Art of situation handling

Think of a possible parallel in our times. May be one of us happen to play the role of Vibishana, in say a rail accident. Remaining all alone…

Well, that was the first step in situation handling. Identify the problem and the extent of it. And then think of possible solutions. The first thing to do is to bring any possible survivor here, before Rama wakes up, he thought. ‘uNarvadhan munnam innE utruzhi udhavaRkku otha thuNaivargal thunjal illar uLar enin’ Before Sri Rama wakes up, I will look for survivors, if any, who can help us; ‘thuruvith thEdi koNarguven viraivin’ and bring them hither. It was pitch dark and he walked over the dead bodies of the vanara warriors and spotted Hanuman, who was lying over a heap of dead elephants.

‘uNdu uyir enbadhu unni’ he ascertained that Hanuman was alive ‘udar kaNai ondru ondraaga viNda neerp puNin nindru viraivinin vaangi’ and removed all the arrows embedded in his body, one by one. ‘koNdal neer konarndhu kola mugathinak kuLirach cheidhaan.’ He then brought water from the clouds and sprinkled it on Hanuman’s face to wake him up.

Now that there were two brains to tackle the problem, the work moved on. Hanuman enquired about the safety of Rama first and then as the immediate second step told Vibishana that they should find the whereabouts of Jambavan, who knew the medications that would bring the entire army back to life. The situation that looked rather grim a moment ago started to yield itself to solutions. We knew what happened afterwards, Hanuman went on a mission to fetch the herbs as guided by Jambavan and the army was restored to life. It goes to the credit of Vibishana who remained calm in the face of a no go situation and initiated the needed action.

There is one more step. That of identifying all the survivors who are in a fit condition to render assistance and more importantly, boosting their morale. Valmiki shows Vibishana playing this role as well in this scene. Listen to him speaking to the initial number of heroes that he could wake up from the effect of Brahmastra, like Sugriva, Nila, Angada and Jambavan.

“Do not be afraid. There is no occasion for despondency at this moment; because the two sons of Dasaratha are actually feeling helpless and afflicted and have allowed themselves to be overwhelmed by the missiles of Indrajit, honouring as they did the spell sacred to the self-born creator (with which the missile presided over by him has been invoked.) This supreme missile of unfailing potency presided over by Brahma has for its part has been bestowed on him (Indrajit) by the self-born creator (himself) and the two princes have been overthrown in combat, honouring as they did the aforesaid missile. What occasion is there for despondency in this event?” (Valmiki Ramayana, Yuddha Kanda, Canto 74, Sloka 3-4)

That is the spirit. First restore confidence in the team. That is most important. Hanuman enjoined him. The Poet says “…. the sagacious Hanuman, son of the wind-god for his part then spoke as follows “Let us two restore to confidence whosoever is (still) breathing in this army of powerful monkeys which has been struck down by the missile.” (Ibid, Sloka 5-6)

Think of a possible parallel in our times. May be one of us happen to play the role of Vibishana, in say a rail accident. Remaining all alone in a god-forsaken place amidst thousands of bodies lying all around and organising support. Think of each step that one would have to take in such a tough situation and initiating action of passing the information on, getting support and moving the mountain with the help of the available persons. And think of the steps that Vibishana took, as a parallel. Vibishana played a role that was at least a thousand times greater, keeping in mind the immensity of the problem he was faced with.

Information – the staff of life

As we observed earlier, if Sugriva provided muscle power to the Lord, Vibishana was the MIS. He gave vital information and did not stop with that…

The reader will recall the events that followed. Indrajit needed some time to complete his Yaga in Nikumbhila. He therefore killed an illusory living effigy of Sita in the presence of Hanuman. (This was discussed already in ‘When the very purpose of the war is nullified…’) He then announced that he was going to Ayodhya to kill all the citizens there including Bharata. That caused a lot of alarm and confusion in the minds of Rama, Lakshmana and the Vanara chiefs and they were discussing ways of reaching Ayodhya.

It was once again Vibishana who saw through the design and reasoned that killing of Sita was not that easy since Ravana himself would not allow that. He soon brought the news of safety of Sita, assuming the form of a bee. That was a very great service that he rendered for it relieved Rama of the distress that he was going through. Another important news that he brought was that Indrajit had gone to Nikumbhila to perform. Listen to his words infusing confidence in none other than Sri Rama himself and pulling him out of his grief.

“Surely this conjuring trick (in the shape of killing an illusory living effigy of Sita) was employed by him in order to put us off the scent, anticipating (as he did) interruption (in his sacrificial performance) at the hands of the monkeys in the event of their prowess remaining unchecked (on the battlefield). We shall (therefore) proceed to that place with an army while the sacrificial performance is not (yet) ended.

