Sacred trust

I won’t move away because that is how Rama has commanded me. I cannot go against his words nor throw the trust that is vested in me to the winds.

We have studied this scene already to an extent from the perspective of Lakshmana when we were discussing him. (See: The urgent and the immediate I and II) ‘There is no need to be panicky,’ reassured Lakshmana. ‘I no doubt see that it is the conjuring trick played by the ogres and I was the one who said so even at the very beginning. But there is absolutely no reason to believe that Rama is facing danger or that he has been killed. Rama will return soon, after killing that ‘deer.’ Do not attach much importance to that incorporeal voice that you heard just now. It was neither his voice, nor that of any deity.’

‘More over, it is not possible for anyone, even if it is Indra or all the celestials put together, to conquer Rama. Are you not aware of his prowess? I cannot move away from this place, because ‘  ந்யாஸ பூதா அஸி வைதேஹி  ந்யஸ்தா  மயி  மஹாத்மநா ’ you are a sacred trust placed in my charge by that mahatma, my brother, Sri Rama.’ I won’t move away because that is how Rama has commanded me. I cannot go against his words nor throw the trust that is vested in me to the winds.

Lakshmana even explains that they have earned the enmity of all ogres after the destruction of Khara, Dusana and his army and therefore it is only natural that they are bent upon creating confusion in their minds by playing various conjuring tricks. “On the score of extermination of the ogres’ colony in Janasthana at the time of Khara’s death we have been made into enemies by these night stalkers, O blessed lady! Ogres who indulge in destruction of life as a recreation simulate diverse voices in the huge forest, O princes of the Videha kingdom! You need not (therefore) feel anxious.” (Valmiki Ramayana, Aranya Kanda, Canto XLV, Sloka 18-20)

‘ ஹிம்ஸா  விஹாரா: ’ They take delight in killing. They take pride in killing and they brag about it. They mimic various voices and what we heard now is just another of their trickery. ‘ வைதேஹி, ந சிந்தயிதும் அர்ஹஸி’   You are a brave woman and this kind of bemoaning does not befit you. Do not be worried.

As we have seen earlier, her mind was troubled; her soul was weak and her physical energies were not as sound as they used to be. We have already studied her ‘anxiety state neurosis’ in The urgent and the immediate II and III and therefore I refrain from going into it once again here. I, however, would quote only one paragraph here, for the sake of convenience and emphasis.

‘But such words do nothing but to fan the anxiety and consequently the anger of Sita. Anxiety is the mother of most of the woes. It gives birth to vain and pointless anger, which needs to be expended on some direction that one is not very sure of. It is directed – or is thought of as being directed – in one direction with some seeming purpose. But as it is born of anxiety, it never makes it mark. It may sometimes achieve the purpose that the person who uses it wants to achieve. However, it always lands the person and others around him or her in trouble. Anger born of anxiety.’

All that we need to understand is that those words of comfort that Lakshmana uttered did not pacify her. Instead of putting her mind at rest, they only served to increase her nervousness. ‘I know this fellow is devoted to Rama’s words. He can’t be moved away from here, unless he is left with no option but to move away from here.’

It was a risk, great personal risk that she was taking. But she would take any risk, go to any extent when she perceives danger to her Rama, or even Lakshmana for that matter. We have seen that quality in ‘In motherliness she pleads.’

“marathirkkum ahdhe thunai”

It is only fools who think that love is behind virtuous deeds only…

‘The jungle is not a different place for her, for she does not think of anything else when she is with Sri Rama,’ says Sumantra when he returns to Ayodhya and speaks to Kausalya, reporting the happenings in the jungle. “The charming and virtuous Sita, whose countenance shone like the full moon and who was (ever) undepressed in spirits, surely found delight as a girl, even in the lonely forest in the presence of Sri Rama. Devoid of Sri Rama (however) Ayodhya too would be no better than a forest to Sita, whose heart is intent on him and whose life is dependent on him.”

                                                        (Valmiki Ramayana, Ayodhya Kanda, Canto LX, Sloka 10 and 11)

‘She was as happy in the jungle as she was when she lived in the palace of Ayodhya. She seems to feel that she is on a pleasure trip, since Rama is with her,’ Sumantra says. ‘With him even the jungle is Ayodhya and without him, even Ayodhya would be a jungle.’

This is a moment in her life when she apprehends that that very light of her life is flickering in a storm and might be blown off. Lakshmana, however, is smiling her fears away. Apart from not going in search of Rama, he is saying that Rama does not need the help of anyone else and is capable of handling any situation. She was aware of it completely. Has she not seen how he obliterated the legions of ogres in Janasthana? But that voice that called their names was soaked in pain, sheer agony and indicated that the person was in the throes of death. She wanted information on the safety of her Rama that very moment, for, as Sumantra had observed, ‘her heart is intent on him and her life is dependent on him.’

