10:11, 13 ஏப்ரல் 2010 இல் கடைசித் திருத்தம்

--Dev 10:11, 13 ஏப்ரல் 2010 (UTC)Hanuman – The Trusted Deputy

Hanuman plays a major role in Ramayana. His first appearance is in Kishkinda Kanda, the fourth book, after almost fifty percent of the story has taken shape. Yet his role in the story has its own importance and value. In fact, the entire fifth book, Sundara Kanda is devoted to him. He is the hero of the entire Canto. The name Sundara (handsome) refers to him. He is a master in the art of communication. He is an able administrator. He is a thoughtful minister. He is a crisis manager. He is a devoted servant. Self-appointed ambassador. Able negotiator. His devotion to Sri Rama needs no emphasis. And, above all, he emerges remarkably as a trusted deputy. I cannot complete this list. It is not possible for anyone to comprehend the multifaceted personality of Hanuman.
Many are the studies and analyses on his personality. But it is a strange fact that not much thought has gone into his role as a trusted deputy. A deputy of Sugriva, who had pinned his entire existence on Hanuman.
We know the story of Sugriva and how he was chased from pillar to post by his elder brother Vali. Sugriva, accompanied by his ministers Nila, Nala, Tara and Hanuman was hiding in the Rishyamuka parvata, where Vali could not enter because of a curse.
Rama and Lakshmana were coming in search of Sugriva. When Sugriva saw Rama and Lakshmana from a hilltop, he was seized with fear. The very sight of two persons with bow and arrows shook him to the core. The mind of the poor and desperate vanara king in exile was functioning just in one track. He saw the warriors as mercenaries of his brother. He could not think of anything else. The first thought that occurred in his mind was to seek the help of Hanuman. He assigned the task of collecting information on the two strangers to Hanuman and quickly vanished into his cave, not even pausing to listen to what Hanuman had to say, if any.
Hanuman’s first appearance shows him with an important assignment. He has to find out who these two strange humans were. He did not have any other instruction from his master, Sugriva. He was not given any instruction on what he should do, if he finds them to be enemies. Or what should he do if they were not. Should he collect information and come back or should he take any action? What was he supposed to do in case they turn out to be friends? Is he supposed to give any commitment on his behalf, if these strangers asked for some help?
Well, Sugriva had no time for any of these instructions. His mind was revolving round just one theme. His brother and his incessant efforts to kill him. The fact is that he did not tarry even a second after assigning the task. He had already concluded that these two were agents of Vali. He says, "வாலி ஏவலின் வரவினார்கள் ”. They have been ordered by Vali to fetch me. Find out. Just a one-line instruction and that’s that.
How Hanuman dealt with the situation? Did he collect the information on the strangers, as was required? Did he divulge any information about his leader, in the process? When there was no instruction from the leader, how did he manage the situation when he found out those two strangers to be trustworthy and in fact on whom his leader can depend on? When they wanted to meet his leader in person, did he take them to his hiding? Let us see.

Hanuman – The Trusted Deputy II

Hanuman assumes the form of a Brahmin and walks towards the two. As he does so, he finds that his heart finds itself inexplicably attracted to them. He is drawn to them without any reason. His eyes are fixed on them. In an elaborate soliloquy, he mutters to himself –
‘How even tigers and pards,’ he thought within himself, ‘look on them with tenderness, even as they would on their won cubs! Peacocks and other birds fly in groups and shade the delicate bodies of these strangers from the hot rays of the sun with their great wings; clouds cool them with their little rain drops, marching over them as they walk on. The burning stones on their way become soft and cool as honey-dripping flowers fall to their feet at every step. Even trees and plants worship them, bending down their heads when they come near. Are they Dharma’s self? Are these beings gods indeed who wipe off the sorrows of living kind and give them salvation, burning way the inevitable fruits of their deeds? My very bones melt, the flood gates of love are opened within my heart and I see no limit or end to the affection that surges within me towards them.’ (Kamba Ramayana – tr. by Sri VVS Aiyar)
While his soul thus melts by a sudden surge of love for them, his mind keeps working. He looks for evidences and derive logical corollary. He shows an extraordinary brilliance and sense of judgement. And he zeroes in.
They look worried and depressed. But I am able to see that they are not easily overcome by grief. If they are depressed now, there must be something wrong. From the way their eyes keep scanning both the sides, (‘iru marunginum nedithu thuruvugindranar’) it is deducible that they have lost something very dear to them. They are sifting through this forest for that prized possession that they have lost. They do not have any other intention.
This trait in Hanuman, to remain steadfast even when emotions run a riot, shows him in an entirely different shade from Sugriva. Sugriva was overcome by fear and was blinded. He hastily concluded that these young warriors ARE the hirelings of Vali and issues incomplete orders, before running for safety. Hanuman was also overcome by an equally strong emotion, love, which had all the potential of silencing reason. However, this was an inexplicable feeling. He did not – at that moment – have any information on these two warriors to support his feeling of love. More over, he was supposed to do certain things that are to be based on logic and reasoning rather than love-for-no-reason.
Keep your cool. Allow the brain to remain uncoloured by the dictates of the heart. The judgement of the heart may or may not be right. Even when it turns out to be right, look for evidences before you come to any conclusion. That is the first message Hanuman gives to all deputies in similar circumstances. And that is not all. He surprises the reader when he meets Rama and Lakshmana. The way he gets the information that was needed and the way he handles delicate situations are to be learnt by any deputy, why, any secretary who is carrying out the orders of his or her boss, whose conscience he or she is supposed to keep.

Hanuman – The Trusted Deputy III

Hanuman appeared before the brothers and opened the speech with a warm welcome. He introduced himself as the son of Anjana, carrying out the commands of Sugriva who lived in that hill. The words are carefully chosen. ”இம்மலை இருந்து வாழும் எரிகதிர் பரிதிச் செல்வன் செம்மலுக்கு ஏவல் செய்வேன்”- ‘I serve my master, son of the Sun, who lives here.’ His heart melts at the presence of Rama and the verse is full of warm addresses, respectful phrases and rich encomiums.
Rama was impressed with this person. Hanuman’s modest bearing, polite way of approach, his masterly use of words and his gentle speech revealed his personality. After listening to his first few words, Rama turned to Lakshmana and said:
‘It appears that there is no knowledge, brother, that this young man has not acquired. He looks a very ocean of Vedic lore. Who can he be, this child of the eloquent tongue? May he be Brahma or may he be Shiva?’
Child of the eloquent tongue. Sollin Selvan. This title, earned in a few minutes, conveys the verbal art of Hanuman. The master of communication skills that he was. There are so many other instances in the epic where his communication skills move events in the desired direction. We will see a few of them later.
Sri Rama was advised by Kabandan – the Deva turned demon – before his ascendance to the heavens, to seek the friendship of Sugriva in his search for Sita. As soon as Maruti mentioned the name of Sugriva, Rama wanted to know his whereabouts. ‘We came here in search of him. We want to see him. Take us to him.’
Hanuman quickly understood the situation and he read into the mind of the Lord. He saw the opportunity of ending all their troubles. He assessed that here was a person who could overpower Vali and bring all their turmoil to an end. He answered:
‘Thou art the very embodiment of nobility, uprightness and rectitude. If thou wert to come in search of Sugriva, it harbingers our good times. He is living in misery here in this hill, hounded by his elder brother, Vali. Your arrival signals an end to all our sufferings. It is the duty of great people to protect the ones who seek refuge (sarana gathi) and allay our fears. (அபயம் நல்கி..) Whom, shall I tell him, that wants to meet him?’ ( யாரென விளம்புவேன் யான் எம் குலத்தலைவர்க்கு உம்மை ? )
Just go over the text again. Rama wanted to meet Sugriva and asked Hanuman to take him to the place where he resides. Hanuman elaborated their difficulties and asked for Rama’s support instead. Not only that. He has not yet given any clue about the whereabouts of Sugriva. Why he did so? This needs some discussion.
Before going into that, another interesting thing that strikes our attention is the way Hanuman asks for the identity of the two. This situation is very similar to the one in which our modern day Secretaries are often in. A so-and-so would walk in, wanting to see the boss. He would really be a VIP. But the Secretary would have no clue as to who the person is. Think of the consequence of a question like ‘May I know who you are, Sir?’ That would lead to a very unpleasant situation, even though the question might have been put in the most polite manner. He or she immediately requests ‘May I have your card, please?’ It is important in all relationship. Recognising a person on his or her arrival. If you don’t know the person, adopt some indirect way to elucidate the information. Don’t make him or her feel that he or she is not known. That amounts to an insult. You may see this tact in the words of Hanuman, ‘Whom, shall I tell him, that wants to meet him?’
There is more. His handling of a delicate situation and getting information. What was the delicate situation? We will go into that in our next instalment.

Hanuman – The Trusted Deputy IV

We saw that Hanuman did not answer Rama’s desire to meet Sugriva. He presented him with their problem instead and asked for his support and he very politely asked for information on them.
Lakshmana answered Hanuman. He narrated the story of Rama, right from his birth to the present moment. After hearing the entire story, Hanuman fell at the feet of Sri Rama. Rama protested saying that he should not fall at his feet, as he was a Brahmin. Hanuman then showed him his real self, and also his viswaroopa. The intention of course, was to assure Sri Rama that the ally he was seeking was only too powerful to achieve what he wanted. And to imply that they had an enemy who could not be overcome even though they were strong and powerful. The immensity of Vali’s strength was thus indirectly conveyed to Sri Rama.
I have to make a mention of what Rt. Hon’ble Srinivasa Sastriyar has to say about the strength of Vali and Hanuman. Hanuman was extremely mischievous in his boyhood and was annoying the Rishis in the forest. They cursed him “that he would not remember his strength until somebody reminded him… When Vali and Sugriva fell out and became enemies, the reason why Hanuman did not show his full strength and kill Vali was that he did not know that he was the greater of the two. Sugriva did not know it and Hanuman did not know it.”
At the end of Lakshmana’s narration, Hanuman bowed before Rama and told him. ‘Tarry here a while sir. I will bring Sugriva here.’ He thus eliminated a few possible embarrassments. First of all, Hanuman did not have the authority of Sugriva on what to do further with these strangers, though he was convinced of their intentions and was confident that they would help them to come out of the morass. Secondly, he should first convince Sugriva in privacy, about these strangers. You don’t know. He was already panicky, as he had already concluded they were agents of Vali. If he sees these two bow-men accompanying Hanuman when he returned, his reaction may not be pleasant. If his reaction was negative when they are present, it might not be to their advantage. Third, he should take the approval of his leader, before he makes any further move on his own. It was a question of protocol too.
It may be observed here that while Lakshmana narrated the complete story of Rama, Hanuman just gave them the barest minimum outline of Sugriva’s plight. He did not even mention that Vali had appropriated Sugriva’s wife, Ruma. But it was once again a question of protocol. If Lakshmana narrated Sri Rama’s story, he had the approval of the latter and it was in his presence that he did so. In Hanuman’s case it was not so. His leader did not tell him anything about what part could be made known and which should not be. He needed authority. Though the epic does not say anything directly on these, we can infer them, on the basis of an incident that we will take up in our next instalment.
But before anything else, he had his first duty. He had to convince his panic-stricken leader about the capability of these warriors and make use of them to dispatch Vali. What Sugriva did is typical of any manager who does not understand the intricacies of assigning responsibility. Responsibility goes with authority. When delegating, it is important to give the necessary authority to the person and empower him appropriately.
What Hanuman did in these trying circumstances show him as a person of the highest calibre. In the next scene, Hanuman emerges as a close friend, good minister and talented negotiator.