Shake off, O tiger among men, this agony which has come upon you without any real cause. Seeing you stricken with grief, the entire army is feeling distressed. Very elevated as you are in courage, stay you here, confident at heart, and dispatch Lakshmana with us, who are taking the army along with us.” (Valmiki Ramayana, Yuddha Kanda, Canto 84, Sloka 14-18)

Diffusing the reason that baffled and agonised Sri Rama’s mind, brining his mind back to its original state, boosting his confidence, and bringing the most vital of information. Vibishana has played an unparalleled role here. The information that Indrajit was already in the act of performing a yaga in Nikumbhila was a vital piece of information. If completed, that would bestow immense benefits on Indrajit and make him invincible. Vibishana says. “…loss of time in compassing the death of the enemy (Indrajit) is no longer desirable (in any way) send Lakshmana for making short work of the enemy…On concluding the ritual, that prince of ogres will turn invisible in the battlefield to gods and demons (alike). There will be greater danger even to gods (in fighting with him) when he has concluded the ritual and feels inclined to fight.” (Ibid, Sloka 21-23)

As we observed earlier, if Sugriva provided muscle power to the Lord, Vibishana was the MIS. He gave vital information at the right time – many a time – and did not stop with that. He has almost always been giving the right counsel. It was due to his efforts that information on Nikumbhila yaga was known and that doesn’t stop with that. We are going to see the vital role that he played in the third and concluding battle between Lakshmana and Indrajit.

Remember. It was none other than his brother’s son – and as per our traditions a brothers son is considered to be equivalent to one’s own son – that he was guiding Lakshmana against. Indrajit even chided him when the ritual was interrupted and the ensuing exchange of hot words between him and Vibishana gives out the reason behind the latter’s joining Sri Rama.

The crucial point

Spoiling the yaga at Nikumbhila was the key to success, because that was one of the preconditions that Brahma had specified…

The entire vanara army led by Lakshmana left for Nikumbhila. Vibishana was with Lakshmana. You may recall here that it was this very same Vibishana who was censured by Sri Rama (See Tears of love) for having failed to inform him in time of the onslaught of Indrajit. It was he who was the force that was guiding the efforts of Lakshmana and the entire army now. Well, that was an essential quality ingrained in the nature of Rama. He never failed to see things in their correct perspective. Of course there were occasions when emotions clouded his mind but that was only momentary.

Vibishana showed them the way to Nikumbhila where Indrajit had gone into a hiding, guarded by thousands of ogres. Lakshmana’s mind was set on killing the ogres that guarded the yaga. ‘You are delaying things,’ said Vibishana. ‘nee nindru ik kadai thaazhudhal needhiyO?’ Are you justified in wasting time like this? ‘sendru ik kadi vELvi sidhaithu ilayEl endru ik kadal velgudhum yaam?’ If you do not go out immediately and put out the fire lit for the yaga now, when are going to strike our victory over this sea of rakshasas?

Nikumbhila was actually the foot of a banyan tree. The story has it Brahma had granted a boon to Indrajit that at the conclusion of the pouring of oblations into the sacrificial fire by Indrajit, he would receive a chariot from the Fire god, drawn by horses that would course at his will. He would also get the missile known as Brahmasiras that was superior even to the Brahmastra. But the boon had one condition. Indrajit should complete the yaga in peace. Brahma had specified, “That enemy of yours who strikes you while you are marching (against him) with a stretched bow and while you have not yet reached (the foot of the banyan tree known by the name of) Nikumbhila or (even) while you have not (yet) propitiated the fire, will prove to be the cause of your death, O enemy of Indra.” (Valmiki Ramayana, Yuddha Kanda, Canto 85, Sloka 14)

That was the reason why Vibishana was urging Lakshmana to quicken his efforts to spoil the yaga of Indrajit. It was the opportune moment. And Lakshmana very skilfully carried out the task with the help of Hanuman and others. Indrajit was observing a vow of silence until the completion of the yaga. Now the very yaga that he was so very careful in undertaking, with such a lot of careful planning in confusing Rama and his army, purchasing time for a while, was spoilt.

‘veLLam ai-aindhudan virindha sEnayin uLLadhu akkurONi eer aindhu,’ he thought. Where I had an army of twenty-five vahinis strong, only ten akshauhinis (See Time Management in Mahabharata III  for the definition of one akshauhini) remain. ‘eLLa aru vELvi nindru iyatrudhal piLLaimai.’ It is nothing but childish to continue this effort any further.

Indrajit for the very first time was pondering over the possibility of his success. ‘Is the very fact that the fire of the yaga has been put out, not sufficient proof that I will not be victorious any more?’ he thought. That he started thinking in those lines was the first sign of victory for Lakshmana. It was a fierce battle that ensued, nonetheless. He did not give up even when he was torn up by the sharp arrows of Lakshmana. It was at that moment he saw his paternal uncle, Vibishana, standing by the side of Lakshmana.

Patriotism or Parochialism?