She has seen over the years that it is not possible for anyone to make Lakshmana go against the order of Sri Rama. If he is to be moved from this place, there was only one option left for her. He must be blamed. But Lakshmana’s heart is made of steel in respect of such blames in such a situation. No fire is strong enough to turn it red so that it can be beaten and bent. That is why, in an attempt to push Lakshmana to go in search of the very source of her life, in fit of rage, in a helpless and hapless state of mind she broke down, lost her composure and her sharp intellect retired to the remotest corner of her heart. Emotions overtook her. She spoke these words to Lakshmana, which she would not have even dreamt of speaking to this loyal and devoted soul, and would regret it sincerely in the loneliness of Asoka Vana.

“O ignoble and merciless Lakshmana of cruel deeds, O disgrace of your race, I believe Sri Rama’s great adversity is dear to you. That is why you complacently utter such words even on seeing the distress of Sri Rama. It is not at all strange, O Lakshmana, that a sinful propensity should exist in (the mind of) cruel enemies like you, ever moving in disguise. With your motive cleverly concealed you have followed in the forest Sri Rama, who was without a male companion, alone for my sake or because you were engaged by Bharata (as his agent). (But) that object of yours or even of Bharata will not be accomplished, O son of Sumitra! Having served as my husband Sri Rama of lotus-like eyes and dark-brown as a blue lotus, how can I covet an ordinary man (like you)? I shall undoubtedly give up the ghost in your presence, O son of Sumitra! I shall certainly not survive on the surface of the earth even for an instant without Sri Rama.”

                                               (Valmiki Ramayana, Aranya Kanda, Canto XLV, Sloka 21 [part] to 27 [part])

‘ அறத்திற்கே  அன்பு சால்பு  என்ப அறிவிலார்,’ declared Valluvar. It is only fools who think that love is behind virtuous deeds only, ‘ மறத்திற்கும் அஃதே துணை ,’ sometimes people tend to indulge in unworthy acts, just because of love.

Now, please do not come to any judgement. We are speaking of a very critical and helpless moment in the life of the very embodiment love, the very embodiment of righteousness and the very embodiment of all virtues. It is not for us, mere weaklings, to take this moment of agony and look at these words as ‘the true feelings that flow at the moment of pain.’ No. These words expressed against Lakshmana and even Bharata are not born out of her hatred or suspicion that she has for them. Her intention is not that.

A mind lacerated

Lakshmana’s balance is destabilised obviously. If not, would he have uttered these words?

It shocks us, readers, to listen to these words of Janaki. Of course, she was pushed to the extreme and blaming Lakshmana was the only choice left for her to turn the actions of Lakshmana in the desired direction. It was the desired direction. Was it the desirable direction is another question. If it shocks us, what have we to say on the condition into which Lakshmana was flung! His mental faculties were destabilised for a moment. ‘No! I can’t bear this any more!’ he says.

“I dare not make a reply (to you) since you are a deity to me. It is no wonder at all for women to utter words which are not worthy of them, O princess of Mithila! For such is the nature of women, which is observed in these worlds. Women are (generally) such as have cast decorum to the winds, are fickle, hard-hearted and disposed to create discord. Surely, I cannot put up, O princess of the Videha territory and daughter of Janaka, with such words as penetrate into both my ears like a heated steel arrow. Let all the denizens of the forest listen to my words as (so many) witnesses. Since I who have spoken what is right have been castigated by you in harsh words, fie upon you, who are going to perish inasmuch as you distrust in this way through feminine nature and a wicked disposition me, who firmly abide by the words of my elder brother. I leave for the spot where Sri Rama (a scion of Kakutstha) is. May all be well with you, O lady of charming countenance! Let all the sylvan deities protect you, O large-eyed lady ! The fearful evil portents, which appear before my eyes, indeed make me doubtful whether when come back with Sri Rama, I shall be able to see you.”                                                    

                  (Valmiki Ramayana, Aranya Kanda, Canto 45,Sloka 28 [Part] to 34)

Lakshmana’s balance is destabilised obviously. If not, would he have uttered these words? ‘ திக்  த்வாம் அத்ய ப்ரணச்யந்தீம்  யந்  மாம்  ஏவம்  விசங்கஸே ’. ‘Fie unto you! May you be lost in desolation (when I am away). You are going to perish in a few moments.’ It cannot be his intention. He could not be blamed for what he uttered. Though he says, ‘be lost in desolation,’ did he wish for that? No! The very next moment he corrects himself, the devoted soul that he is and says ‘ ஸ்வஸ்தி  தே அஸ்து  வராநநே ’ May you be blessed, you of beautiful countenance! I am going. May the natural forces around you in the jungle protect you until we come back.