Hanuman – The Trusted Deputy V

A deputy, who masterminded a win-win situation….

As he left to report to Sugriva, the impression that Hanuman left of Sri Rama was very powerful. For, He says:

‘Even that perfection which cannot be expressed by the Vedas, or even perceived by the uncorrupted jnana, has descended to this earth, brother, taking the shape of a Vanara. We have won this grand hero for a friend, and the omens are good; vanished now are all our sufferings and days of happiness are dawning for us. And think of the greatness of the Vanaras who has such a hero to obey his every hest.’

Who will not pay rich tributes to a chief, who is blessed with such a deputy! A deputy who needs no instructions, who takes decisions keeping his limitations of authority in view, who conveys their core strength to the other person, who keeps their immediate problem in view and constantly endeavours to solve it without being goaded. It has however to be remembered that all these qualities do not describe Hanuman completely. These are the traits exhibited by him in just one particular scene. He has a role to play in a complete book – Sundara Kanda – and a major portion of Yudha Kanda, replete with hundreds of scenes, each one presenting a different challenge and bringing out a different skill of our hero.

It has to be remembered that Hanuman, though filled with inexplicable love for Sri Rama, has not yet transformed into a Rama baktha, completely as yet. His bakthi ripens much later, when they meet Sampathi, brother of the vulture king Jatayu. His first allegiance now is to his leader, Sugriva, whose welfare he should take care of more than anything else.

When he saw Sugriva, Hanuman could not hide his joy any more. He dances for joy. ‘ ஆலம் உண்டவனின் நின்று அரு்நடம்  புரிகுவான் ’ says Kamban. He danced even like the God who drank the poison. Rudra thandavam, as it is known. Sugriva’s mind was pacified. He understood that there is some good news and that is why Maruti is overjoyed.

‘O sire, we are blessed indeed, beyond measure, both myself and thy race! For the Yama is come who has the force to destroy Vali. We have crossed the sea of misery.’

We then see Anjaneya narrating the story of Sri Rama to Sugriva. Interestingly, Hanuman recites a mini version of the Ramayana five times in the epic, and this is the first one of them.

His presentation to Sugriva takes a logical shape. You have two messages to convey. One is perceived and the other one is gathered. You are absolutely convinced that what you perceive is hundred percent reliable and correct, the pursuit of which would doubtless lead to the common good at large. But the gathered information needs a commitment from your boss. It asks for a certain help, which the boss is powerless to do at the moment. And the boss here, Sugriva, is easily excitable. Added to that, he is not in a very confident frame of mind now. An example of a bad manager, in every sense of the word. You desire your boss to subscribe your view. What would you do? Which message would you convey first? The perceived advantage or the proposed commitment? Hanuman tells us that the advantage comes first, even if it is notional for the moment.
Another point to ponder. Sri Rama says (in the verse quoted above) ‘vanished now are all our sufferings and days of happiness are dawning for us.’ Hanuman says – and Sugriva acknowledges it – We have crossed the sea of misery. Can there be any better example of a win-win situation? If a deputy can bring about this situation, will it not be a blessing to have him with you forever?

And that is what Sugriva says, ‘what is impossible for me when I have you with me?’

When you have a theory, how will you prove it? How will you convince your boss of your conviction? The only way is to put your theory to test. Hanuman does that too. He had to do it with the greatest of skills, for it was Sri Rama who was put to the acid test.

Hanumaan – The Trusted Deputy VI

Place an idea in its proper sequence is the message that Maruti gives to anyone who has an eye for presentation skills…

Sugriva meets Sri Rama and takes him to his place. A feast – of fruits and roots – is arranged. Sri Rama then notices that the feast is served by men alone. There was not a single she-monkey around. It strikes him and he puts this question to Sugriva. ‘Are you living alone? Is your wife not with you? ( நன் மனைக்கு உரிய பூவையைப் பிரிந்துளாய் கொலோ நீயும் ) The word neeyum (you too) implies ‘do you have a misery like mine? Has your wife been abducted too?’

Here lies the key to our inference (Hanuman the Trusted Deputy IV) that Hanuman did not give complete information on Sugriva to Rama in the first meeting, for the Lord would not have put forth such question, otherwise. Now that the Lord inferred it and raised the point, and now that Sugriva is present too, Hanuman narrates the events leading to their seeking refuge in Rishyamuka Parvadha.

The version of Kamban however differs from that of Valmiki. Kamban builds up the character of Hanuman – any other for that matter – in a unique way. Kamban makes his own modifications. He materially differs from Valmiki to a large extent in many places. He has valid and logical reasons for doing so. But let us not go into them. It is a separate literary polemic not immediately connected with our present discussion. The structure of Ramayana remains the same while the architectonics differ.

We spoke about the test that Anjaneya proposed for Sri Rama. Kamban differs from Valmiki here. In the original of Valmiki, we find Sugriva himself imploring Rama to prove his strength. He says:

“…. O delight of Raghu! It is not possible under the circumstances to ascertain whose strength is greater – yours or his; for whether a carcass is saturated with blood or dried up makes a very great difference O scion of Raghu! The same doubt (still) lingers (in my mind) about the strength which inheres in you as well as in Vali, O dear friend! Certainly in the matter of your (relative) strength or weakness will be arrived at by your thoroughly piercing a single sal tree (of the seven shown to you).” – Srimad Valmiki Ramayana (Kishkindha Kanda; Canto XI; Verses 88-90).

Kamban made a detour. When Anjaneya completes his narration of the events leading to their present difficulties, he remembers to add one last punch line. ‘Vali coveted Ruma, the wife of his younger brother, Sugriva. And this poor fellow is residing here in dire despair’.

Masterly craftsmanship. Rama was a person who happily undertook a fourteen-year exile, at the behest of his stepmother. (Kamban carefully repeats everywhere that it is by the design of the stepmother that Rama accepted his exile. It may be thought of as amounting to mathru vakkya paripalanam, as far as Kamban is concerned.) He gave the kingdom over which he had a right, wholeheartedly and without demur, to his younger brother. Here is an elder brother who is after the life of his younger brother. Not only that. This elder brother has arrogantly and by force taken the younger brother’s wife into his possession. How can Rama tolerate such a situation?

Not only that. It is the similarity of the situation. Rama is in a similar mental condition. His wife has recently been abducted. The emphasis of Maruti’s narration naturally falls on this point. His communication skills surface once again. If you read it in today’s context, it will be understood that in a presentation, the idea presented finds its mark, if the sequence of its presentation is kept in mind. His narration of events, ending with the abduction of Ruma struck the right chord. That drove Sri Rama to pronounce immediately ‘I will dispatch Vali, even if all the fourteen worlds stand by his side. I will kill him, get your wife back to you, and give you the kingdom of Vanaras. Take me to his place.’

Kamban shows Sugriva in doubt at this moment. Sugriva says, ‘I need to think’ (யாம் எண்ணுவது உண்டு), implying that he wished to take the counsel of his ministers. He moves aside with them.

Hanuman – The Trusted Deputy VII

Hanuman emerges as a wonderful support and guide to the leader in a dilemma…

A trusted deputy is one who can keep his calm when your mind is taken by storm. One who can be a mountain of support when it is badly needed. Who can guide the disturbed and doubtful mind in the right direction. Whose wise counsel can make you see things in perspective. Who aids decision-making. A leader can have turbulent times too. He can be dogged and haunted by the ghosts of the past, too.

This was one such moment for Sugriva. He was not sure. It is not surprising if you keep the kind of contumely that he had gone through. The insolent might that hunted for him to whichever corner of the world he ran for shelter. It was against his wish that he became the ruler of Kishkindha. He was a devoted younger brother. He admired and indeed worshipped Vali, his elder brother. It all happened when Mayavi challenged Vali for a single combat. They were engaged in a duel deep within a cave for months together without a moment of respite or reprieve. Sugriva was standing guard at the mouth of the cave, as ordered by Vali. Their war cries shook the entire region. More than a year slipped away. Blood started flowing out of the cave. Sugriva was agitated and came to the conclusion that his brother must have been killed. Sugriva acts on impulse in many a place in the epic. He was overcome by grief at the thought of the death of his brother. He did not verify. In his own words:

…concluding him to have been killed (by the demon), I for my part was overcome by a feeling of misgiving through affection. Then, on seeing after a long time blood mixed with foam emerged from the aforesaid hole, I felt extremely distressed because of that. The yell of thundering demons too reached my ears, while the noise of my elder brother, even though he was roaring while engaged in the encounter, did not fall on my ears. By recourse to reason on the strength of the aforesaid indications, I for my part concluded my (elder) brother to have been killed.

                                                             -- Srimad Valmiki Ramayana (Kishkindha Kanda, Canto IX)

He then rolled a boulder and sealed its entrance. On his return he was enthroned much against his will. When Vali returned after killing Mayavi, he was enraged. He mistook Sugriva and his intentions in sealing the mouth of the hole when he was fighting. The travails of Sugriva started then. The amount of suffering he had undergone and the knowledge of Vali’s strength made him think. Naturally. In case Rama did not succeed in his attempt, he would remain to face the wrath of Vali.

He needed counselling. He needed the strength of his deputy. He needed to be guided. He wanted to have a trusted deputy to lean on. He looked for reason and supporting evidence to join hands with Sri Rama, to kill Vali, which alone can put an end to his troubles.