For Indrajit the king represented the nation and therefore he was upholding the cause of his kinsmen and that of his country…

There are two great heroes who fought on the side of Ravana – Kumbakarna and Indrajit. Of these we have studied the stand taken by Kumbakarna and saw how he came to the battlefield even though he was against the retaining of Sita but nevertheless he fought with all sincerity of purpose, resisted Rama and his army and gave up his life in the service of Ravana. He had a very clear view as to where his individual opinion stops and where his role as a soldier begins. He did his duty for the sake of duty while at heart he saw that what his brother was doing was not right. He had his own reasons for fighting on the side of Ravana though he did not approve of his deed. (See ‘Why won’t I leave Ravana?’)

But in the case of Indrajit it was totally different. He was so young and valiant. He could not see what was wrong with his father. For him there was only one right path to pursue. Take the sword and jump into the battlefield and do not think about the cause that you are fighting for. Now there is a difference between what Kumbakarna did and what Indrajit did. For Kumbakarna it was a matter of duty that he stood by the side of his brother. He tried to dissuade his brother from the wrong path he was pursuing. He could not do so and the other alternative left to him was to put his heart into his role as a soldier. For Indrajit, it was not so. What he was doing was the right thing. He was fighting for his father. The king represented the nation and therefore he was upholding the cause of his kinsmen and that of his country. That appears to be a good and right path, for it is the duty of a patriot to do so, to think thus and do not hesitate to give his life up for the cause of his kinsmen. But there is one key point to note. Let’s see what the Rt. Hon’ble Srinivasa Sastriyar, who was a patriot himself and a participant in the freedom struggle, has to say on this point.

“Pray, let me be understood to say what I wish to say, not what you think I am saying. I was going to say that patriotism is not necessarily a virtue of human character. It is an emotion. It is a high feeling on inclination of the heart of a noble order, of an exalted character. But whether it works well or ill, whether the consequences of patriotism are good or bad, whether the country is served well by the patriot in the end, depends upon how the emotion is directed.”

Indrajit relished what he did. For him there was only one thing that was proper. Establish your might. Your physical might. Your prowess. Control the events through power and not through wisdom. And if anyone goes against your convenient usage of the term ‘patriotism’ do not hesitate to call him names. Sastriyar continues –

“To read Indrajit’s language, you might be listening to one of those people amongst modern politicians whom I described the other day, full of the feeling that patriotism was the highest virtue, that fidelity to your kinsmen is the highest virtue and that even where the sovereign needs of dharma were in jeopardy, you are required to choose your patriotism in preference to dharma.”

That makes him look at Vibishana with bloodshot eyes and a dialogue ensues in the battlefield. A dialogue that shows us how the same thing can be viewed from different angles and a dialogue that helps us to decide the course that would be proper for us to choose.

The moot point

‘This island will remain after Ravana. But who will be left here to live with you or to be ruled over by you?’ Indrajit asked Vibishana.

It was a difficult moment for Indrajit. His pet dream of completing the Nikumbhila yaga had been ruined. The interruption itself, according to the boon that was granted to him, would spell his doom. Lakshmana was clearly gaining an upper hand. He had only one hope left now of subduing Lakshmana by the use of Brahmastra once again. He did so. But Lakshmana had come to the field with the clear sanction from Rama this time to parry any astra with its equivalent. Lakshmana displayed his mastery by countering the Brahmastra of Indrajit with his own. But Lakshmana did something more than just firing it. He controlled the astra to nullify the effect of the one shot by Indrajit and took care to limit its destructive power to that extent only.

‘nandru aaguga ulagukku ena mudhalOn mozhi navindran.’ Lakshmana uttered the mantra for actuating the astra and said, ‘may the world be safe and well.’ He then instructed the astra ‘pindraadhu avan uyir mEl selavu ozhiga enap pidiththaan.’ Do not kill Indrajit by your action. Saying this he bent his bow. ‘ondraaga im mudhalOn padai maaikka endru uraiththaan.’ Just stop with diffusing the Brahmastra shot by Indrajit.

That stunned Indrajit for Lakshmana was establishing his real superiority now. More over, he did not intend to kill Indrajit with Brahmastra, leave alone controlling the harm that it would cause to the world. Indrajit was not used to this kind of chivalry. Lakshmana did not desire to kill Indrajit with a divine weapon. It was his considered opinion and decision that Indrajit should be killed with an ordinary arrow, by sheer physical power and skills of archery.

Indrajit was even more shocked to see the Narayana astra that he shot did not harm Lakshmana but simply went round him clockwise. He was perplexed and thought that this person should be an incarnation of Lord Narayana himself, since the divine astra belonged to him and when used against Him, would not harm Him. Though he was shocked, he decided to push himself till the end, not to give up his efforts even though the very Lord faced him in battle. We will study these qualities of Indrajit when we take up his character.