Though he recovers quickly, it is a fact that he was hit very hard by those unkindly allegations levelled against him. It is not part of wisdom to take his remarks on Sita and his remarks on women in general, verbatim. We should see the situation in which he is making such statements and should recognise the fact that he is speaking out of agony and does not mean what he says. If as he says, ‘women in general are fickle and hard-hearted and create discord,’ men are equally capable of being so and doing so! Ravana was a man after all! Therefore, these words uttered in anguish and agony, are not to be taken – as some critics cleverly interpret – as the judgement that Lakshmana pronounced on women in general.

He could not stay there for a moment longer there. His self-respect did not permit him to do so. He prayed to the jungle-deities to protect her and walked away, ‘turning back and looking at Sita anxiously, at every other step he took,’ says Valmiki. Is it not interesting to note the celebrated ‘Lakshman-reka’ is absent here! Nor does Kamban mention about it in his version.

It appears that there was no option left for her but to roast Lakshmana alive by her castigating remarks. That was the last straw that broke the camel’s back. That was the only way left for her to break the stance of this stoic.

Or was it the only option left for her? Kamban moves far, far away from the picture of Valmiki. He avoids all the allegations that Janaki levels against Lakshmana, and spares us of the agony of having to be singed by the spitfire of her words. Kamban creates another kind of situation to bring pressure on him. If Valmiki’s Sita achieved her purpose with words, Kamban’s Sita does so with deeds.

The other fire ordeal

Kamban skipped all the taunts. He made his choice from one of her threats, the closest that she could do. She lit a fire there and attempted to jump into it.

‘Why are you still standing by my side,’ is the only question that Kamban’s Sita puts to Lakshmana. ‘Should you be guarding me here when he is overpowered by the Rakshasa maya?’ (See: ‘The urgent and the immediate I’ for the verse and interpretation) The allegation that Lakshmana is not moving from that place because he has designs about her is absent. She does not call him ‘an enemy in the form of a friend,’ either. The question just stops with ‘what is the purpose of guarding me – me remaining safe – when he is at danger?’

Kamban adopts the answer of Lakshmana by which he pacifies Janaki, to a very great extent as it is as in Valmiki. The essence of his answer is detailed in ‘The urgent and the immediate II’. ‘parakka en pagarvadhu?’ he tells her. What is the need to elaborate it? ‘ பகழி பண்ணவன் துரக்க,’ Rama has shot his arrow. ‘ அங்கு அது பட,’ and it has hit its target. ‘tholaindhu sOrgindra arakkan av vurai eduththu aratrinaan,’ it is that demon who had come in the form of the deer who has been hit by Rama’s arrow, who is losing his vital energy and is giving up the ghost, is mimicking Rama’s voice. ‘adharkku irakkam utru irangalir,’ Do not be swayed into sympathy and be worried, because this is another trick that the demon is playing. ‘iruththir INdu endraan.’ Remain calm and unaffected here, he said.

And Janaki is seized of anger instantaneously. At this point, we heard her elaborating on her initial remark and telling him that she is devoted to Rama and would not even think of living with another person, in Valmiki Ramayana. Sita simply accuses Lakshmana of a nonchalant attitude. ‘oru pagal pazhaginaar uyirai Ivaraal,’ she fumes in fury. Anyone who has moved with Rama for just one day would be ready to shed his life for Rama’s sake. ‘perumagan ulaivuru petri kEttum nI veruvalai.’ You are unaffected even after hearing his distressed voice. ‘ நின்றனை ’ And you are standing here! ‘  வேறு என் இனி ?’ What else remains for me (to do)? When the very source of my life, the light of my life seems to have gone forever, what else is there for me to do? When you, who are supposed to take care of him, refuse to budge, what else remains for me to do? I am left with just once choice. ‘eriyidaik kadidhu vIzhndhu iRappen INdu enaa.’ I will light a fire here and now and would jump into it (if you do not move from here).

This was the threat after the taunt that Sita adopted in Valmiki. “Bereft of Sri Rama, O Lakshmana, I shall take a plunge into the Godavari or hang myself or cast off my body by climbing up a precipice (and falling from it). Or I shall drink a strong poison or enter the fire. But I shall never touch any other male than Sri Rama (a scion of Raghu).” (Valmiki Ramayana, Aranya Kanda, Canto XLV, Sloka 36 and 37)

Kamban skipped all the taunts. He made his choice from one of her threats, the closest that she could do. She lit a fire there and attempted to jump into it. (See: The urgent and the immediate IV for verse and interpretation) Lakshmana could not do anything now, but to listen to her. The pressure on him is brought in a more direct and simpler manner. ‘Why am I living now? Why death does not take me away this very moment!’ wailed Lakshmana, in his heart. ‘If I remain here, she would harm herself, and it is beyond me to stop her. If I go there, I know it for certain that it would bring untold misery into our lives. But I have no choice now. Let Dharma save her. Let me go!’

