A coward, was he?

Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back…

When he thus went back to his palace, Ravana indeed missed a very valid possibility. If it was possible for Hanuman to bring the divine herbs earlier when Lakshmana was hit by the Brahmastra and resuscitate him, it was possible for him even now to bring them once again to rejuvenate him. Before Rama could return from his task of showering his arrows like hailstorm on the reserve force and wipe them, Hanuman had brought the herbs again for a second time and Lakshmana had regained his conscience, bringing back euphoric exuberance in his camp.

After the reserve force was obliterated, it was Ravana’s turn to face the foe alone. We see a complete transformation in his attitude. The loss that he had suffered thus far and the death of his most endeared son seem to have licked the last vestiges of lust that he had in his mind. It was now a do or die situation for him. When he left for his last battle, we see the Ravana the warrior, devoid of all baser feelings. It was his fight to establish his name again. ‘eesanai imaya mukkaN oruvani irumaikku Etra poosanai murayin seydhu’ He performed puja to Lord Shiva ‘thiru marai pugandra dhaanam veesinan iayatri matrum vEttan vEttaarkku ellaam aasu ara nalgi’ He gave away liberally to whoever wanted, whatever they wanted. ‘olgaap pOrth thozilukku amaivadhu aanaan.’ And started for the battle without a feeling weary.

We see Ravana performing puja to Shiva on both occasions when he left for his battle, on the first day as well as the last day. But there is a minor difference in the things he did on these occasions. If the reader would recollect, this same Ravana spoke harshly about Lord Shiva – or Lord Vishnu for that matter, in the War Council, bubbling and overflowing with boastful vainglory. It is better that we study these when we take up Ravana. But the point to note is that there was a marked change in his attitude when he prepared for his last battle.

‘It will be a victory or death today,’ he declared. ‘mandral am kuzhal sankai than malark kaiyaal vayiru kondru alandhalaik kodu nedum thuyaridaik kuLithal’ (either) Sita, of the flower bedecked hair, should be immersed in endless pain (and lament over the loss of her husband by) beating her belly with her tender hands ‘andru idhu endridin mayan magal ath thozhil urudhal’ (or) if that is not possible, the daughter of Mayan (meaning Mandodhari) should be in that condition. ‘indru irandinil ondru aakuvEn’ I will see that either of these become true today.

After a long and protracted war (of which we shall see later) Ravana was killed and fell on his belly, his face buried in dust. Rama went close to his body. A person who was the terror of three worlds just moments ago, was lying on the ground for crows to feast upon and monkeys to jump over. Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back. That signifies that such person had run away from the field and was hit in his back while he fled. ‘Did I kill such a coward!’ exclaimed Rama.

Wait for the reaction of Vibishana.

My Lord, you are less than fair

The wound on Ravana’s back that Rama is speaking about was caused in the first battle. We have seen this incident earlier in our instalment titled Mind is the mightiest weapon and the weakest betrayer. There were two pieces of tusks of the guardian elephants of the eight directions with which Ravana fought, that still remained embedded in his body and came out through his back when Hanuman struck a powerful blow on his chest. And that was why there were wounds in his back. We see the magic of Kamban working here. He is connecting the incident here, after 6168 verses. That is simply astounding. We are living in times when our film directors have to have assistants to see that continuity is maintained. Who did the Poet have for his assistant to check continuity? Amazing.

Now we see the love and respect that Vibishana had for Ravana as a warrior. He is not able to bear his brother being called a coward. ‘aayiram thOLinaanum vaaliyum aridhin aiya mEyin vendri viNNOr saabathin viLaindha meymai.’ (It is true that) the thousand shouldered one (Karthaveeryarjuna) and Vali established their victory over Ravana. But that was due to a curse. ‘thaayinum thozhath thakkaaL mEl thangiya kaadhal thanmai noyum nin munivum allaal velvarO nuvalarpaalaar.’ There were only two factors that could overpower him. One was the lust that he developed for her who is to be worshipped more than one’s mother. And the other is your anger. Who else could have just thought of vanquishing him?