Hanuman – The Trusted Deputy VIII

Convincing Sugriva on the supremacy of Sri Rama’s strength over that of Vali…

The ensuing scene in Kamba Ramayana shows Hanuman in perfect control of the situation. He talks to his leader. Soothes his ailing heart and affirms that Sri Rama was none but the Lord Supreme who has come to the earth to establish Dharma. He says, ‘His hands bear the marks of the conch and the divine disc. I haven’t seen a single human who can equal him. I have the assurance from my father, the Wind, that he would come to save us when we are in trouble. He had also told me that I would know him by the strange kind of feelings of love, when I meet him. Such feelings fill my heart now and I have no doubt that He is the Omniscient. He will kill Vali. You need not have a second thought on this.’

But the leader was still not convinced. Hanuman then suggested the test. If Rama can pierce a single Sal tree with his arrow, it would prove his strength to drive another through the valiant chest of Vali. Sugriva brightened. This was the right test that he was looking for. He returned to Rama and told him:
I would beseech you to go with me thither. It would put my heart to peace if I see your arrow piercing one of the seven Sal trees over there.

Just a two line request. The remarkable thing about Rama is he subjected himself to the test. He smiled. He understood the reason why Sugriva wanted him to prove his strength. The version of Valmiki, of course, is different. There we see Sugriva at pains to put his request across to Rama. Rama is subjected to two tests in Valmiki. To throw the bones of Dundubhi to a distance of two hundred bows or eight hundred arms length. When Rama did this – he hurled it over a distance of ten yojanas or eighty miles – Sugriva was still not convinced. That was a carcass after all. He wanted something more than that and requested Rama to undergo the second test!

“The carcass was thrown in the past, O my friend, while it was saturated with blood, full of flesh and fresh (having been immediately killed), by my (elder) brother Vali, at a time when he was exhausted and drunk. Having been stripped of its flesh, it is now light and converted into (mere) straw, when compared to its former weight…. The same doubt (still) lingers (in my mind) about the strength which inheres in you as well as in Vali….”

Sri Rama smilingly subjected himself to the second test by Sugriva – in Valmiki Ramayana and the only test in Kamban – and pierced all the seven Sal trees with a single arrow. The greatness of Rama lies in the fact that he accepted his strength to be tested. He was too willing to prove himself.

But the point remains that Hanuman was instrumental in brining about a friendship between them, convinced his leader, blinded by fear and consequent mistrust and paved the way for a long lasting relationship between the two. His negotiating skills made both the parties involved that each stood to gain and that they had nothing to lose. It could not be anything else. For it was the Lord himself and Hanuman the trusted deputy who were the players in the game.

With this, we move on to see Hanuman the Crisis Manager.

The brewing of a crisis I

A crisis is in the making. Who else can handle it so beautifully and diffuse it, except Hanuman…

There are moments in life when one is put under tremendous pressure. Waves after waves of events would keep splashing up not allowing one to think. You concentrate on one event and try to apply your mind. The next seed of emergency sprouts the very same moment. This is a kind of plant that grows into a tree, within seconds. One event intensifies the other and the next event nurtures the previous while at the same time giving birth to an unending number of events, each moving in the same direction. We have all been through such a virtual whirlpool in a river of fire, when our senses refuse to work and mind goes blank, when it has to function at its highest speed.

Let us see a couple of such moments in the Ramayana and how Hanuman handled them.

The killing of Vali and after

Vali was killed by Sri Rama. We know the story and how he was killed. The argument over the way adopted to kill Vali is as old as the Ramayana and it goes on and on. The volume of arguments and explanations has been so immense that these rival the Ramayana in size. There is only one difference. The Ramayana has an end. The rival edition of arguments over the Vali episode will never have an end! We will take this up for discussion one of these days and see what Valmiki and Kamban have to say as well as veterans like Sri VVS Aiyar and Rt. Hon’ble Srinivasa Sastriyar opine.

Sugriva was installed as the King of Vanaras. There are other interesting points in the story, like the advice of Sri Rama to Sugriva, on administration, for instance. However, these will have to wait for sometime now.

Rama had the assurance of Sugriva when they became friends that the latter would take immediate steps to organise the search for Sita, on becoming the Vanara king. However, when Sugriva became the king, the rainy season was nearing and as always happens with any project in our times too, rains necessitated the postponement of the efforts for four months, until autumn.
A respite for four months

More over, Rama reconciled to the fact that Sugriva had become the king after a long period of commotion, near-death situations and a series of turbulent times. He needed time to settle down as the new king, get the reins in his hand and take charge. On his personal side, he was reuniting with his wife after a very long time. Therefore it is only natural that he needed some time to cool off. He had to relax and rejuvenate too!

Rama refused to enter Kishkindha saying that he was not supposed to enter any town or village during his period of vanavasa. The coronation of Sugriva was presided over by Lakshmana, instead.
After the ceremony, Lakshmana returned to Sri Rama and they decided to take up their abode in a cave of Mount Prasravana till the rainy season was over. There, Sri Rama spent his time in anguish, caused by his separation from Sita. Lakshmana was his only source of comfort.

The brewing of a crisis II

The seed of the crisis… Sri Rama in a depressed mood during the rainy season

Kaarkaalap Padalam (the Canto of the Rainy Season) in Kamba Ramayana portrays Rama in a depressed, anguished and distressed mood. The verbal painting is so vivid and detailed that you feel one with Rama. He is not able to bear the separation from Sita. Each and every little bird, animal, flower, creeper – in fact, almost all excepting the valiant Lakshmana standing by his side (!) – reminds him of his Sita. He speaks to the peacock burdened by its feathers; he addresses the creepers laden with flowers; he addresses the deer; he speaks to the clouds and the rains!
The dark, rain-bearing clouds remind him for a moment of the demons and ogres whose king had taken his Mythili away. The next moment a lightning bursting forth from the cloud would remind him of his endeared. The poet weaves a magical web. He takes you to Rama and places you closest to his heart so that you hear him whine and pine for his beloved.

A period of four months seems to be unending. He is not able to wait. Time, it appeared, suddenly changed its pace and moved at a snail’s pace. Lakshmana pacifies him and lends him the much-needed psychological support. I give below a slice from his words:

“Cease giving way to agony, O heroic prince! You ought not to grieve. It is undoubtedly known to you how all the purposes of a grieving man get actually frustrated… Root you out grief once for all and make your determination firm… You are capable, O scion of Kakutstha, of turning upside down even the earth with its oceans, forests and mountains, much more surely you can overthrow the notorious Ravana” - Srimad Valmiki Ramayana (Kishkindha Kanda, Canto XXVII).

The crisis is born

The elaboration at this juncture has its own reason. We see Rama in such agony. He has always been such a controlled person. His face was like a lotus blossomed on the canvas; a painting of a lotus (chithirathu alarndha senthamarai), recollects Kamban’s Vaidehi, in the asoka vana. His face was the same smiling and fully bloomed lotus, when he was asked to assume kingdom and also when he was asked to leave for forest. So controlled a person was he.
We see him in tears in Karkalap Padalam. He is so terribly upset after Sita was found missing in the hermitage. The sole reason for his not being able to control himself was his immense love for Sita. He should be seen in this background first. For how else are we to understand his anger at the end of the rainy season? He was so terribly upset with Sugriva, for not taking any action after the passage of the rainy season. In a fit of rage, uncontrollable anger, he told Lakshmana

‘Tell him,’ said Rama, ‘that the bow which We
Have bent to establish Righteousness and end
All evil ones, unbroken yet doth rest
In Our hands; and let him know that Yama has not
Yet ceased to work, nor we to handle darts…
(Kamba Ramayana; Kishkindhai Padalam) Translated by Sri VVS Aiyar.

We should mention an aspect of Lakshmana’s quality, before proceeding any further.

The Brewing of a Crisis III

The crisis takes shape and bursts forth in seething and uncontrollable rage…

Rama always stays in control. Very rarely did he lose his temper. You can count such occasions with the fingers on one hand, or may be with one or two fingers more, from the other. Even when he was engaged in a fight with Ravana, he remains cool. When his hands string the bow and shower arrows, his face remains calm and he maintains a smiling countenance. This fact is acknowledged by the very Ravana that he fought against.

Ravana tastes defeat for the first time and returns to his palace with disgrace written all over his ten faces, on the graceful words of Rama ‘retire for the day and return in the morrow for a war’ (indru poy porukku naalai vaa). Reclining in his bed, he recollects the happenings of the day. ‘He shoots his arrows in an unending shower that would seem not to stop even if aeons and aeons of time cease. His arrows singe even the primordial fire under the earth; they singe the air that they pass through; they would singe the tongue that utters the words ‘Rama’s darts’ and they would singe even the very mind that thinks of them……… But he remains calm. He aims his arrows at me as playfully as he did, when he shot clay-tipped darts on the hunched back of Mantara. I am unable to see even a trace of anger on his face. 'சினம் உண்மை தெரிந்தது இல்லை'  – (Kamba Ramayanam, Kumbakarnan Vadhaip Padalam; Yudhdha Kandam)

Therefore, one can understand the gravity of the situation when he shows out his anger and uses the choicest of harshest of words. ‘Tell him (Sugriva) that the arrows that rooted out numberless wrongdoers are still with me. My mighty bow is still with me and your arrow (the reference obviously is to the arrow that killed Vali) is still with me. Yama has not forgotten the art of killing nor have I forgotten archery. This is our order.’

Our order. Notice him using the royal we to refer to himself. I have not come across a single other instance where he uses the words ‘our order’ in the entire Kamba Ramayana.

Lakshmana is just the contrast of Rama as far as control over his anger is concerned. But he is angered only when he feels that the interests of Rama are threatened. He dedicates himself to the service of Rama. You cannot see a single instance where Lakshmana seethes with anger for any other cause. Right Honourable Srinivasa Sastriyar cites the scene when Rama was exiled and Lakshmana is reddened with rage. He beautifully captures his nature in the following words:

“Then he appeals to his brother, “Tell me, tell me, I cannot keep myself under control. Tell me which the person is whom I am to attack and slay for your sake. Name him. Give me the order.” That is a point, which I wish to draw attention. In spite of his uncontrollable fury, the frenzy of anger, in spite of that Lakshmana is not willing to take the field and apply violence – he is so ready to apply violence – unless he, Rama, gives the order.”

And that sparked the rocket, in its journey to the mars! ‘I will go and finish them off’ roars Lakshmana. Rama realised his mistake. Sastriyar says, “To have excited this excitable creature was very wrong. So he said to him, ‘Brother Lakshmana, don’t take things literally. I was in a temper. I spoke roughly. Don’t go and communicate these things to Sugriva. Speak gently, manage it all properly.”