If Sita does not allege him of intentions, nor does Lakshmana speak ill of her or womanhood in general, in Kamban’s version. He circumvents all difficulties effortlessly, the master craftsman that he is.

This modification has another dramatic impact. Lakshmana moved away because he wanted her from falling into fire. But events were so ordered that it fell on him to make the pyre and light the fire, when she decided that she would undertake the fire ordeal, later.

She wipes her tears

She was sitting in the hermitage, hoping to receive her husband and her brother-in-law safe. Her thoughts were moving around them. She was in tears.

The plan is very well executed as far as Ravana was concerned. Every single step went on exactly as he had planned and as he had desired and predicted even as he pushed poor Märïca the hardest to assume the form of a deer. Sita remains alone now. ‘She could be enticed by words,’ was what he believed. Who would not prefer him, the ‘most handsome male’ ever born or walked the earth! If that was not sufficient, well there is the promise of a life to ‘live happily ever thereafter’. Just take her in pushpaka vimana. Won’t she be enamoured just by the vimana! Or take her around the palace and show the riches of Lanka. Who would say no to gold? Who would say no to wealth? Who would say no to luxuries, comfort and the richest of lifestyle that even the demigods could not dream of! In the remotest possibility of her saying no to all of these, then make her the queen of all the three worlds. Who could resist the temptation of power?

It is going to be an easy game, thought Ravana. Her husband has been exiled. They are living in the forest. She is lying on the dust. She would be an easy prey. She could be won by my manliness, or wealth or power.

It was not something new for Ravana. He had enticed hundreds of women in the past. He had even taken so many of them – young wives and young mothers – by force to Lanka. We have seen his exploits when studying his character. (See: Curse of Celestial maidens) No doubt, it was a thing of the past for him now, after the curse of Vedavati and Brahma, to touch women who were unwilling. But then, his gynaecium was full of women who were really in love with him and not a single one of the women that he had already taken by force could be seen there as ‘unwilling’ member of the gynaecium. This, as we have seen already, is acknowledged by Hanuman who scours through Lanka, in search of Sita.

‘It might happen soon, or it may take some time. But there is no doubt that she would prefer a life with me,’ was what he believed. Though he had seen numberless battles and though he had emerged victorious every time, with the exception of Karthaviryarjuna and Vali, he had contempt for Rama, because he was a mere human being. It was this contempt for a fight with ‘weak little things’ that impelled him to carry her away stealthily. ‘It is not only that,’ says Right Hon’ble Srinivasa Sastriyar. ‘He had a taste for doing such things stealthily’. He says, “Surpanakha wants Rama and Lakshmana killed in battle. Ravana did not venture so far. He was keen on getting Sita, but not on fighting Rama and Lakshmana. When Rama and Lakshmana had been taken away after Märïca, Ravana goes into Sita’s presence in the guise of a sanyasi.”

It is the opinion of great scholars that life in those days permitted the moving away from wedlock and it was not against their lifestyle to prefer a better mate, if there was such a desire and decision. Right Hon’ble Srinivasa Sastriyar says, “We must remember that in those days there was no rule against polygamy. What he offered to Sita was, according to the notions of the time, fair and honourable marriage. Sita’s rejection was unreserved.”

Her stubbornness, her love, her devotion to Rama gains a new dimension in the light of the above. She was sitting in the hermitage, hoping to receive her husband and her brother-in-law safe. Her thoughts were moving around them. She was in tears. Someone stood at the doorstep. It was a sanyasi. Her culture had taught her that guests should be received with a bright smile. It was in her very core. The Poet says that she turned aside quickly and wiped her tears away.

What an irony! She wipes her tears away to receive this ‘sanyasi’ who is going to be the very reason for her tears for a long time to come.

A well surrounded by grass

He stood like ‘த்ருணை: ஆவ்ருத கூப:’ says Valmiki. A well covered and hidden by the thick growth of grass.

Receiving guests and serving them is one among the foremost of duties that the Books specify. Valluvar ranks guests third in specifying the duties of a householder. ‘ தென்புலத்தார்,’ he says, ‘Your first concern and duty should be lie with the Manes, ‘ தெய்வம் ’, second should be with the God, ‘ விருந்து ’ third comes Guests, ‘ஒக்கல்’ fourth is to the peers and ‘தான்’ and fifth comes your concern for the self. Of these five, the first two are not physically present with the householder, though they permeate the heart and the soul. Valluvar ranks Guests first among the other three who are present in the world around us, physically.