At such a point of time he saw his paternal uncle Vibishana, who was the very equivalent of his own father in relationship as per our traditions. He could not control his anger. Indrajit was no doubt the foremost of all warriors of his time. ‘veerar enbaargatku ellam mun nirkkum veerar veeran’ sings the poet, of Indrajit. If one starts listing the best of all warriors, the name of Indrajit would be the first, he says. But to what avail? Valour without wisdom is nothing short of abortion.

He fumed at the sight of Vibishana. With his mace in hand, he decided to kill Vibishana. ‘You are a coward!’ he roared at Vibishana. ‘For who else would choose to discard a king who is worshipped by all celestials with awe? You are working for the destruction of Lanka and the killing of your own brother. If he is killed, ‘oor uLadhu oruvan nindraai nee uLai uraya ninnOdu aar uLar arakkar nirpaar?’ This island will remain after Ravana for you to rule over. But who will be left here to live with you or to be ruled over by you?’

An avalanche indeed

‘Would you lament the death of your brother or would you rejoice in the victory of Rama?’ Indrajit continued his taunting and tormenting questions…

Indrajit continued the fusillade with all vehemence. ‘What have you planned to do my uncle? When your brother is killed by the sharpest of arrows of Rama and when the mortal remains of your very own blood is lying on the dust of earth (he who had the most luxurious bed) what are you planning to do? Would you fall on your brother’s dead body and weep, lament and mourn his death or would you rejoice in the victory of Rama whom you aided in killing him?

Do you think that these frail mortals would stage a victory over Ravana? This puny creature was killed by me twice. ‘oonudai udambin neengi marundhinaal uyir vandhu eydhum maanidar’ These mortals who were done to death by me and are living now with the help of divine herbs, ‘ilangai vEndhaik kolvarE!’ are capable indeed of killing the great Ravana! ‘neeyum annaan thaanudaich chelvam thuykkath thagudhiyO’ and you are fit enough to inherit his throne indeed! ‘sarathinOdum vaanidaip pugudhi andrE yaan pazhi marukkil endraan.’ Your soul would leap up into the sky, still embedded with the arrow that I am going to shoot at you now and carrying it to the very heavens.

‘solvithum pazhithum nungai mookinaith thuNivithOr’ (You are standing by the side of) those who had ridiculed us – why you have yourself ridiculed our race – and cut the nose and earlobes of your sister. Does it end there? ‘aar elvithum padaik kai ungaL thamayanai emmOdu kolvithum.’ You helped them to kill your brother who had the most potent and shining weapon in his hand. You are helping them to kill us too. ‘thOtru nindra kootrinaar kualthai ellam velvithum’ (You are not merely helping them to establish their victory over us.) You are helping the very Yama who was defeated by us, to defeat us all, now. ‘vaazhum vaazhvin verumaiyE vizhumidhu andrO?’ It is rather better to live in misery than to gain glory and power by doing all these.

Quite pertinent questions indeed. Actually these are the questions that critics have raised in the past. There are three important questions often flung in the direction of Vibishana. ‘If he was convinced that Ravana was bad, why should he join Rama? He could have left the place and reach some corner of the globe and remain quiet, instead of joining Rama and helping him. Okay. He joined Rama. And then why should he be so active and helpful to Rama in his endeavour to kill Ravana? Why should he give all valuable information to his brother’s enemy? Why should he reveal all the secrets and defences of Lanka to them?

Most of all Valmiki’s Indrajit asks these questions.

“Born and brought up in this race of Sage Pulastya, you are a real brother of my father and my uncle. How then do you bear hostility to me, your son, O ogre? There is no feeling of consanguinity nor friendliness nor pride of birth nor again right judgement nor brotherly feeling nor piety in you, O perverse one, the obloquy of virtue! ……Even if a stranger is endowed with (all) excellences and one’s own kinsman is devoid of virtues, a relation though wanting in merit, is preferable; he who is a stranger is always a stranger……The ruthlessness of the kind shown by you (in pointing out my vulnerable point) O ranger of the night (nisaasara) and the manliness exhibited by you (in escorting Lakshmana to this spot) could be shown by you, a kinsman (alone), O youngest brother of Ravana!” (Valmiki Ramayana, Yuddha Kanda, Canto 87, Sloka 11-12, 15 and 17)

Let’s hear what Vibishana has to say.

The difficult choice

Vibishana opens his mind out on his position, why he had to leave Ravana and why he joined Rama…

Vibishana’s stand was quite clear. He had put forth several of his arguments when he had met Kumbakarna in the war field to persuade him to cross over to the side of Rama. (See: Why should you join Rama?) Kumbakarna’s stand was totally different. He clearly saw that Vibishana was justified in joining Rama and had in fact insisted that Vibishana returned to Rama soon. But here was Indrajit who was quite the opposite of Kumbakarna. He had always shown a sort of contempt for Vibishana. Even in the war council we see him slighting Vibishana as Vibishana was never a warrior and had not participated in any of the wars that the asuras had undertaken, leave alone emerge victorious over celestials.