But Lakshmana was not in a mood to listen. His fury had already been ignited and it was too late to reverse it. He leaves to meet Sugriva. And what a chaos results by the acts of the nervous, frightened and foolish monkey-watchmen, complicating the job of our crisis manager!

Crisis turning into calamity

The immensity of the crisis. Hanuman takes charge of the situation…

Lakshmana, the reincarnation of Sesh Naag, was really infuriated. In earlier occasions, it was Rama who used to pacify him. Now it is he who fuelled his anger and ignited it too! And with what kind of words! He is too ready to be convinced about the dangers that may befall his master. ‘He is a faithful dog. He barks at every little suspicion’ says Srinivasa Sastriyar. He also makes this observation. “He was one of those great natures which are highly susceptible, which could be excited to a pitch of excitement easily…made angry quickly, but at the same time liable to lose that anger quickly too and become generous and even magnanimous afterwards.”

It is more appropriate to describe Lakshmana’s rage as uncontainable. There is a difference between uncontrollable and uncontainable. The wanton and vexatious anger of Duchchasana, younger brother of Dhuriyodhana, was uncontrollable. Lakshmana was uncontainable. But back to the job in hand.

Lakshmana strode, taking long steps, walked to the fort of Kishkindha, his very style of walking betraying his impatience. ‘He went like the arrow of Rama that sundered past the seven Sal trees,’ says Kamban. So much of destructive energy disseminated from him. He pulled a branch here, a branch there, broke them into pieces and stamped his feet on rocks and pounded them to powder.  The gauntlet is thrown down; but who is going to take it?

From here Kamban varies the version of Valmiki and heightens the drama. The monkey watch-keepers saw his approach and were afraid. They did not know what to do. The poor, frightened, stupid and innocent creatures closed the massive doors of the fort, stopping him. They did not mean any insult. They did so because they did not know any other way to stop him. This increased the fury of Lakshmana. He was virtually a burning coal. He forced the door open with a powerful kick of his leg and just flowed in like the molten lava. He twanged his bow, striking terror everywhere.

Angada saw the advance of Lakshmana and ran in to wake up his paternal uncle, Sugriva. Wake up? Yes. Sugriva was drunk. He was filled up to the brim, as tight as a liquor bottle. Poor Angada could not wake him up. A slip of a boy. What could he do? He then runs to Hanuman, to organise things. To face Lakshmana; to take his wrath; to pacify him; to explain things to him; to reassure him and to stop the impending destruction.

Hanuman quickly assessed the situation. He knew what to do. His first task was to pacify Lakshmana. To cool him down. So that he is in the right frame of mind to listen to reason. Hanuman knew that when emotions run riot, especially when rage reigns supreme, nothing could crack the shell. The person would not listen. He would not be amenable to logic or reason, however good he may be otherwise. The first task is to dip this burning coal in cold water so that he listens. Let us see his skills surfacing once again.

The Ramayana gives us one more important lesson. Sugriva had in fact ordered his troops from various regions to reach Kishkindha, the previous day. “Please take steps to see that my entire army as well as the troop-commanders muster without delay with its generalissimo… Capital punishment will be awarded to the monkey who arrives hereafter fifteen nights (from now); no reconsideration should be allowed on this point. Nay, accompanied by Angada, you should positively approach the elderly monkeys (personally) with reference to my command.”

This responsibility was assigned to Hanuman, who had without brooking a moment’s delay, sent messengers all over to organise the troops. But one important thing was forgotten. Keeping Rama informed simultaneously!

An emergency in the battlefield

The story of Lakshmana’s predicament in the battlefield and how Hanuman managed the situation…

We have seen it already that Kamban varies his version of the story, adding a brick here and changing a structure there and intensifying the drama, sharpening the logic and honing the characters, while keeping the basic structure unchanged. Kavimani Desika Vinayakam Pillai sang of Kamban: ‘அயன் படைப்பைத் திருத்தி ஓர் அழகு செய்தான் ’ (He modified the creation of Brahma and added beauty to it.) Kamban’s task was like adding a little more colour and fragrance to a lotus of thousand petals. And he did it. As Sri V V S Aiyar puts it:

“Now the plot in almost all its details is Valmiki’s. But if Kamban takes the situation from Valmiki, he has treated them absolutely in his own way. In the manner of developing the situations, in the gradation by which the climax of each situation is brought about, in the justesse, which knows how to bring out all its capabilities out of each situation, we feel the touch of the master artist. In the manner also in which the incidents have been joined together to form the whole, no ordinary skill has been displayed. Every limb of Kamban’s story is of course familiar to the student of Valmiki. But on going through the whole poem of Kamban, one is constrained to exclaim, ‘here is a building which is built on the same plan no doubt, and with the same materials, but which possesses a striking individuality of its own.” (Kamba Ramayanam A Study – The Architectonics)

The crisis on the day one of the battle is one such event where Kamban shows the quick wit, judgement and valour of Hanuman coming into play. But before that we have to discuss the character of Ravana. Unless we do that, it will not be easy for anyone to understand the gravity of the situation, the kind of predicament Lakshmana was in and how Maruti diffused it. Therefore, we will see a few highlights in his character (if they may be called highlights) just enough for the point in discussion.

Ravana, son of ViSravas, was the direct descendent of Brahma. Great grandson, so to say. He was the half-brother of Kubera, from whom he coveted the kingship of Lanka. The epic says the even the five elements changed their nature, on his order. For, such was his penance. Srinivasa Sastriyar remarks, “It (his penance) was out of the ordinary even for these mythical stories. He was born with ten heads, and it would appear that at end of every thousandth year of penance he sacrificed into the holy fire one of his heads. In this way he sacrificed nine, when nine thousand years were gone. When the ten thousandth year was gone, he was about to cut his tenth head and head and put it into the fire, when Brahma was gratified and asked what it was he wanted.”

Ravana asked for immortality. As immortality was not possible, Brahma suggested that he could ask for invulnerability, instead. And then Ravana asked that he should not be killed by Devas, Asuras, Rakshasas, Yakshas, Kinnaras, etc. The list went on and on. Ravana did not include the puny creatures, men in the list. His contempt for men was so much that he considered it an insult to his person to include them in the list and ask for protection against them. Thus grew his might, his power and his kingdom.

Ravana is an example of a person who attains great heights, still managing to retain his baser qualities. Greatness without goodness.

Mind is the mightiest weapon

Ravana broke Lakshmana’s arrow case and the latter needed some time to resume. Hanuman intervenes to manage the scene.....

Ravana was undoubtedly one of the mightiest warriors of his times. He is fond of repeating his prowess, shamelessly. Like a tiger that needs to roar before its leap, just to inflate its own ego, he keeps mentioning his past achievements, every now and then. He is particularly proud of his lifting the mount Kailash over his shoulders, with the Lord and his consort sitting on it. However, he would prefer to omit the sequel to it, the Lord pressing his toe slightly and his being entrenched under the massive weight of the mountain for years on end. He would love to flaunt his might, of fighting the ashta dhik gaja (guardian elephants of the eight directions) and winning them over, single-handed. All the rakshasas would invariably start their address to him with one or the other reference to his deeds, for that pleased his ego. He was virtually living in a house of mirrors, seeing and enjoying his own reflection everywhere and anywhere that he turned.

Ravana moves in to fight
He was apprised of the siege of Lanka by the vanara warriors. He has all along been telling that it would not befit his dignity to fight with those two puny, two-handed creatures, Rama and Lakshmana and the puniest of all, monkeys, that lived on fruits, flowers and vegetables. The mighty Ravana should have an opponent of equal strength. For him, it was like a man deciding to wrestle with ants and worms. However, he decides to go to the battlefield on the first day, to fight with (in his own words) ‘those creatures that were armed with stones, branches, nails and teeth.’ ‘When Ravana enters the field, will you go back with your lives intact?’

The combat with Lakshmana

He moves like tornado in the sea of vanara army, seventy vahinis of them. His mighty and tall figure crushing the monkeys to death, causing destruction everywhere. Lakshmana encounters him. On seeing Ravana, Lakshmana’s blood boils. ‘You can’t escape now O thief, who schemed and stole Sita from my protection’. So saying Lakshmana swiftly bent his bow and showered Ravana with the sharpest of arrows. Ravana stopped all of them, mid way in the air and destroyed them. A long battle ensued and Lakshmana was gaining an upper hand. At that time, Ravana aimed an arrow at Lakshmana’s quiver and broke it. Kamban says:

தூங்கும் சர நெடும் புட்டிலின் சுடர் வேலவற்கு இளையான்
வாங்கும் சரம் வாங்காவகை அறுத்தான் அறம் மறுத்தான்

‘Ravana, the one who goes against Dharma, broke the quiver (arrow case) of Lakshmana that was hanging from his shoulder so that he could take no more of his arrows, immediately.’ That stopped Lakshmana’s action for a while. Ravana was gaining an upper hand.
Hanuman saw this situation from a distance. Lakshmana should be enabled to move away from the field for a while. More important, he should move away in such a manner that it does not cause disgrace. The mighty Ravana must set his mind on something else at least for a time. His attention should be diverted. It should be done immediately, without wasting a second. Ravana could not be trusted to show that kind chivalry at this moment to allow time for Lakshmana to resume.

He swung into action. It was a battle of wits in the first instance, rather than test of strength. Hanuman used the bloated ego of Ravana and played upon it, to divert his attention. We will see that in our next instalment.

Mind is the mightiest weapon and the weakest betrayer

Hanuman inflates Ravana’s ego to keep him out of focus. An example of how pride can be used against the proud…

Anjaneya walked in front of Ravana’s chariot, blocking his view. He addressed Ravana, and I give the essence of Kamban’s poetry.

‘Don’t indulge in foul play. Stop this (fight with Lakshmana) now. There are many more encounters and many more combats to come. Let us see how valiant you are, then. Listen to me now.’ Observe his tact in the use of words. Stop this. He did not say stop what. He merely implied the fight with Lakshmana. The other sentence is aimed at pricking the ego of Ravana. Hanuman follows it up with a seeming praise, immediately.

‘Your strength and valour are known the world over. You won all the three worlds. You overpowered Indra, the lord of all Devas. You fought with the guardian elephants of the eight directions.’ Hanuman inflated the ego of his enemy, to begin with just adding a single line ‘but your death is certain this day’. Then he assumed his viswa roopa and stood before him like the very Trivikrama himself, with a raised right hand in preparation of an attack. ‘Look at me’ roared Hanuman.