‘athithi upacharam,’ or ‘virundhu Ombal’ is the prime duty of a householder. This is something that the couple is supposed to do together, playing their parts individually and jointly. Sita has all along been as enthusiastic and as joyful as Rama in receiving guests and serving them. In fact, when ruminating in the isolation of Asoka Vana, Janaki’s mind goes to Rama. ‘arundhum mel adagu aar ida arundhum endru azhungum,’ How would he have his meal? Who is there to serve him his food? Kamban says ‘azhungum’. She was distressed by this thought. But there was Lakshmana who could take care of that job. Therefore, that stops with distress. Then the next thought occurs to her. ‘virundhu kaN urum kaal en urumO ena vimmum.’ What would he do when guests are at the doorstep! Receiving guests is a dharma, which should be observed by the couple. What would he do and how bad he would feel, how troubled and distressed he would be when there are unexpected guests, when I am here! That very thought breaks the limits and the Poet says ‘vimmum.’ She wept. Tears rolled down her cheeks.

She was in tears. ‘ ஆஸீநாம்  பர்ணசாலாயம்  பாஷ்ப  சோக  அபிபீடிதாம் ’ says Valmiki. She was tortured (by the thoughts of Rama) and was lamenting tearfully. Ravana sanyasi stood at the doors. He stood like ’த்ருணை: ஆவ்ருத கூப:’ says Valmiki. A well covered and hidden by the thick growth of grass. It resembles level ground by grass that hides what lies under it. When the unwary traveller puts his foot over the grass, having no reason to suspect and sincerely believing it to be firm ground, the grass gives way and he falls into the well and is entrapped. ‘ த்ருணை: ஆவ்ருத கூப: ’. Just three words. Packed to the brim and pregnant with what the Poet wants to convey and lay emphasis on. This fellow stands there like that well, covered by grass, resembling a firm ground. The poor Sita, already torn and tortured by the thoughts of her husband, who quickly gets up impelled by her culture and upbringing to receive the guest takes this ‘kuupa’ (well), for firm ground and places her foot over the grass.

Here was the woman with whose verbal picture painted by his sister, Ravana fell in love, for whom he schemed so elaborately and executed it precisely. He was eyeing her for the first time. He is unable to move his eyes from her. She took no notice of it. ‘aaNdayaan anayan unni,’ He (who stood there) was full of such (lustful) thoughts ‘aasai mEl mUNdu ezhu sindhanai’ whose mind was in flames, fuelled by his desire, ‘murai ilOn thanai’ who had the least regard for righteousness ‘kaaNdalum’ on seeing him ‘kaNNin nIr thudaiththa karpinaaL’ Janaki wiped her tears quickly, the epitome of purity that she was, and ‘INdu ezhundhu aruLum endru iniya kUrinaaL’ ‘Please do come in and grace this place’ she told him pleasantly.

Ravana Sanyasi stepped in. Valmiki and Kamban have their own vision, their own individual ways of envisioning this moment for us.

A string of lotuses

If she is the Lakshmi who left her abode of a lotus let that be so, the Poet seems to suggest, this Mahalakshmi is a string of lotuses, herself.

She resembled Lakshmi without lotus, says Valmiki. ‘ தாம் உத்தமாம்  த்ரிலோகாநாம் பத்மஹீநாம்  இவ ச்ரியம்’ That excellent one in all the three worlds (shone brightly like) Lakshmi; only, Sita was seated on lotus, the abode of Lakshmi. It is not by sheer accident that the Poet makes Ravana call her ‘a bunch of lotuses’ in the very next Sloka. “O lady possessing the hue and splendour of silver and gold and clad in yellow silk, and having (in your person) a cluster of lotuses (in the guise of eyes, countenance, hands, feet and so on) like a lotus pond, are you Hri (the deity presiding over modesty), Sri (the goddess of elegance, Kirti (the deity presiding over fame) the blessed Lakshmi (the goddess of fortune), or a celestial nymph Or Bhuti (the goddess presiding over the mystic powers) or Rati (the consort of Love) acting according to her own inclinations, O lady with a charming countenance and other comely limbs?”

                                                (Valmiki Ramayana, Aranya Kanda, Canto XLVI, Sloka 16 and 17)

If she is the Lakshmi who left her abode of a lotus let that be so, the Poet seems to suggest, this Mahalakshmi herself is a string of lotuses. ‘ கமலாநாம்  சுபாம்  மாலாம் ’ says Ravana. With your face resembling a lotus, eyes resembling lotuses, hands resembling lotuses, feet of lotuses you are nothing but a string made of lotuses.

The approach that Ravana Sanyasi adopts in Valmiki Ramayana is more direct. Ravana, who appears in the garb of a Sanyasi, does not talk like one even at the very beginning. He does not even attempt to hide his true colours at least for sometime and wait for the supposed ‘opportune’ moment. He starts is words rather skilfully and praises her richly – but not undeservedly – right at the beginning. Not a single limb goes unmentioned in his opening piece of the conversation.