The speech of Indrajit, if one would analyse it, is full of passions and is highly coloured with prejudices and false values, placing emphasis on protecting a relation however crude, wild and conceited he is, just because he is a close relation, rather than the pursuit of righteousness.

Vibishana was not at all affected says the poet. ‘alangal mOli sevvidhin thuLakki mUral muruvalum therivadhu aaki…’ He nodded his head in mock approval and smiled. ‘Just think over it,’ he said. Why did I leave your father? I have never stood by the side of falsehood. ‘pirandhilEn ilangai vEndhan pin avan pizhaitha podhE’ I have ceased to be the brother of the king of Lanka, when he committed the greatest adharma of coveting another man’s wife.

I have never had the qualities of the rakshasa race. ‘uNdilEn naravam poimai uraithilEn valiyaal ondrum kondilEn’ I have never indulged in drinking. I have never been a liar. I have never taken by force that which belonged to another man. ‘peNdir thammai thirambinnaraith thurandadhu theemai aamE?’ Is it wrong to leave the side of a person who have imprisoned a pure, chaste and virtuous woman?

And, don’t you know I tried my best to mend the ways of your father and had no option but to come out because I was expelled? ‘nOvana seidhal theedhu endru uraippa un thaadhai seerip pO enap pOndhEn.’ What was the option that I was left with?

Okay. Let it be so. ‘vemmayin dharumam nOkkaa vEttadhE vEttu veeyum ummayE pugazhum poonga.’ Let all glory be unto you who are going after every whim and fancy of your minds, without any respect for values. ‘thurakkamum umakkE aaga.’ Let the very heavens open their doors wide for your lot. And let all the disrepute be on our names, we who follow the path of righteousness and let the hell be ours. I decided to join the Lord of all lords because I am clear that improbity and wickedness can never succeed. For one who has set his mind on dharma, relationships do not matter. If his relations are not following what is right, it is not necessary for him to fall into the leaping flames of fire just because his kith and kin set their mind in jumping into it, and refuse to listen to reason.

It was in fact what Vibishana told Kumbakarna too. ‘theeyavai seivar aayin’ If persons indulge in doing wrong things, ‘sirandhavar pirandha uttraar thai avai thandhaimaar endru uNarvarO dharumam paarpaar?’ will those who pursue the path of rectitude perceive them as one’s kinsmen, brother, mother or even father? It is proper to leave the side of a person, who violates Dharma, does great harm to people, and enjoys doing things that pleases one’s bloated ego not realising the consequences.

That was the kind of clarity that he had. And now the three questions that we saw yesterday which are raised by critics remain to be answered.

The critical questions

Three of the most critical questions against Vibishana answered…

We mentioned three questions that are often asked by the critics of Vibishana. ‘What was the necessity for him to join the side of Rama, if he was convinced that Ravana was bad? He could have better remained neutral.’ Yes. There are times when neutrality is a better way. But look at the situation. It was not a war between two countries. It was not a war between two kings who were trying to expand their territorial might. It was the fight between the good and the bad. A person can either be good or be bad. He cannot be neutral, especially when the war is on between the Good and the Bad and when there is no other justifiable cause to stand for at hand. Srinivasa Sastriyar says, “One has no right to be neutral, unless he thinks that both sides are equally good.” What was good and what was not is just obvious.

He says, “A man who hesitates when a supreme crisis upon him, when the forces of good are contending against the forces of evil, when the world’s fate is hanging in the balance, when he can serve the cause of the good, can he instead of choosing the right place and the right sphere of action, simply fold his hands and give up his claim to individual life?” Vibishana had the duty to choose between the good and the bad. I wish to reiterate even at the risk of repetition that he first tried all available avenues to mend the ways of his brother, before he took his decision. To put it more appropriately, he was forced to take his decision.

The second question is, ‘Even if he had to join Rama, why should he let out the secrets and defences of Lanka and advice Rama on critical issues?’ Well, we have answered the first question. Once the decision to join the side of the good is made, it accepts a natural duty to back the side up wholeheartedly and ensure that it succeeds, the question of standing by the side of one’s kith and kin having been set aside in stage one itself.

A third question is, ‘If Vibishana was so particular about serving the cause of the good and the noble, why should be accept the throne of Lanka? Does it not show his desire for power?’ Rt. Hon’ble Srinivasa Sastriyar answers this point. “How could Vibishana renounce the kingdom? He was the sole man alive. In that island of Lanka besides the young people and the very old people and widows and orphans, all the fighting men had been killed, and there was no member of the royal family except himself, and the four ministers with him. And what was Lanka? Would it have attracted anyone as a kingdom to rule over? After that terrible war in which everything of value would have been destroyed, what was there to make a man desire to be king?”