These words undoubtedly were uttered with the intention of telling Rama that he had won an enemy who was not won by anyone else. At the same time, it cannot be denied that Vibishana did take pride in the unmatched valour of his brother. See how gently but firmly he refuses the statement of Rama. ‘veedaNan, aruvik kaNNan,’ Tears were running down Vibishana’s cheeks like waterfalls, ‘vev uyirpodu neenda vimmalan’ his breathing turned heavy and a long sigh broke forth from him. ‘sevviyin thodarndhu alla seppinai selva,’ he told Rama. ‘My Lord, you are less than fair. Ravana was not a coward. His chest had seen thousands of battles and weapons of celestials. If at all there is a wound on his back, it is not due to any defeat in any battle.’ Narrating the reason for the wounds on Ravana’s back, Vibishana pointed to the celestials and told Rama, ‘Look at them. They are still hesitant to come by the side of his dead body because they are not sure whether he has really died or not.’

But a thought must have troubled Vibishana’s heart. The question of where does he belong. Is he supposed to perform the funeral rites of his brother? When he left his side, did he sever his relations also with him to such an extent that he should not perform the obsequies of Ravana and others?

Rama who heard the explanation from Vibishana was convinced. He had by that time captured the thoughts that were running in Vibishana’s mind and told him, ‘ennadhO irandhuLaan mEl vayirthal nee?’ What is the reason for this show of enmity on one who has died? ‘ivanukku eeNdu sonnadhu Or vidhiyinaalE kadan seyath thuNidhi endraan.’ Go. Perform his last rites. It is your duty.

Vibishana’s wisdom was restraining him from weeping and lamenting thus far. ‘thaa arum porayinaan than arivinaal thahaikka nindra aavalum thuyarum theera aratrinaan pagu vaai aara.’ He wept loudly over the death of Ravana as if to dissolve the passions and the burden of bereavement, that were so far sealed by his wisdom.

To do or not to do, that is the crucial question…

Time is a great mender. We have seen that with the passage of time even broken hearts come together, forget the past insults, hurts and wounds however deep they may be and resume the broken threads. Death changes the perception of men. When someone who was dreaded all through his life dies, people most readily forget the terrible and intolerable deeds of that person. That is one time when none can resist himself or herself from showing the respect and love that he or she had for the one who has breathed his last.

One thing has however to be remembered. Vibishana hated the deeds of Ravana and not Ravana himself. He was unable to control his agony on seeing his dead body. ‘uNNaadhe uyir UNNaadhu oru nanju’ The most potent poison would not kill a person unless it is consumed. ‘sanaki enum peru nanju unnaik kaNNaalE nOkkavE pOkkiyadhe uyir.’ Janaki is powerful than all poisons put together. You lost her life by merely looking at her. ‘neeyum kaLap pattaayE!’ Even you, (the most powerful) fell on the field, breathing your last. ‘eNNaadhEn eNNIya sol indru inith thaan eNNudhiyO?’ I, who was not considered worthy of listening, told you in so many words. Are you going to listen to them now my dear brother? ‘eN il aatral aNNaavO aNNaavo asurarkaL tham pirLayame amarar kootrE!’ My brother! O brother! O the seething energy of rakshasas and the dreaded death knell of the celestials!