‘You are a skilled archer, Ravana. Your proficiency in other weapons of death is well known. You have a row of twenty strong shoulders. You are an adept at the art of war and are sharp of intellect.’ After showering so many words of praise, Hanuman adds the line once again, ‘but are you strong enough to fight with me?’

He then goes on to remind Ravana of his deed of which he is so proud and fond of. ‘Your might that established itself in your lifting of the Mount Kailash, your bravery of fighting the dhik gaja, the heaps and heaps of your strong shoulders… are they strong enough to withstand a blow of this monkey, with just one hand?’ (kurakkuth thanik karaththin pudaip porai aatruvai kollaam…)

No doubt, Ravana, you have twenty shoulders. I have just two. You are the mightiest of the rakshasa race, that is the mightiest of all races in the world. I am after all a monkey. But can you withstand a single blow of mine, if I pound your chest? Are you strong enough to take my punch? Will you live after I pound your chest? In case you live, you can hit me back. Are you ready?

Look at it. The address is so cleverly phrased. It praises Ravana for a moment and inflates his ego. It teases him the next moment and infuriates his pride. Ravana lost his senses. He said, ‘Ah monkey! Even the Yama, the god of death, is not brave enough to stand before me. You had the temerity to stand before me and challenge me to single combat! Let's see how strong you are. Here pound me… let me see how strong are your hands’ so saying he showed his chest to Hanuman. When Hanuman threw a punch on his chest, the tusk of the dhik gaja that was broken and remained embedded in Ravana’s body, came out through his back and fell on the ground. So powerful was the punch. Then the duel ensues and war takes a different shape and Ravana faces Rama, loses all his army and was sent back for the day by his chivalry.

The point is, Hanuman was able to divert the attention of Ravana and made him to stop his fight with Lakshmana at a time when Lakshmana was in a difficult situation. Ravana’s ego was easily inflated and was used against him, to keep him defocused.

There was another instance when Hanuman praised Indrajit. But that was not like what he did to the father, Ravana. It was almost a worshipful prayer. Hanuman shows us that even praise can be employed, as a weapon against the enemy, if need arises. Let us see how he did it and why he did not succeed in it, though the technique is commendable.
When the very purpose of the war is nullified…

Indrajit and his master plan to shock Rama into inactivity…

Indrajit is depicted as the most valiant, powerful and clever of all rakshasas. Even the killing of the mighty Kumbakarna does not go beyond one canto. Ravana is shown in the battlefield on two different occasions. But Indrajit was the only one who puts in a stiff fight against the host, running to several cantos. He could bind both Rama and Lakshmana as well as the entire Vanara army, with his nagasthra – the snake noose. They were lying motionless, till Garuda appeared in the scene and the snakes lost their power in the presence of their natural enemy. However, it has to be mentioned here that the Nagasthrap Padalam (Canto) was Kamban’s addition to the original of Valmiki. Valmiki does not mention this.

Again, it was Indrajit who with the Brahmastra, pushed Lakshmana and the entire army, excepting Sri Rama – and Vibishna who was not in the field then – into a stupor, necessitating Hanuman to bring the hillock of herbs to rejuvenate them. It has to be accepted that this son of Ravana was quite extraordinary in his skill. Not only in his skill with the bow; but in employing maya (illusory techniques) in his warfare. To be more proper, one may like to call it war(un)fair!

After the vanara host and Lakshmana were brought back to life from the stronghold of the unfailing Brahmastra, Ravana summons Indrajit once again and asks him to go to the battlefield. Indrajit was one among those who spoke against the wise counsel of Vibishana and chided him for advising Ravana, the all powerful, to return Sita, who was the wife of after all, a man. For, man is nothing but food for rakshasas. Why should someone be afraid of his food, Kamban makes a humorous remark, through a rakshasa.

But the later happenings make Indrajit realise the truth. He is quick to realise that Rama and Lakshmana are none but the Supreme, in human form. He tells his father –
’மனிதன் அல்லன்’ He is not a man; ’தொல்லை வானவன் அல்லன்’ He is not one of the demi-gods. He is the Supreme one. Father, when I set the Brahmastra against them, I included Rama as its target. It is a wonder that it didn’t touch him. This is proof enough father, to show that Rama is none else but Narayana himself.

But Ravana taunts him. He accuses Indrajit of being afraid of mere humans. This is the same tactics that Ravana adopts each time he is advised against the retention of Sita. He chided Vibishana and insulted him to such an extent that he left him. He reproached Kumbakarna with cowardice when he advised him to return Sita. Now, it is for Indrajit to take the blame. Ravana was headstrong. Not a strong-head.

Indrajit was hard put. He realised that it was not within his power to turn his father to the right direction. Of course, he stood by the side of his father, aided and abetted him, until he came to know of the supreme might of the opponent. Therefore, what Indrajit was afraid of was not Dharma, but defeat.

He then assured Ravana of his support. He designed a quick plan. He needed time to perform the Nikumbhila yaga. If he were able to complete it, it would make him invincible. But, these two humans and the vanara host should be silenced till then. They should be shocked out of their senses. They should be put in a state of indecision or they should decide to leave the island, of their own.

Indrajit had a clear plan.

When the very purpose of the war is nullified…

The plan to frustrate Rama, Lakshmana and the entire Vanara host…

The reason why Rama, Lakshmana and the vanara host were in war against Ravana was to liberate Sita. If Sita were killed, it would make the war purposeless. That would frustrate them and make them lose their heart, Indrajit thought. They may give up this war. That was one easy way of stopping the war. There was no point in continuing the war, since the chances of success seemed bleak and since these humans were no humans at all.

But there was another dangerous possibility. If Sita was killed, they may rise up in anger – instead of getting frustrated – and redouble their efforts, fight to the last with even more vigour, at least for the sake of taking revenge. Therefore, it was also necessary to keep them inactive, or indecisive till such time that he could complete the yaga.

However, there was no question of killing Sita. It would frustrate Ravana more! He would not allow it. Therefore, Indrajit created an illusory Sita in living form and decided to kill her instead, in the battlefield. There was one difficulty, though. The person who witnesses the gory deed, must have seen Sita. It was ideal to kill this maya Sita, in the presence of Rama. But he would easily find out the difference. He has, after all, lived with her for so many years. He therefore chose to kill maya Sita, in the presence of Hanuman. Now, Hanuman has seen her twice in the asoka vana, when he came in search of her a couple of months ago. He would not be able to see the intricate details, if he sees her from a distance. More over, if you manage to whip up emotions, not even the most intelligent would be able to see the truth. Therefore, Hanuman seemed to be the ideal witness.

That was not enough. Indrajit proposed to make an announcement in the field, within the earshot of Hanuman, that he was on his way to Ayodhya to kill Bharata, Satrughna, and their mothers and to destroy the entire city.

Kamban says: pogalar endra pOdhum – Even if they don’t go anumanai aandup pOkki – by sending Hanuman there (to Ayodhya) aagiyadhu arindhaal andri – (they would try to know) what has really happened; until then arunthuyar aatral aatrar – they would not be able to bear the immensity of this grief.

The news that Sita was killed would stop them from further action. The thought that I was on my way to Ayodhya would frustrate them and make them inactive. Since Sita is already lost, they may decide to go to Ayodhya to protect them from destruction. Even if they do not go, they would at least send Hanuman to Ayodhya to find out the truth. If Hanuman moves out of here, that itself would give us sufficient respite and I would have time to complete my yaga.

It has to be observed here that even Indrajit considers Hanuman as a very valuable warrior, whose absence would help him in his efforts. The Nikumbhila yaga was so important, for it would give Indrajit invincibility and invulnerability against anyone.

When the very purpose of the war is nullified…

Stooping down before an enemy in a difficult situation demands a different kind of chivalry. Hanuman did that too…

The vanara army that came back to life with the divine herbs that Hanuman brought revived their efforts without wasting a moment and set Lanka on fire. Hanuman was moving in from the Western gate and Indrajit appeared before him with the maya Sita held firmly in his hand. ‘Look here!’ he thundered. ‘You came here in war against us, for the sake of this woman. My father was indifferent. I will not be so. I am going to kill her now’. Thus speaking, he unsheathed his sword. That rendered Maruti, the great communicator, speechless.

This is the only place in the entire epic that we see Hanuman in a bewildered, perplexed and blank state of mind. He looked at the woman once again. ‘கண்டவளே இவள் என்பது கண்டான் ’ He realised that this was the same woman whom he saw earlier. The verse continues. ‘koNdu idai theervadhu Or koL arigillaan.’ He was unable to find a solution. ‘Undu uyirO ena vayum ularndhan.’ He remained as though he was lifeless, with a parched mouth. ‘I don’t have an option,’ thought Hanuman, ‘but to appeal to his moral sense.’

It was one of those moments when you don’t afford to take any risk however least it would appear. There was no time to think or act. Even if he chose to pounce on Indrajit, he may let his sword slice Sita. Though it was an illusory Sita, it has to be remembered that there was no time for Hanuman to go into that question at all. Immediately he started saying:

‘Naanmuganukku oru naalvarin vandhai.’ ‘You belong to the fourth generation of Brahma’s lineage. You have studied and understood the finer points of Vedas. Do not kill a woman. Killing a doe-eyed and innocent woman would attract censure and lead you to infamy. Hanuman goes to the extent of saying ‘kodhu ill kulathu oru nee gunam mikkai’. You come from a family that is blemishless and you possess very high qualities.

‘envayin nalginai Egudhi endral’ If you grant me (what I beg of you) ‘nin vayam aam ulagu’ the entire world would come under your fold. Observe the use of the word ‘nalginai.’ It means anything given with mercy. The mighty Hanuman pleading for mercy? Yes. He decided that this was no moment for valour. He could not take chances. Had anyone who knew Sita happened to be there, it would have been a different story altogether.

However, Indrajit had the luxury. He could kill Sita, for it was only an illusory form. He would not have been able to do this but for this fact. In fact, the very Ravana attempted to kill the real Sita when Indrajit was killed. He did not do so for wise counsel prevailed on him. Slaying of a woman was despised to such an extent that even Ravana was afraid of doing so.
The message from Hanuman is crystal clear. ‘Do not hesitate to stoop. If the situation demands, do so with all your heart, despite the fact that you may be more powerful, more wise and more just.’ Stooping down before an enemy in a difficult situation demands a different kind of chivalry. Hanuman did that too.