When conditions were beyond redemption and when the Statehood had to be taken proper care of, the onus was on Vibishana to accept the throne for it was left to him and to him alone to rebuild and reconstruct the island. And that was a responsibility he fulfilled very creditably. We see evidences of the prosperity that the island attained under his rule, even in the other epic, Mahabharata. When Dharmaputra decided to perform the Rajasuya yaga, Sahadeva sends Gadodhgaja, the son of Bhima to Vibishana as an emissary of Dharmaputra to collect his tributes for the yaga. Vibishana gladly does so, having heard of Sri Krishna and knowing that he was the reincarnation of his very own Rama.

Let’s get back to the story with these justifications – that of Vibishana and ours – that should set at naught the age-old arguments against him.

The last encounter

‘If you do not kill this most valiant young warrior immediately and now, you will never be able to do so forever,’ Vibishana told Lakshmana.

Indrajit then aimed his lance at Vibishana that came like thunderbolt towards him. Lakshmana parried it with his quick arrows and broke it into pieces. Vibishana was angered by that act and with his mace in hand leaped up on Indrajit’s chariot, destroyed it, killing the charioteer and the horses. That makes it the first of the two occasions when Vibishana involved himself in the war.

But Valmiki has a different scene to portray. There we see Vibishana overcome by passions of his own blood. He is unable to take to arms against Indrajit. “It is not meet for me, an uncle (who is as good as a father), to compass the death of my own nephew (who is as good as my own son). Casting to the winds (all tenderness) for the sake of Sri Rama (however), I may take the life of my (own) brother’s offspring (Indrajit). Nay, (even) as I wish to kill him, tears cloud my vision. (Hence) the younger mighty-armed Prince Lakshmana alone shall make short work of him. Coming together (therefore) O monkeys, destroy his servants standing by him.” (Valmiki Ramayana, Yuddha Kanda, Canto 89, Sloka 17-18)

In the fierce battle that ensued, Indrajit disappears once again from the field, this time to go back to his father and advice him that it was wise to send back Sita for Rama and Lakshmana were none other than Narayana himself. ‘nilam seydhu visumbum seydha nediya maal padai’ The weapon of He who made this earth and the sky (Narayana astra) ‘nindranai valam seydhu pOyitru endral matru ini valiyadhu undo?’ went around him clockwise. (If this most potent weapon behaves this way) what else can we resort to, that is more powerful than this? ‘kulam seydha paavathaalE kodum pagai thEdik koNdaai.’ Woe unto our race that you have brought such powerful enemies (for your ruination and that of the race.) ‘chalam seyin ulagam moondrum ilakkuvan mudippan thaane.’ Lakshmana is capable of destroying all the three worlds, if he is angered.

We know Ravana. Even his own son who spoke so pompously in the War Council has seen the reality and realised the truth. Even the very Indrajit who considered it an insult on the race to send back Sita is advising his father to do so. ‘meedhu ezum mokkuL anna yaakayai viduvadhu allall seedhayai viduvadhu uNdo irubadhu thOl uNdaaga?’ I would rather give up this body, which is in no way different from the bubbles on water, than giving up Sita. What else are these mighty shoulders, twenty in number, are for? He did not listen. And Indrajit had no option but to go back to the field in the very same state of mind in which his uncle Kumbakarna went, with the very same appeal that Kumbakarna made, ‘kazhindhanan endra pinnar nallavaa kaaNdi.’ Please realise the truth and act accordingly at least after my death.

On the battlefield, Lakshmana who had the bitter experience on two earlier occasions was looking for Indrajit behind the clouds. Indrajit returned on his massive chariot, pulled by thousands of horses.

Vibishana turned towards Lakshmana and said, ‘viRal kezhu pOr vidalayai ini idai vidal
uLadhEl, soodali thuru malar vaagai.’ If you do not kill this most valiant young warrior immediately and now, you will never be able to do so forever.

Of bows and arrows

We take the descriptions of weapons in our epics lightly. Indika, a book written on Alexander’s invasion of India gives a clear description of these weapons…

The last battle of Indrajit was remarkable but I reserve a detailed study of it for a later date when we study his character. He was now fighting Lakshmana with the full knowledge it would be next to impossible to quell this grand hero. His mind was now convinced that it was fair, right and proper to send back Sita. Wise people see truth in its right perspective right at the beginning. For others, the realisation that the foe is of a stronger metal probably opens their eyes.

Whatever it was, the fact remains that Indrajit fought to the last. The battle was intense and was reaching its peak. Lakshmana was tirelessly shooting countless arrows at Indrajit. Lakshmana had killed the charioteer of Indrajit. Indrajit was manoeuvring the chariot himself. He was running short of arrows. It was the practice in those days to have an assistant to supply the archer with his requirements, a bowstring or a bow itself to supplement the broken ones, leaving the warrior to concentrate on his task. There was no way of supplies coming now.