The conversation between Ravana and Sita was discussed earlier, when Ravana was studied. (See Cow in tiger’s skin, Cow in tiger’s skin II, Dog desiring the divine and Special distinction!) It need not be gone into once again. Let us just stop with recapitulating that it starts with Ravana opening his conversation as above, Vaidehi preparing food for him, Ravana – as if he was unaware of it – casually asking for information on how they happened to live in the forest, Janaki narrating the past events and Ravana, unable to listen to the praise of another person, indulging in boasting, leading to Sita’s strong protests and Ravana taking her by force. We had even seen the differences in the approaches of Valmiki and Kamban in respect of this scene in our above instalments.

What remains to be seen in this scene is one very interesting piece of reference to Lakshmana in the narration of the past events that Vaidehi is giving to Ravana. Just moments ago, we saw her speaking ill of Lakshmana. We heard her calling him an enemy of Rama in the shape of a friend. We even heard her accusing Lakshmana of motives on her. We also saw the happy critics describing her act as the ‘true colours of womanhood displayed in a distressed moment.’ They should listen to her words on Lakshmana now. If what she told him moments back came from the bottom of her heart, she would not be uttering these words about him now, to the guest.

She has been blamed of harsh behaviour. Let us see her heart through the eyes of the Poet, on Lakshmana. ‘புருஷவ்யாக்ர:’, she says. Lakshmana is a tiger among men.  தர்மசாரீ, த்ருடவ்ரத:

That only shows that people either do not know where to look for Truth, or are happy about focussing on what suits them or what is convenient to them.

Here lies her heart

Something prevents her from speaking to him. It must have been the embarrassment that he caused when he opened the conversation. But she answered…

When Ravana in the hermit’s garb asked for the name of the person who occupied that hermitage feigning innocence, Sita started narrating the past events to him. ‘irundhavan, yaavadhu iv irukkai? Ingu urai arum thavan yaavan, nIr yaarai’ Seated on the mat offered by Janaki, Ravana asked her, ‘What is this place? Who is the sage that occupies this hermitage? Who are you?’ ‘ endralum’ so questioned by him ‘virundhinar iv vazhi viragu ilaar ena,’ Janaki thought that the guest must be an innocent stranger who is not aware of anything about them ‘perum thadam kaNNavaL pEsal mEyinaaL,’ and she began recounting past incidents.

Her demeanour in Valmiki suggests that she is quite uneasy with the situation. After inviting him for a meal, Valmiki says, “Then looking out for her neatly dressed husband, who had gone a hunting with Lakshmana, and casting her eyes round, Sita only saw at that moment that vast green forest but not Sri Rama and Lakshmana.” (Valmiki Ramayana, Aranya Kanda, Canto XLVI, Sloka 38)

She desired the arrival of Rama and Lakshmana soon, so that they can look after the guest while she can be at peace. She looked out over there, but could see only the forest and not even the sign of their return. Quite naturally so, because Ravana Sanyasi in Valmiki is not as self-restrained as he is in Kamban, in the initial stages. Ravana opens his enquiries with such a detailed description of her beauty, limb by limb, that would make anyone embarrassed. Despite that, she did whatever she could just because she held sages in high esteem. Valmiki indicates that in the following Sloka. “Questioned by Ravana, who though disguised as a wandering recluse, intended to carry her away, Sita (a princess of the Videha territory), for her part, spoke (to him) about herself of her own accord.” (Ibid, Canto XLVII, Sloka 1)

There is another interpretation of the phrase ‘shashamsa aatmaanam aatmanaa’ (spoke (to him) about herself of her own accord). She spoke in soliloquy, from aside. Her words sounded as though she spoke to herself and not to the sanyasi. This appears to be a better interpretation, bringing out what lies deep in her mind. She was not willing to talk to this stranger, because he is too lewd in his praise of her beauty. But there was another thing that made her think, made her hesitate. This fellow came and stood at their doorstep, chanting Veda. A person who is trained in Vedas, a person who wears the semblance of a sage must be a good person, obviously. In the very next Sloka, Valmiki suggests that she was not ready to speak to him; but did so only because he was a sage. “Reflecting awhile being a Brahmana and an unexpected guest, he might likely curse her if not told about herself, Sita for her part spoke (to him).” (Ibid, Sloka 2)

Something prevents her from speaking to him. It must have been the embarrassment that he caused when he opened the conversation. But she answered him because he is an unexpected guest, trained in the Vedas, appeared to be a sage and might even curse her if she didn’t answer. She does not have such difficulties in Kamban for Ravana Sanyasi is a refined person initially. He does not pass any lewd remarks and makes his speech sound vulgar.

