, as well as her shining jewels. Having placed other articles of her wearing apparel in the said garment, the latter was dropped along with the jewels in the midst of the monkeys in the hope that they might break the news of her being carried away (by Ravana) to Sri Rama (if he ever happened to meet them). In his flurry, however, Ravana (the ten-headed monster) did not at all perceive the aforesaid act (of Sita). The tawny-eyed monkey chiefs then beheld with unwinking eyes as it were (through wonder and compassion) that large-eyed Sita crying loudly. (Valmiki Ramayana, Aranya Kanda, Canto LIV, Sloka 1 – 5 {Part})

The Poet stops the portrayal at that. The monkey-chiefs saw her, she dropped her jewels and they were moved by the plight of this comely lady being carried off by a demon. He does not stop here a while more to describe their reaction. But we have reason to believe that the five of them – more specifically Sugriva and Hanuman – might have identified Ravana without difficulty, for Ravana had stayed with Vali for a month, in as friendly and as loving manner as his own brother. Though they did not know who was being carried away, they knew who was carrying away.

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

The question of silk and gold

Sri Rama and Sita came to the jungle to spend fourteen years of their life wearing tree barks. Why should a person living in the jungle be wearing jewels and silk clothes?

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

Readers might have noticed the reference to ‘silk ochre’ that she was wearing in several Slokas of Valmiki and might have been perplexed about it, especially in the light of our description of Sita trying out the hermit’s weeds and her inability to wear it, since she was not used to it. We also saw that Rama himself fastened the tree bark on her, personally. (See: How do they wear it?)

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

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

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

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

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

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

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

Greater strength and greater courage

Life has peculiar twists and turns and it is not unusual that somebody who is so good is suddenly faced with an extraordinary situation and is brought under enormous pressure. In the unending battle between the good and the bad, the balance comes down in favour of that which is not right, that which is not proper and that which is wicked and evil. It seems to happen so very often. The bad and the wicked seem to enjoy an easy life and it is not so for those who stick to their stand of principle. The one who stands on the side of rectitude is the one who takes all the pressures, tests, trials and tribulations. It happens to all of us, is it not?

‘dhEvar anayar kayavar,’ says Valluvar with a wry and sarcastic smile. ‘The wicked are like celestials.’ Why? ‘avarumthaam mEvana seydhu ozhugalaal.’ They do anything that pleases them. There is no law to stop both. They are a law unto themselves. None is as powerful as they are, to restrain them from what they intend to do. They can go about doing whatever pleases their mind.

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

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

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

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

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

A challenge to her will

Ravana believed in two things to convert anyone to his side. Tempt with comfort and at the same time threaten with consequences.

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

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

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

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

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

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

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

Have a choice, do you?

The first thing is to make it clear to her that he was the lord of the most enviable of all palaces and how he ruled over the universe. Wealth tempts and corrupts…

Having dispatched the eight ogres to Janasthana to espy the activities of Rama and Lakshmana, Ravana returned to Janaki. She was weighed down by the burden of sorrow that resided in her heart and tears were flowing in unending stream from her large eyes. She was overtaken by grief, fear and the fear of the unknown, as any ordinary soul would be. We have seen the Poet bringing out this shade of the very ordinary and the extraordinary time and again in her personality, several times now. She was surrounded by the demonesses of weird shapes and unimaginable appearance, like a deer surrounded by hounds.

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

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

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

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

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

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

She is mine

As far as that moment and ten more tiresome months to come, the words of Ravana could not be considered as mere threats. He is speaking the truth as far as the impregnability of Lanka is concerned. Nobody in the past has penetrated its defences. Who could even dare to think of such an act! Apart from the natural protection of the sea on all sides, the fort and fortress of the country were rather strong, built with copper inlay. The number of ogres of terrible deeds is formidable enough. ‘dasha raakSasa koTyaH ca dvaavimshatiH atha aparaaH.’ There are ten crores of ogres of terrible deeds and another twenty-two crores, leaving out the aged, infirm and the invalid.

‘sahasram ekam ekasya mama kaarya puraHsaram’ There are a thousand of them just to take care of my personal needs. They wait on me for orders and for errands. The most invincible lord of the universe; the most fiercely guarded personality; the most impregnable defence system and the most inaccessible island. ‘na shakyo vaayuH aakaashe paashaiH baddham mahaajavaH.’ It is not possible to bind the storm in the sky with ropes. Nor is it possible to hold and seize the flames of a blazing fire.

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

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

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

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

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

Cunning ways and clever interpretations

The entire episode would be held in another perspective if this situation were accepted. That would explain us the anxiety of Sri Rama…

Ravana acts as if he has read into the mind of Sita. ‘I know what troubles your mind. You are unable to decide in my favour because you seem to feel that you are a woman who is given already in marriage. You need not hesitate on that score. “Have done with bashfulness occasioned by transgression of the prescribed course of conduct (in the shape of leaving one’s husband and accepting another.” (Valmiki Ramayana, Aranya Kanda, Canto LV, Sloka 34)

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

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

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

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

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

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

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

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

Demands of modesty?

Janaki displays the metal that she is made of now. For ten more months to come she would have to hold the fort alone

Vaidehi, who was grieving until that atrocious moment, solidified quickly. She is in a strange place, surrounded and guarded by total strangers of terrifying forms and faced by the peculiar demon who boasts of his superior might this moment, talks ill of her husband the next moment, pleads with her with regurgitating and revolting proposals in the next moment, threatens her now and shocks her with the most unbearable act of touching her feet. The very purpose and nature of this act of submission, obedience, surrender and seeking refuge is twisted out of proportions by the intentions that propel this demon to do so.

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

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

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

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

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

Let’s go into these questions now.

Demands of modesty? Part II

How does one buy this argument! What is that law that ‘prevents a virtuous lady from talking to a male stranger!’

We saw in our last post that scholars are hard put to find an answer to the question, ‘From where did she find a blade of grass, given the situation that she was in the palace, especially in view of the fact that the order to take her to the Asoka Vana is yet to be issued?’ It is indeed difficult to find an answer to this question.

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

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

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

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

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

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

Medium and the message

I do not hold you anything more than a mere blade of grass. You are as worthless to me as this blade of grass…

There is no need therefore to describe this as an act of modesty. That takes the beauty of poetry and her unremitting chivalry away from the moment. In fact when we say that she did so because modesty demanded her to speak through a medium, we limit the significance of her act to a ‘mere compliance of a (non-existing) law.’ Even if such law exists, it cannot be applied for this moment. She has argued with him, indulged in verbal war with him thus far without the necessity of such a ‘medium’.

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

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

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

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

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

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

Blade of Steel and Blade of Grass

On hearing her words, his hair stood on end. This did not happen to him even during the battle with Yama!

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

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

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

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

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

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

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

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

Hari Krishnan