Pardon me for the digression. The weapons of those days are taken for granted or are construed to be born of the fantasy of a dream-weaving poet. We have excellent records of the size of a bow and an arrow, used by an ordinary warrior, in ‘Indika,’ written by Arrian*, who accompanied Alexander the Great during his invasion of India. He writes:

“The bow is made of equal length with the man who bears it. This they rest upon the ground, and pressing against it with their left foot, thus discharge the arrow, having drawn the string backwards. The shaft they use is a little short of three yards long. And there is nothing which can resist an Indian archer's shot – neither shield nor breast plate, nor any stronger defence, if such there be”.

The average arrows were around 9 feet long, not to speak of the special kind of bows and arrows used by commanders-in-chief and Kings! The book (Indika) also speaks of different sizes of bows used by horse mounted and elephant mounted warriors, which were relatively smaller than the ones used by the archer on a chariot. These weapons underwent a great change in their shapes and sizes after Sagars, Pallavas, Hunas, Turks, etc. Valmiki Ramayana itself mentions the size of a bow as measuring four arms long. Note this information in the speech of Sugriva. “I shall deem him killed even if lifting with his single foot the bones of the buffalo made short work of by Vali, Sri Rama should (be able to) throw them by his might to a distance of two hundred bows' (or eight hundred arms) length O Lakshmana! (hathasya mahishasyaasthi paadhenaikEna Lakshmana. Udhyamya prakshipE chaapi tharasAa dwE dhanusshathE) Kishkindha Kanda Canto XI Verses 70 to 72)

If an ordinary bow was four arms long, it would mean that it was almost double the height of the user! That was precisely the reason why these warriors needed the elevation of a chariot to use their bows effectively and that was why Hanuman insisted that Sri Rama should sit on his shoulders to gain the advantage of his height so that the bow could be bent and drawn effectively.

One can therefore imagine the size of the ‘massive’ bows that the epics speak of – that cannot be handled by anyone else but by the persons specially trained on it, like Rama, Lakshmana, Ravana, Indrajit etc.

On that day of his last battle, Indrajit was managing his chariot himself, apart from the fact that he was left without an assistant to supply him with the arms needed. He was therefore performing the work of three persons put together, while fighting the mightiest of warriors, none other than Lakshmana. There is a beautiful verse that is uttered by Lakshmana, on the resistance offered by the iron willed Indrajit. Let’s see that.

• Information courtesy: Dr. Jayabarathi, Malaysia.

The killing of Indrajit

Here we see Lakshmana admiring breathlessly, the skill in archery and courage displayed by Indrajit, the very foe that he is engaged in a battle with…

It is usual for professional jealousy to raise its ugly head everywhere around us. An artiste can seldom appreciate the skill displayed by another. An actor, a sportsperson, an orator – take any area of specialisation for that matter – won’t be able to wholeheartedly acknowledge the greatness of another person in the same profession. But here we see Lakshmana admiring breathlessly, the skill in archery and courage displayed by Indrajit, the very foe that he is engaged in a battle with. We see similar instances in Mahabharata too, when Bhishma and Acharya Dhrona are faced with Arjuna for their opponent and forget the fact that they are fighting against him and admire him for his speed and the power with which he shoots his arrows. Great minds! Great, noble and magnanimous souls indeed!

Lakshmana said, ‘eidha van pagazhi ellam paRithu en mEl eyyum.’ He is plucking all the arrows that I shoot on his chest and shoots them back on me! (Another verse says ‘He is using his very chest as his arrow case!’) ‘kai thadumaaradhu uLLam uyir inam kalngaadhu’ His hands do not shake. Nor does his mind or his soul falter. ‘yaakkai moy kaNai kOdi kOdi moykkavum iLaippu illaan.’ He is not fatigued even when I shoot tens of billions of arrows on him. ‘ivanOdu enjum aaN thozhi aatral.’ When I kill him, valour and manliness would die with him.

But Vibishana was watching. He knew that this was no time for such generous feelings. Without fail he prompted Lakshmana. ‘thErinaik kadaavi vaanil sellinum sellum.’ (Please do remember.) He would all of a sudden manoeuvre his chariot to the sky. May be he would do it any moment now. ‘seyym pOrinak kadandhu maayam puNarkkinum puNarkkum.’ He would not hesitate to stop (all honest practices of war) and would resort to illusory techniques. ‘pOi ak kaarinaik kandhum vanjam karudhinum karudhum.’ He may in a trice go beyond the clouds and attack us stealthily. ‘kaandi veera!’ Look, O Warrior! ‘mei pagalin allaal iruLil viLigilan veyyOn.’ The hard-hearted ogre can be killed only in the daytime. His strength and powers increase with nightfall.