To recall the words of Rt. Hon’ble Srinivasa Sastriyar, “We want a man who is not a superhuman; that has no value to us. We want a man essentially human in his feelings, in his outlook on life, in his struggles and triumphs. We want him to be human, and being human, to triumph over his human limitations, develop his divinity and in the end establish himself in the throne of human hearts as King, unsurpassed…You must read the story as a human story, lived among human beings, by a human being…”

The news of slaying of (maya) Sita reached Rama. We see Rama in a melancholic, depressed, perplexed and dazed condition. We see Lakshmana questioning the need to follow Dharma. We have been through similar situations. This question has always haunted our minds. ‘What do I gain in following this path of righteousness? It has not taken me anywhere. What have I gained except suffering, in my pursuit of Dharma?’ Such questions haunted Lakshmana too. Rama had no answer, too.

He lived like us. He rejoiced; enjoyed and was mirthful and witty like us. He encountered problems like us. He went through depressive moods like us. But he came through them, remaining steadfast and always unswerving from the path of righteousness. We will see Rama and his decision making skills and will return to Hanuman, soon.

Sri Rama, the embodiment of perfection

Rama has the dignity of Nestor and the cleverness and skill of Ulysses, but Nestor lacks the fire and delicate moral sensibility and Ulysses the straightness…

Scholars have been repeatedly emphasising that the story of Rama was not created by Valmiki. It was found by him. Rt. Hon’ble Srinivasa Sastriyar says:
Valmiki was not perhaps the creator of either Sri Rama or his story. He only presents him to us as he had him presented to himself. Nor is it possible to maintain that he invented or devised many of the incidents and episodes, which illustrate the character of his hero and his heroine. They too must have come to him from ages before. I am considering Valmiki and his story in the ordinary human light. Of course, tradition has it that he was Sri Rama’s contemporary and composed the poem in Rama’s own day. Whether that be exactly true or not, it is certain that Valmiki’s imagination was not brought into play in portraying Sri Rama or in detailing the narrative.

Rajaji remarks in his Mahabaratha ‘though the word story is associated with Mahabaratha, it is not a story in the usual sense of the word. It is unlike a novel that is usually written for the enjoyment and pastimes of its readers. It existed even before Vyasa wrote it…Grass germinates only from grass and it is not within the power of humans to create it. The Ithihasas were in existence even before they were written.

What he says about Mahabaratha is true of Ramayana also. The characterisation of Rama is unparalleled in human history. Sri VVS Aiyar, the great freedom fighter and scholar, who carefully carried volumes of Kamba Ramayana in his hand baggage, even when he was hounded by the British Police on charges of sedition, wherever he went from England to France, Germany and other countries, compares Sri Rama with all the other heroes of various epics.

And where is Rama’s like or superior in epic story? Can we name Nestor along with him? Can we name Ulysses? Can we name the pious Æneas? … … … We think every one of these falls short by many an inch of the stature of our Rama. Rama has the valour of Achilles, but is free from the littleness that would, for instance, conjure Jove to hurl the Greeks, his own countrymen.
Rama has the dignity of Nestor and the cleverness and skill of Ulysses, but Nestor lack the fire and delicate moral sensibility and Ulysses the straightness, of the Prachanda Kodanda Rama, who will go through fire rather than go back upon his pledged word. The Messiah is not worked up by Milton with the same power with which he has worked up his Satan and Beelzebub or Adam and Eve, and his figure does not leave a lasting impression upon the readers’ imagination as does the figure of Satan; and there is a shadowiness about him which takes away a great deal from him, though as literary creations they impress the reader with no less force than the character of our hero.

Rama was an embodiment of perfection. In fact, the Valmiki Ramayana begins with the search of Valmiki for the ideal hero whose achievements he could work out into a Mahakavya. Narada suggests him the name of Sri Rama. Of course, every character has its imperfection and a certain amount of imperfection is woven deliberately round his story, at least for us – ordinary mortals – to feel comfortable with Him. And, the intention was to make us feel one with Him, to see Him in our everyday garb and to feel that such perfection is possible of attainment, if we had the desire and the will.

We will take a quick look at his character and return to Hanuman. We will however come back to our hero, Sri Rama once again, to study him in detail, for the very purpose of the study of the epic will not otherwise get fulfilled.

Sri Rama and his distress

When distress strikes repeatedly like the unending waves of the ocean striking on a rock…

Let us go back to Sri Rama, where we left him, in the battlefield. Hanuman is at first unable to break the news of the slaying of Sita. ‘am solaaL iruththal kanden endra yaan,’ ‘Me who told him that I saw her, the sweet of words,’ ‘arakkan kollath thunjinaaL endrum sollath thOndrinEn,’ ‘have to convey (the news that) she was slain by the ogre.’ ‘It was I who saw her; I who carried the happy news to my Lord; and how am I going to break this news to him – a news that would put my Lord to untold misery once again. But what had to be conveyed had to be conveyed.

It was a double attack on Rama. The pathos built by the poet is something that has to be read, to be enjoyed. By enjoyment, I mean enjoyment of his poetry and his ability to be highly descriptive with the minimum number of words. For how else one is expected to enjoy pathos! I give the transliteration of just one verse followed by its meaning. Just look at the number of physical-states that he is able to pack into a four-line verse and paint a vivid picture within a small canvas.

thudithilan; uyirppum illan; imaikkilan; thullik kaNNEr
podithilan; yaadhum ondrum pugandrilan; porumi uLLam
vedithilan; vimmip paarin veezhndhilan; viyarththaan allan;
aduththu uLa thunbam yaavum arindhilar amararEyum.

thudithilan – he did not tremble (was shocked beyond that); uyirppum illan – his breathing stopped (slowed down); imaikkilan – did not bat an eyelid; thullik kaNNEr podithilan – did not shed a tear; yaadhum ondrum pugandrilan – he did not utter a word; porumi uLLam vedithilan – did not weep with a broken heart; vimmip paaril veezhndhilan – nor did he fall on the ground with a cry. viyarththaan allan – even sweat did not appear (it is a natural physical function to sweat under stress. But he was beyond that too.) aduththu uLa thunbam yaavum arindhilar amararEyum – even the Devas did not know the extent of his distress.

Rama was shocked beyond words; beyond emotions; beyond movement; beyond everything. Then Hanuman broke the second news of the expedition of Indrajit to Ayodhya. It was not the loss of his Sita alone. It was the news that Indrajit has moved towards Ayodhya in his pushpaka vimana. He might kill everyone. He may cause untold misery to the people of Ayodhya. He might kill his mothers three. He considered Kaikeyi, who sent to him on exile as his own mother still. The thought froze him into inaction for a moment. The immensity of emotions then makes him fall down, unconscious. He fell down like lifeless, says Kamban.

This is the height of loss that a person can ever think of. God forbid. Loss of wife and the news of her being slain, when the protector is so close with drawn sword, with a mighty bow and a quiver that remains ever filled up – the arrows returning by themselves. What more! He might lose his kith and kin in a distant hometown. Should I remain here or should I go there? Should I follow that wretch, find him out, kill him, avenge my loss, and protect my people or should I remain here?

Lakshmana was his usual self again! He could not bear this any more. His brother was in distress. With an uncontrollable rage, he boils up. He wants Rama to throw his Dharma to dogs. Enough of it. Let us swing into action. For otherwise, it would be a shame on us that we could not protect anyone that we were supposed to protect.

angum iv aramE nOkki arasu izandhu adavi eydhi
mangaiyai vanjan patra varambu aziyaadhu vaazhndhom

‘You spoke of Dharma. Your path of righteousness led us to the forest. And it drove us till we lost Sita. Your Dharma is of no use now. If we remain inactive with distress, we will be laughed at as weaklings and who would not shackle us and enslave us?

Sri Rama and his distress

The validity of following righteousness often arises in our minds. Turpitude seems to be a better and wiser option for rectitude at such times…

Such conflicts do occur in life, for good persons. We are often witnesses to the sufferings of the good and we also see the not so good, prosper in life. The validity of following righteousness often arises in our minds. Turpitude seems to be a better and wiser option for rectitude at such times. It is natural says Valluvar. The worthless do not have any standards to live up to!

நன்றறி வாரிற் கயவர் திருவுடையர்
நெஞ்சத்து அவலம் இலர் (குறள், 1072)

Happier than men of conscience are these despicable ones! For they never have any pangs of the heart to feel. (Tr. by Sri VVS Aiyar)

You have a conflict only when you know the difference between the right and the wrong. When one does not know the difference and is happily oblivious of what he is doing, where is the question of conflict and where are the resultant pangs of heart? Womanising and having a desire for another man’s wife, for instance, did not involve any moral issue for Ravana, though Vibishana and even Kumbakarna spoke against it. They were as regular and habitual for him, as are morning ablutions for any of us. He naturally did not and could not see what was wrong in him. There was no conflict for him. On the other hand, the extremely good also do not have any conflict for they do not swerve. ‘Devar anayar kayavar’ – ‘Like unto very Gods are the base on earth’ – said Valluvar, ‘For they too are a law unto themselves!’ Conflicts occur only when our convictions are not strong enough.

But in the case of Lakshmana he was not speaking out of frustration. It was an outpouring of boundless love for Sri Rama. He could not tolerate the agony of Rama. His burden is greater than that of Rama. Because he is burdened at Rama’s burden! You could not see a single instance in the entire epic where Lakshmana is angered or frustrated for a personal reason. All his joys and sorrows were intertwined with Rama. For him, there was no Dharma that is greater than Rama. It is apt to recall his words, when Rama pacified him when he was exiled and when Lakshmana rose against Dasaratha, here. When Rama said that he should not speak ill of his father, Lakshmana retorted ‘That doesn’t matter to me. You are my father (nal thadhyum nee). You are my master (thani naayagan nee). You are the mother that bore me(vayitril petraayum neeyE). His love for Rama was so well known that Sumitra, Lakshmana’s mother, told him ‘Accompany Rama to the forest as a servant. Come back when he comes back. If anything happens to him, give up your life in his service.’

When on a later occasion, after Sita was taken away by Ravana, Rama laments saying, ‘It is only appropriate that I die now. You go back to Ayodhya,’ Lakshmana recollects these words. ‘If you are bound by the words of your father, I am bound by the words of my mother. I can’t leave you.’

For Lakshmana therefore, it was a choice between Dharma and greater Dharma. It was not unnatural for him to speak in that manner.

Seeking help in times of distress

The greatest of anyone who trod this earth, did not hesitate to seek the advice of Vibishana, his follower, who took refuge in Him.