Valmiki also shows Vibishana torn by in such emotions. But there we see him pulled by opposite currents and making statements that contradict one another. ‘This ogre who had never been vanquished before in trials of strength by all the gods (combined) or even by Indra (himself) has been routed on confronting you on the battlefield (even as the sea breaks up on reaching the shore. By him gifts were conferred on mendicants, pleasures too were enjoyed and dependants were fully maintained, riches were bestowed on friends and grudges against enemies were also revenged. Nay, he maintained a perpetually sacred fire and practised great religious austerities, had completely mastered the Vedas and was highly proficient in ritual acts. Through your goodwill I seek to perform that which ought to be performed in relation to this brother (of mine) who has departed to the other world.” (Valmiki Ramayana, Yuddha Kanda, Canto 109, Sloka 21-23)

Rama says at this point that Vibishana must perform the obsequies. “Animosity ends with death. Our purpose has been achieved. (Therefore) let obsequies be performed in relation to him (now). He is as good mine too as yours. (Ibid, Sloka 25) Srinivasa Sastriyar, interpreting this verse says, “Death pays all debts. All enmities cease at death. Nobody should carry hatred beyond the grave. Why should we hate Ravana any more? Our object has been attained. You and I have become one by a sacred alliance, and therefore what he is to you, he is to me, an elder brother. I am also both entitled and under an obligation to perform the obsequies. If you do not do them, I shall do them.”

But Valmiki shows Vibishana quite undecided about what to do. He, for a moment thinks that it is his duty to perform the last rites. In the very next he decides he should not. “Though worthy of adoration by virtue of his seniority in that he was my elder brother, he does not merit my respect. (On my refusing to perform his obsequies) people on earth will (surely) brand me ruthless, O Rama! On hearing of his blemishes, however, all will speak of me as having done well.” (Ibid, Canto 111, Sloka 95)

This kind of a conflict is natural in such circumstances. Who could have resolved such a conflict and come to a firm conclusion on what was to be done, without the guidance of Sri Rama!

Judge him through his own clan

The most proper way to judge Vibishana would be through the eyes of Kumbakarna. What he felt and said about Vibishana…

Though Vibishana was oscillating as to what to do, Rama was quite firm and clear about what has to be done. ‘There is no use counting the misdeeds of a person who is dead.’ Rama contended. “You for your part needs must be told by me that which is proper, O lord of ogres! Granted that this ranger of the night was full of unrighteousness and falsity, he was (all the same) energetic, mighty and always heroic in battles. He was never heart of as vanquished (even) by gods with Indra…Though he made people cry (by his tyranny) Ravana was high-minded and richly endowed with might. Hostilities endure till death only. Our purpose (too) stands accomplished. Let his obsequies be performed. He is as well mine as yours. (Valmiki Ramayana, Yuddha Kanda, Canto 111, Sloka 98-100)

After the obsequies were performed, Sri Rama ordered that he be crowned as the king of Lanka and Lakshmana performed the coronation ceremony. The reader may recall here that it was Lakshmana who enthroned Sugriva as well because Rama refused to enter any city as he was under a vow to live in the forests and was precluded from entering a city till completion of the fourteen years term.

By way of summing up let us quickly go over what we have seen. Vibishana’s character has attracted enough criticism. It is natural says Srinivasa Sastriyar. “As in all cases, the abuse and the denunciation are stronger than the defence, just as in the case of Vali, where his accusations against Rama seem stronger than the defence. Vibishana says, “You abuse me now, but you must have known that I was not a Rakshasa at all in spirit. I was born in your family. I am among you, but not of you. Why should not a brother be abandoned if he is wicked? If a man takes away the property of another or abducts another man’s wife, one may give him up, as one would give up a burning house. On account of these doshas, I have abandoned Ravana.”

Quitting a burning house is a simile, which would once again give rise to another question. If the house was burning, it is the duty of the occupant to put it out rather than quitting it. It has to be remembered here that Vibishana did all that he could in the face of insults and deep humiliation. He was virtually threatened to get out of the house. Ravana had in fact threatened him with penalty of death if he didn’t quit.