Lakshmana then intensified his attack. Indrajit performed his vanishing trick once again. Lakshmana located him by the blood that was pouring from the sky, from the wounds of Indrajit. He could not succeed in breaking his bow and therefore severed his arm from the shoulder. Down it fell on the earth, still gripping the massive bow in a tight hold. Finally, he fitted his bow with an arrow with the tip like the shape of a crescent moon and uttered these words.

‘Dharmatma satya sandascha raamO daasarathiryadi
PourushE chaaprathidwandwE sharainam jahi raavaNim.’

“If Sri Rama, son of Dasaratha has set his mind on virtue and is true to his promise and is unrivalled in prowess, make short work then, of this son of Ravana.” (Valmiki Ramayana, Yuddha Kanda, Canto 90, Sloka 69). Kamban says ‘maraigalE thErath thakka vEdhiyar vaNangarpaala iRayavan iraaman ennum nal ara moorthi ennin pirai eyitru ivanai kOri.’ If Rama is the very person whom Vedas are pointing to, who can be realised only by those well versed and have understood the Vedas, kill this ogre with teeth like the crescent moon. ‘endru oru pirai vaai vaaLi nirai ura vaangi vittaan.’ So saying Lakshmana shot an arrow with the tip of the shape of crescent moon.

That severed the head of Indrajit, which fell on the earth far away from his body. Lakshmana, still seething with anger, carried the severed head to Rama and placed it at his feet. Rama was delighted and held him in tight embrace, plucked the arrows from his body and showered him with all his love and affection.

But do you know to whom Rama’s sincere words of appreciation and credit for the victory over Indrajit, go to?

Rama’s praise of Vibishana

That is a lesson for all persons who lead a team. Censure when you have to. But remember to soften the effect at the right time…

‘You have achieved a tremendous feat Lakshmana’ says Valmiki’s Rama. “A feat which was supremely beneficial has been accomplished by you, whose exploits are difficult to perform for others. I account Ravana killed in combat now that his son has been made short work of. I am victorious today inasmuch as that evil-minded adversary (of ours) has been despatched. Luckily enough, O hero, has the right arm of the merciless Ravana has been actually severed by you. Indeed Indrajit was his sheet anchor. A remarkable exploit was performed (even) by Vibishana and Hanuman on the field of battle. (Valmiki Ramayana, Canto 91, Sloka 13-15)

Kamban pays a rich tribute to Vibishana when he makes a grateful Rama say, ‘aadavar thilaka ninnaal andru.’ This was not due to you, O gem among men! ‘anuman ennum sEdanaal andru.’ Nor was it due to Hanuman, the strongest. ‘vEru Or dheivathin siRappum andru.’ It was due nor to the grace of any other God. ‘veedaNan thandha vendri eedhu.’ The credit for this victory goes entirely to Vibishana.

Such rich acknowledgement from the very same Rama who said, ‘keduthanai Veedana nee.’ It was you who spoilt everything Vibishana, when Lakshmana was stung by the serpent noose let loose by Indrajit. (See Tears of Love) Though Vibishana did not show any sign of being hurt by those words and though Rama’s harsh words were not born out of any deep seated hard feeling, Rama makes it a point to praise Vibishana at the right time, acknowledging his role and giving due credit for the vital information and support he extended. In the process he went even to the extent of rating Lakshmana’s role as secondary, notwithstanding the fact that he had to fight with Indrajit with lot of preconditions on the use of specific weapons, proscribed by Rama even when those were used against him. But what is due is due and has to be acknowledged at the right time. That is a lesson for all persons who lead a team. Censure when you have to. But remember to soften the effect at the right time, for the right attitude and for the right achievement.

A grieved Ravana soon collected himself and sent word for his reserve forces all over the globe (moola bala sainya). That was a frightful army that Ravana did not think of using against these ‘puny creatures’ at all. He considered it below his dignity to use such a powerful force against humans and monkeys. It was like killing a fly with a sledgehammer, for him. In fact, Kumbakarna had advised him otherwise. If you have decided to fight against them, then the better strategy would be to collect all our forces together. ‘pandhiyir pandhiyir padagaLai vittu avai sindhudal kaNdu nee irundhu thEmbudal mandhiram andru.’ It is not right to send our army in small lots convenient enough for them to wipe off and to weep over their death. ‘nam vali elaam udan undhudal kadan.’ It is of utmost importance to collect all our forces here and now and go to the field in such vast numbers so that it becomes difficult for them to encounter such a vast army.

Ravana felt slighted at that suggestion. He was angry with Kumbakarna for having uttered such words to Ravana the great. He was now left with no alternative but to do so. He sent the reserve forces to the war, on the next day of the war, following the death of Indrajit.

That is a scene that establishes beyond doubt that Rama could have established a victory over all the ogres, single-handedly, even without the assistance of Sugriva. But certainly not without Vibishana.

Hari