There is something very interesting that ’22 Biggest Mistakes that Managers make and how to correct them” lists as the fifteenth mistake. Failure to seek advice. Managers shy away from their subordinates and do not ask for their advice. After all, a boss is a boss and he cannot be advised by someone from below. Listen to a manager who adopts the following techniques to get advice from his subordinates. He says:

• The first thing I do is to get my employees in the proper frame of mind to be able to ask their advice.
• I need to be open to their suggestions and not allow my management position get in the way.
• When I ask my subordinates for their ideas, I am sincere.
• I realise that all of us are more interested in our own problems than someone else’s. I therefore make my employees understand that my problem is their problem too.
• I do this by asking for their help and advice and admitting my ignorance.
• Once I do it, my subordinates automatically see it is their problem as well as mine.
Once again, apply all the rules to Sri Rama. Were the rules written for him or from him?

Rama, the model administrator, would not hesitate to seek help and advice from others in such circumstances. He knew whom to seek advice from. Vibishana Saranagathi was one such instance when he asked for the opinion of each and every one of his allies and listened to Hanuman, the only one apart from Rama himself, who spoke in favour of Vibishana. Now Hanuman himself was crestfallen. He was not in a fit state of mind. Lakshmana could not be consulted. His mind was consumed by rage. Rama never considered Sugriva could play the part of a wise counsellor. He had never sought his opinion, excepting in one instance – Vibishana Saranagathi – and that was an occasion when everyone was asked to speak. He looked at Vibishana. ‘Tell me O Vibishana, is there any way of reaching Ayodhya quickly? Let me call this war off. Let everything else take a back seat. I have to reach Ayodhya now and kill that Indrajit. I will come back here after seeing crows pecking at the eyeballs of Indrajit (after his death).‘ He asked the right person. The right answer was in the making. However, Lakshmana intervened before he could speak.

Lakshmana was now reminded of the valour of Bharata. He tells Rama that there was no need to go there because Indrajit was no match to Bharata and he could dispatch Indrajit, without much effort. Hanuman, volatile in uncontrolled emotions now, intervenes to say, ‘Climb on to my shoulders my Lords! Let me take you to Ayodhya this moment. Or permit me to go there, alone. Let me go there and finish of the scoundrel.’

The brothers prepared to climb on to the shoulders of Hanuman. Vibishana stopped them. ‘I was grieved at your grief. I could not think for a while. I am now clear. I do not think that there is any need to go to Ayodhya now. If the slaying of Sita was a fact, the world would not be able survive after that. That we exist now is proof enough that some illusion has been employed. More over, Ravana would not permit such a thing to happen. Therefore, the incursion into Ayodhya must also be a bluff. I prithee to wait for a while. Let me verify the facts of the matter and we will decide the necessary course of further action after my verification.’
Only a rakshasa knows the heart of another! Seek for help, wise counsel from the right source. Rama, the greatest of anyone who trod this earth, did not hesitate to seek the advice of Vibishana, his follower, who took refuge in Him.

And, finally the manager in the book adds something more interesting. I don’t ask for advice. All I want is reassurance that my idea is right. Vibishana Charanagathi was one such instance that needs our attention now.

Of councils and counsels I

What is the purpose of summoning a meeting? The difference between the approaches of Dasaratha and Ravana…

Seeking the opinion of others on important issues has been an established practice in this country. Some did it with genuine intentions of getting to know the opinion of others; they accepted the wise counsels of others. If an idea was not acceptable or difficult of implementation, they explained the reason why it could not be taken. There were yet others who called for councils and meetings, just to make the so-called advisors to accede to their views, however wild and crooked these may be. It was no different in those days, either!

Dasaratha summoned all his ministers just before the proposed coronation of Sri Rama, told them of his decision to bring Rama to the throne, and sought their opinion. He gave them his reasons for doing so, elaborately. After due deliberations the council accepted his views and expressed its joy on the coronation of Rama. At that point, Dasaratha put them a question. The poet says, “ ஊறின உவகையை ஒளிக்கும் சிந்தையான் ” He decided to hide his feelings of joy. He wanted to gauge their feelings. He asked them:

………....இப் பொம்மல்  வாசகம்
உகவையின் மொழிந்ததோ உள்ளம் நோக்கியோ
தகவென நினைந்ததோ தன்மை யாது....

Are you acceding to the coronation of Rama because you are all pleased with the decision? ( உகவையின் மொழிந்ததோ? ) Or is it because I say something and you all want to echo the emperor’s views? (உள்ளம் நோக்கியோ)  Or do you think that this is proper and acceptable? ( தகவு என நினைந்தது எத் தன்மையால்?)  Why do you accept?

The ministers and chieftains gave him their justification. The point is, Dasaratha need not have done this. He was the Emperor and Rama was his heir. It was an indisputable fact that Rama was the eldest and he should assume office after Dasaratha. There was no need for any opinion from anyone. But even so, Dasaratha sought the opinion of those who would be ruled over. It is the sign of a good leader. He was not satisfied with their acceptance, did not show his joy out and demanded an explanation from them.

On the other side, we see Ravana calling his war council, after Maruti set Lanka afire. He presents a case before the council. What had happened was due to his infatuation for a woman, who was already married to another man and his ego that does not permit him to see that he had committed an unpardonable offence, accept his false move and return Sita to her husband. What he presented to the council was a different story. He focussed on what had happened to Lanka, due to the misdeeds of a monkey. He told them that it was an insult to the entire Rakshasa race and posed a threat to their power over the three worlds. But did the council accept what he said? Who cares? It is Ravana rajya. You are supposed to reflect what His Majesty says; visualise things as he shows and always stand by his side. After all, is he not magnanimous enough to permit you to say ‘yes’ to whatever he says?

Was there any protest? Who put forth the first protest, if at all it could be considered protest? How did he face criticism? Was Vibishana the only one to advise him against his immoral passion? Let us see him in council.

Of councils and counsels II

A good politician even in those days, Ravana makes a personal misconduct of his an issue facing the country, involving the dignity of the entire race

Ravana whipped up passions in his opening address. ‘ சுட்டது குரங்கு ’ A monkey set fire to Lanka;  ‘ கெட்டது  கொடி நகர் ’ the entire island was destroyed; ‘ கிளையும் நண்பரும் பட்டனர் ’ (hundreds of) our relatives and friends died; ‘பரிபவம் பரந்தது எங்கணும் ‘ indignity spread everywhere; ‘ இட்ட இவ் அரியணை இருந்தது என் உடல் ’ just my body ways lying on this throne.  His speech very cleverly avoids any reference to his misdeed. He harps on just one incident – a mere monkey setting fire to the country protected by the mighty rakshasas. A good politician even in those days, this Ravana, he makes a personal misconduct of his an issue facing the country, involving the dignity of the entire race.

Though protest starts in the first response by an unnamed army-chief, it died its natural death. Ravana is showered with praise of his might, valour, power and what not. The first strong voice of protest starts with Kumbhakarna. ‘You are speaking about spoiling of the reputation of the race. The canker started the day you imprisoned the wife of another man. It is worsening with the passage of every day, as you keep going to her, fall at her feet and beg her for her love. You should have sought our counsel before venturing into such an expedition. Anyway, it is now too late to think of a remedy. We may not be in a position to return Sita, as it may mean that we are afraid of those weaklings. We will go to the mainland before they move in here and fight with them there.’

Ravana did not react. He did not like this speech but could not say anything. Kumbakarna was his forte. He was in fact superior to Ravana, in physical might. As for physical stature, Ravana would measure up to the height of Kumbakarna, when the latter squatted on the floor. Ravana therefore did not want to pick up a quarrel with his brother.

Indrajit then jumped up in haste. His speech was full of passions and was another attempt in drawing the attention of everyone to the disgrace caused by a monkey. At this point Vibishana intervened. He said:

“Thou art still too young, my boy, to join in this debate. Thy mind sees not whole; thou dost not realise the critical nature of the times we now live in, nor the consequences of the advice that thou givest. Thou art like a blind man who would foolishly attempt to touch up a picture that is being painted by artists.

Even those who had in former times conquered the gods in their might and ruled them in their pride with an iron rod have only fallen ignominiously in the end. For who are the evil ones that ever permanently ruled the Devas? A truce, therefore, to thy childish, foolish talk!” (Translation by Sri V V S Aiyar)

He then turned to Ravana. In a long peroration, with a respectful opening, he points out that it was not possible for a monkey to set fire to their land. ‘ulagin tham manai aanaval karpin vendhadhu alladhu Or vaanaram suttadhu endru unardhal maatchiyO?’ The fire that burnt the island was the fire of chastity of Sita, who was the mother of the entire world. Don’t think it is just a monkey that set fire to this island.’

He does not stop with that. He goes on to narrate the story of Iraniyan that we saw in an earlier topic (Narasimavatara and the Art of Problem Solving). He emphasised the point that Iraniyan was much more proud, pompous, valiant and valorous than Ravana. Even such a powerful demon, despite being protected by a complicated boon, had to breathe his last. Therefore, it was wise to accept the mistake of Ravana, to return Sita and to seek the pardon of Rama.

Ravana knew only one way in which to react to wise counsels that do not please him.

Of councils and counsels III

It is our deeds that shape our destiny. What is our future, after all? It is our past, modified by the present…

‘Nothing can happen to me,’ screamed Ravana. ‘You say the boons that were granted to me don’t protect me against humans. So what? It is not necessary to look for the grant of a boon for everything. Who gave me the boon that invested me with the power to lift the Mount Kailash? Who granted me power to fight the dhik gajas? I therefore need no express blessings of anyone to fight these frail weaklings. You said Rama is in incarnation of Vishnu. What can he do against Ravana’s might? What was he doing when I overpowered Indra and broke the mighty tusks of the divine elephant, Iravada? Oh, probably he was a little boy then, not grown up enough to fight me!’
So typical of Ravana. He would not listen to an advice that disapproves of his thought, word or deed. He did not stop with that. He accused Vibishana of owing allegiance to his foes. ‘I know your mind. You have developed a secret desire for my throne. You conspire against my fall. Your heart is on the Rakshsas’ crown. It was you who recommended the release of that monkey under the pretext that it is not proper to kill an emissary. That led to the destruction of Lanka by fire. You conspirator! Do not stand before me. If you ever again show your face in my realm, you will die at once!’
Does it not sound familiar? Accusations are the rewards of good advice. Ill-treatment is the reward of intentions that are good. It has been so, right from the beginning!
Was it destiny that made Ravana go blind to the danger that was facing him? May be. But the undeniable truth is that it is our deeds that shape our destiny. What is our future, after all? It is our past, modified by the present. A bad deed modified by a good deed or vice versa makes the future.
‘Forgive me, my mighty master. I tried to show you the path of righteousness. I tried to open your eyes to the bottomless pit into which you are about to fall. I could not. I leave this place now’. He left Lanka with four of his followers, Analan, Anilan, Aran and Sampathi.
Was it proper for Vibishana to leave the side of his brother? This is a question that has been discussed for long. Vibishana is portrayed as a traitor. He left his brother at a critical moment, seeking his personal protection. However, this is one of those moments that are known as ‘Dharma sankatam’. You may call it a dilemma to an extent. When you are riven by opposing choices and compelled to opt for one or the other. You take one path and you will be going against the other, which though conflicting, would have a compelling reason to pursue it. And vice versa.
The stand taken by Vibishana to surrender unto Rama was in pursuit of Dharma. And the stand taken by Kumbakarna, to stand by the side of his brother was also part of Dharma. Though Kumbakarna was opposed to Ravana ideologically, he fought for him and gave up his life for him, as his Dharma was that of a soldier. Implicit obedience was his Dharma. Kumbakarna acknowledges this in a later canto. We will see that when we deal with Kumbakarna.
Now for the council of Rama to ascertain the opinion of his followers, whether or not to accept Vibishana. He was clear about what he had to do. He was however not prepared to take an arbitrary decision. He wanted all his followers to put forth their opinion, for it would at least give him an opportunity to tell them why he wants to do such-and-such a thing.