She narrates him their story in detail. She speaks about her husband, Dasaratha, Kaikeyi and her scheming, how her husband accepted the order of his parents with a smile, et al. She refers to Lakshmana when she speaks of their exile. ‘When we started on our exile, he accompanied us,’ she says.

‘ ராமஸ்ய  புருஷவ்யாக்ர: ஸஹாய: ஸமரே அரிஹா ஸ ப்ராதா லக்ஷ்மணோ நாம ’ Rama’s younger brother, a tiger among men, slayer of enemies, companion of Rama, Lakshmana by name came with us. ‘ தர்மசாரீ த்ருடவ்ரத:’ He is a practitioner of virtues; observer of continence; a celibate person. And he is steadfast in his commitment (to Rama).

Critics who researched into her mind and discovered the dark ideas that resided there, moments ago when she pressured Lakshmana to leave her side in search of Rama, and attributed it as the weak-mindedness of women in general, prefer to remain silent here.

If at all anything, it was these words that she uttered about Lakshmana to Ravana, were born from the bottom of her heart and this is how he holds him in her heart. Otherwise, it would not have been possible for a person, who only moments back accused him of disloyalty, to praise him readily, sincerely and unconditionally.

All that glitters…

I handpicked them. But now I realise that their beauty is nothing before you! You glitter like gold…

Even as she is speaking to this stranger, an ascetic, Sita’s mind, though shattered by the voice called their names just a while ago, is gaining its sharp edge back. ‘My husband and brother-in-law are out there, hunting, and would be back any time now,’ she assures the ascetic. “Having killed Rurus (a species of deer), iguanas and boars (by way of sport) and taking all (kinds of) wild products fit for the consumption of ascetics in abundance (for repast), my husband will come back very soon.” (Valmiki Ramayana, Aranya Kanda, Canto XLVII, Sloka 23)

‘ ஸமாச்வஸ  முஹூர்த்தம் து  சக்யம்  வஸ்தும் இஹ  த்வயா ’ she says. It won’t be long. They would be coming back any time now. Make yourself comfortable, be relaxed and rest here until they come. Though she is embarrassed by the artless way in which the ascetic indulged in a limb-by-limb description of her beauty, she still believes that this mendicant might feel uncomfortable to remain there, since she was alone. She assures him that Rama and Lakshmana would return soon and that he can relax there, in their hermitage, until such time.

The next moment something else strikes her. Her sharp intellect is at work now. This person appears to be a mendicant. He came to their doorsteps and chanted Vedas. That is the way of mendicants. That is an indication to the householder that he is hungry and needs food. What is this mendicant doing in a jungle, where there is not a single household excepting theirs! Did he come all the way into the jungle just to beg at their doorstep! What is he doing in the forest, where he can’t expect to survive on alms!

‘ ஸ:  த்வம்  நாம  ச  கோத்ரம்  ச குலம் ஆசக்ஷ்வ தத்வத: ’ she asks him. Would you please let me know your name, your Gotram and Kulam – family name – the names of your parents, in short? ‘  ஏக: ச  தண்டகாரண்யே கிம் அர்த்தம்  சரஸி த்விஜ ’ For what purpose are you wandering in the forest of Dandaka, O Brahmin! Who is there to feed you in this lonely forest? How can you survive without food? When there is none to support your survival around in this jungle, what are you doing here?

‘I am Ravana, the lord of all ogres, whose name strikes terror in the minds of gods, demons and human beings,’ says the modest mendicant, whose frame appears to be worn thin and emaciated. ‘  பஹ்வீநாம் உத்தம ஸ்த்ரீணாம் ஆஹ்ருதாநாம் இத: தத:’ There are hundreds of excellent and comely women who have been carried away by me from ‘இத: தத:’ here and there. I have so many wives. Almost all of them have been carried away by me by force, from wherever I saw them. Ravana is letting her know that he is in the habit of carrying women from anywhere and everywhere for a long time and he has ‘collected’ a good number of wives. A connoisseur! He has good taste for picking up good-looking women. And if so, why would he say that to her now?

‘ த்வாம் து காஞ்சந  வர்ண ஆபாம்  த்ருஷ்ட்வா  கௌசேய வாஸிநீம் ‘ On seeing you glittering like gold, attired in silk ochre (in colour) ‘  ரதிம்  ஸ்வகேஷு  தாரேஷு ந  அதிகச்சாமி  அநிந்திதே ’ I do not derive pleasure any more from them, O faultless one! ‘anindite’ he says. There is nothing in you that could be termed as a fault. You are impeccable.