Then why should he join Rama? Was he right in joining the foe of Ravana, even if Vibishana was thrown out? Yes. Kumbakarna says he was right. There could be no less an authority to judge the act of Vibishana. We have seen a few of Kumbakarna’s arguments in our earlier instalments ‘Why did you come back?’ and ‘Why won’t I leave Ravana?’ Kumbakarna had opened his heart out right in the opening verses when he saw Vibishana coming towards him in the battlefield. Perplexed over his return and coming to a conclusion that Vibishana has actually come back to join them, Kumbakarna pleads with Vibishana thus:

‘kulathu iyalbu azindhadEnum kumara,’ My child, even though the reputation of the rakshasa race has come to an end (with the despicable act of Ravana) ‘matru unnaik kondE pulathiyan marabu maayaap punniyam porundhitru enna’ (I have every confidence that) the lineage of Pulastiya would regain its glory because of you ‘valathu iyal thOLai nOkki magizhgindren’ and feel happy, looking at your massive and victorious shoulders.

A noble soul - The concluding part

Kumbakarna was also not at all happy with what Ravana did. As we saw earlier, he had a soldier’s responsibility and could not leave him. Bhishma in Mahabharata was one such person who was bound by his vow to the throne and could not leave Dhuriyodhana’s side, knowing fully well that he was not standing by the side of Dharma.

Kumbakarna was in a similar position. In Kumbakarna we see a stoic and unfailing soldier who, against his own will, fought for Ravana simply because ‘karuthu ilaa iRaivan theemai karudhinaal’ If the unthinking king commits something that is not right, ‘adhanaik kaathu thiruthalaam aagin andre thiruthudal?’ one can correct him only if he is amenable to reason. ‘theeradhu aagin’ (if he is incorrigible and if your efforts prove to be futile and) if you are left with no choice, ‘poru thozhirkku uriyar aagi’ (it is the duty of a soldier to) take up the weapon and fight for him. Because ‘orutharin munnam saadhal uNdavarkku uriyadhu amma.’ Duty demands that I who have eaten from him should die before him.

It is apt to recall what Kumbakarna said about his own and Vibishana’s positions. ‘malarin mEl irundha vaLLal vazhu ilaa varathinaal nee ulaivu ilaath tharumam pooNdaai.’ Vibishana, you attained immortality with the boon of Brahma. You are unswerving from the path of Dharma. ‘ulagu uLadhanyum uLLaai.’ You will live till the end of the world. ‘thalaivan nee ulagukku ellam.’ You are the leader of all the worlds. ‘unakku adhu thakkadhEyaal.’ What you did is right for a person of your eminence and your position. ‘pulai uru maranmEyum enakku idhu pugazadhEyaal’ and for me, only what I am doing would befit me and bring me my glory even if I have to shed my life in disgrace and for an unworthy cause.

I do not think that any further argument in favour of Vibishana is required after the wise and considered opinion of Kumbakarna. Kumbakarna was tethered to Ravana. Vibishana had the moral strength to cut asunder his bonds to pursue his own path of righteousness.

Let us conclude the study of Vibishana’s character with a quote from Right Hon’ble Srinivasa Sastriyar.

“I have tried to review Vibishana’s deeds in order to show that there is nothing in them which may appear to be selfish or low, nothing mean or poor about him. The charge was brought against him that he betrayed his kinsmen proved false to those who brought him up and allowed him to grow in strength. That charge is brought, I think, through a failure to distinguish between great things and greater things. There are things in the world much greater than fidelity to your kinsmen. We do not, we cannot, praise a judge who gives judgment from a court of law in favour of his kinsmen, simply because he is a kinsmen, simply because he is a kinsman. On the other hand, we praise kings who have punished their sons because they were guilty. And yet, when we judge Vibishana, why should we say he ought to have stood by his brother, however inimical he was to humanity?”

We see in Vibishana a bhaktha, a Dharmatma and a noble soul who could rise above the narrow bounds of class, race and cult to support what is right and help it grow.

It is time for us to take up a study of the Vali episode. It would be appropriate to start it with a brief character sketch of Sugriva.

Hari Krishnan