Of councils and counsels IV

Make your team feel comfortable with what you do, for it is the team that is going to execute your decision. Sri Rama shows how…

Vibishana decided that surrender unto Sri Rama was the only proper thing for him to do. He mentions to one of his ministers: ‘I have not seen Rama as yet. My heart melts with love for him when I think of him. I do not know why. May be He is the one who ends the cycle of births and deaths.’ He reached the other side of the ocean where Rama had camped. The vanara guards mistook him and his companions and were all set to fight with him. Hanuman sensed the pandemonium and sent two of his deputies to find out the reason.

The messengers of Hanuman collected information on the Rakshasa and reported to Rama. From a later verse, it is apparent that Rama decided what should be done even at this juncture. However, like his father when he ascertained the opinion of his counsellors on the proposed coronation of Rama, he remained calm and did not give room for others to read his thoughts from his countenance.

‘Listen my friends!’ He addressed the chiefs of the vast army Sugriva, Nala, Nila, Jambavan and Hanuman. ‘You have heard the report on the rakshasas.’ By this single sentence he implied, ‘You have heard that he advised Ravana to adhere to the path of Dharma and return Sita. You have also heard that Ravana was angered by his words and that he has thrown him out.’ ‘Now tell me. ‘  இவன் கைப்புகற்பாலனோ? கழியற்பாலனோ? ’ Is he worthy of joining us (shall we grant him the surrender that he seeks) or should we decline?’ He spoke just two sentences.

This is the most important point to note. The person who seeks advice, especially from his followers, should in the first instance be calm and should limit his question to a dispassionate short sentence. He should not give out any clue to his followers about his own views in the matter. Expressing any view at this stage would only colour the views of others. That would not enable them to speak their heart out. Only the most carefully phrased query can elicit the real opinion in such circumstances. This clue is observable in the councils of Dasaratha and Sri Rama.

Ravana’s war council is in sharp contrast to the assemblies called for by Dasaratha or Rama. He opened his council with an emotional and strongly prejudiced peroration. He expressed his views at the very beginning and that discouraged his followers from speaking what they really thought. The opening speech sets the tone of the council. It took the most courageous and steadfast of them to speak out the truth – but alas, Ravana was not in a mood to listen to it.

It is important for a leader to first listen to the opinion of his followers, whether or not he agrees with them. He may accept with a viewpoint or he may not. That is a different issue altogether. Getting the view of all, and convincing them of a particular idea, get their acceptance and support is the first task of any leader, on all matters of importance. Know your team. Make them feel comfortable with what you do. Your team has to be convinced first, for it is the team that is going to execute your decision. Nobody can expect a ready and willing co-operation from a team, unless it is properly convinced and imbued with conviction. We have examples of how to do it and how not to do it!

Let us come back to our council. Sugriva, the chief of Vanaras, rose up to speak first. Now, Sugriva is an interesting character. He is strong; valiant; but highly emotional. He is brave; bold; but too impulsive. He had many traits that did not befit a leader at all. Who could not do wonders, if he had a deputy like Hanuman!

Of councils and counsels V

Rama summed up ‘When a person comes to me seeking refuge in me, I cannot but grant it. May this end in victory or may this lead to defeat...

‘You are asking us!’ Exclaimed Sugriva. ‘You are a learned person and are the very embodiment of wisdom. I submit to you what I sincerely think of, my Lord. Please consider why this Rakshasa came to us in the first instance. There had been no clash between Ravana and Vibishana. Nor did Ravana attempt to kill him. Is it not laughable that a person moves away from the side of his brother, mother, father, teacher or the king in the face of a war? Is it fair?’

Innocence is the other name for Sugriva. He was talking against Vibishana. He was chiding him for leaving his brother and trying to join with his brother’s foe. He did not realise the faux pas that he was committing. Was it not true that Sugriva was guilty of a similar sin – if it were a sin – which he was attributing to Vibishana? Did he not seek the help of Rama to dispatch his elder brother? Little did he realise that his a speech would put him in a delicate situation. If the questions that he was raising were turned against him, how would he face them? But Rama remained silent.

There are several other instances where Sugriva shows out his impulsive nature. We will see them later.

Other chiefs rose one after the other. Not a single one of them was in favour of accepting Vibishana. Hanuman remained silent in a corner of the gathering. Rama turned towards him. ‘ மாருதி என்னும் நேர் இலா அறிவனை நோக்கினான், அறிவின் மேல் உளான் ’ He asked for his opinion just by glancing at him, with a raised eyebrow and by an inviting nod.

Hanuman did observe the vulnerability of Sugriva’s situation, though none made a mention of it. After the formal initial observations he started with a softening remark. ‘Vibishana must have heard of the fact that Vali was killed and Sugriva gained his kingdom. ( வாலி விண் பெற, அரசு இளையவன் பெற…) It is therefore natural that he came to Rama in search of his welfare. More over, this rakshasa is very virtuous. Look at his face. His very face reveals his intentions. In my search for Sita in Lanka, I had seen his house also. He is a deeply virtuous person. In fact, it was he who spoke to Ravana to leave me, quoting from books of yore. His daughter, Trijada, is by the side of Janaki, consoling her and reducing her pain.

‘I perceive his joining us as a good omen. In my view he has to be granted the surrender that he asks for. But, I don’t know my Lord, what you have decided in your holy mind ( வேத நூல் எனத்தகைய திருவுளம் ).’

Rama remained absolutely silent till the last word was spoken to him. ‘I think Maruti has a valid point,’ he observed. ‘When a person comes to me seeking refuge in me, I cannot but grant it. May this end in victory or may this lead to defeat. It is against Dharma to deprive a person of the surrender that he seeks.’ He then elaborated his reasons for accepting Vibishana into their fold and convinced the gathering.

And you know what he did? He sent Sugriva to receive Vibishana and bring the latter to him. Protocol was one reason. A king receiving a king-to-be. Ensuring that there were no bitter feelings left in the heart of Sugriva was another.

We will see more.

Child of eloquent tongue

A winner is seen by his communication skills. Nothing is impossible for the one who is well versed in the art of communication…

As we have seen earlier, Hanuman plays the most important role in the epic. We have been studying various facets of his character when we took leave of him for a while to examine a couple of the wonderful qualities of the dazzling hero of the epic, Sri Rama. We will now go back to Maruti, whom we saw as a trusted deputy and a crisis manager.
Anjaneya is known for his communication skills. We saw Rama conferring upon him the title Sollin Selvan (Child of eloquent tongue) even at the very first meeting. There are several instances in the story where his communication skills turn the rudder in the right direction, enabling a smooth sail in rough waters.

Not for nothing that Rama developed his trust in him. He singled out Hanuman and gave him his ring when the vanara army – 70 vahinis of them (by the way, vahini is a number that is many more times greater than akshauhini) – was being briefed by Sugriva, prior to its search for Sita.

Rama took Hanuman aside and gave him a description of Sita, her appearance and qualities. He even confided in him several intimate moments that the couple had, to enable him to convey them to Sita, when she was found, to establish the genuineness of Hanuman and to gain her confidence. Now, that is quite unusual. The normal practice would be to inform the entire army of the identification details of Sita and give them a message from Rama, so that anyone who is able to locate her can convey the message. No. Rama was convinced beyond doubt that it was Hanuman and Hanuman alone who would find his Sita.

Hanuman was the only one privileged to be taken into confidence by Sri Rama, from a sea of an army that was headed by veterans like Jambavan, Neela, Nala etc. We will be able understand the significance, if we recollect that Jambavan is supposed to be the most experienced and knowledgeable of the lot. We even tend to use his name, as a synonym for any of our colleague whom we consider is supreme in his area of work. ‘Ah, he is a Jambavan,’ we remark. But, the fact that Rama chose only Hanuman and not anyone else is noteworthy.

Please remember that Hanuman is still a deputy of Sugriva and has not yet become the devotee of Rama. He respects him beyond anything else in the world. He loves him. He has all the signs of a devotee. But he is still a deputy of Sugriva and looks to him for authority. We are going to see a change – and a diagonally opposite change – in Hanuman a few cantos later, after the search party headed by Angada (that included Hanuman) met Sampati, the elder brother of the vulture king Jatayu. He would no longer wait for a word or nod of approval from Sugriva, in the service of Sri Rama.
It is therefore apparent that Sri Rama saw this gem in the proper light and entrusted him with all the details of Sita, including his kanayazhi, the ring, to be shown to Sita when she was found.
A winner is seen by his communication skills. Nothing is impossible for the one who is well versed in the art of communication. It is a difficult art, which if not carefully handled, can cause misery.

Valluvar ordained therefore

ஆக்கமும் கேடும் அதனால் வருதலால்
காத்தோம்பல் சொல்லின்கட் சோர்வு. ( குறள் 642)

Prosperity and ruin are in the power of the tongue; guard thou therefore against imprudence of speech.
He also said "Weigh each circumstance aright and then speak the speech that is fit; for the increase of righteousness and profit there is no other thing of more worth to thee than it." (Kural 644)

Well, Maruti, the child of the eloquent tongue, lived up to the expectations of the Lord. We have invaluable lessons from his shining example.

Let us see him in action, again,