I have wandered about, collecting a good number of beautiful women. ‘ ஆஹ்ருதாநாம் இத: தத: ’ I have taken them away by force. I have appropriated them. I have picked them up. From here, from there, from anywhere. ‘I don’t care who it is and from where it is,’ is what is suggested. ‘What appeals to me is their beauty. If they are beautiful then it goes without saying that they belong to me. And I carry them away. I acquire them.

Let’s go a step further into that. ‘I take them away by force. I have appropriated many women of beauty in the past.’ It suggests, ‘almost always they were not in love with me, they were not ready to come with me initially. I carried them away. I am used to this kind of abduction. I have done so hundreds of times in the past.

The information is cleverly slipped in, while he praises her beauty. ‘Yes. I handpicked them. But now I realise that their beauty is nothing before you! You glitter like gold even if you are clad in what the hermits wear!’

He did not realise all that glitters is not gold. It may be fire as well. He was capturing fireflies until then. What he intended to capture now was nothing other than Fire.

Of what avail is knowledge…

The purpose of education, what Ravana suggests, is to know and understand what gives comfort to a person – wealth, power, luxury…

That rude and shocking revelation of the intention of the wandering mendicant enraged Janaki. This person, who came to their doorstep and stood there, begging for a meal, is now begging her to give him the place of Rama. “Become the foremost queen among all the numerous excellent women carried away from here and there by me,” is what he says. ‘ஸர்வாஸாம் ஏவ’ among all of them ‘ பத்ரம் தே ’ O blessed one ‘ மம அக்ர மஹிஷீ பவ’ become my prime-queen. (Valmiki Ramayana, Aranya Kanda, Canto XLVII, Sloka 28) May you be the first among all the women that I have in my gynaecium. My splendid city is set in the midst of the ocean. There, you will wander in woodlands along with me. Forget this life in the forest.

Ravana very casually slips another information. ‘ பஞ்ச  தாஸ்யா:  ஸஹஸ்ராணி  ஸர்வ ஆபரண  பூஷிதா:’ Five thousand jewel-bedecked maidens would attend on you. They are not mere maidens. ‘ ஸர்வாபரண பூஷிதா:’They are adorned with all kinds of ornaments. Even maidservants in the palace of Ravana are jewel-bedecked. Five thousands of them would attend on you. If Ravana loads them, very ordinary servants, with jewels, imagine how he would treat you, the queen of all his queens!

The conversation is quite long and runs to more than two cantos. He tempts her with wealth; comfortable and luxurious life; he tempts her with power; he tempts her with abundance and points to the ‘life of poverty’ that Rama had given her in the dreary and deserted jungle. He tells her that she deserves the best in life and the best could be found only in the wealth and power of Lanka and in him. Ravana takes the opportunity to tell her that he is he half-brother of Kubera and has deprived him of his kingdom of Lanka and his aerial car and that he is the son of sage Visrava. If Rama could not protect his own kingdom, he (Ravana) deprived his brother of his kingdom. He must be valiant indeed!

Who can be a better protector than Ravana, the ruler of the three worlds? What did Rama rule over after all! He was a very ordinary human being, who was deprived of his kingdom and sent on exile by a woman. He was not able to protect his own interests. And how do you expect that he would protect you!

“If you desire a husband well-known throughout the three worlds (heaven, earth and the intermediate region) betake yourself to me, O lady with charming limbs! I am a husband worthy of you. Serve me for a long time! I am a husband worthy of praise for you. I shall certainly do anything unpalatable to you, o good lady! Let your affection for a human being be given up and let it be placed on me. Due to what virtues do you feel attached to the silly Rama, who has been banished from his kingdom (nay) who has failed to achieve his object and whose days are numbered, O deluded woman accounting yourself wise, and who, having given up the throne (of Ayodhya) as well as his kith and kin at the instance of a woman, is dwelling in this forest frequented by beasts of prey! (Ibid, Canto XLIX, Sloka 11 to 15)

‘ கை குணை: அநுரக்தா அஸி மூடே பண்டித மாநிநீ,’ he says. In what way is that Rama better than I? If you are not able to see that I am a better choice in all respects, of what avail is your education! You are nothing but muuDhe an illiterate woman. And you seem to think that you are paNDita maanini a widely read person. The simple and innocuous phrases contain deeper connotations. The purpose of education, what Ravana suggests, is to know and understand what gives comfort to a person – wealth, power, luxury and the life in a palace of a king who was the terror of celestials. What good is there in the life in a hut and that too in a jungle, with a weakling for protector!

‘Looking at the world through coloured glasses,’ is what the West would say. ‘The world appears yellow to the jaundiced eye,’ is what the East says. Even the best of education cannot serve the real purpose, if the vision is coloured. Education endows a person with knowledge. Knowledge does not automatically endow one with wisdom. Wisdom has to be distilled from knowledge, through the strength of character.

That is what Janaki indicates in her answers.

Hari Krishnan