17:50, 18 ஏப்ரல் 2010 இல் கடைசித் திருத்தம்

Vali Episode

Was Rama right in killing Vali? How does Valmiki present the case and how Kamban builds the scenes and adds his own touches to enrich the drama?

The killing of Vali has been one of the incidents in the Ramayana that has generated enough heat in the past. Critics and commentators have not been tired in presenting argument after argument both against and in defence of Sri Rama. Mixed are the pursuers of the epic and the purposes of their pursuits have been widely and markedly different. A devotee of Sri Rama is contented with reading perhaps portions of the Sundara Kanda. Chanting would be the right word here. His purpose is totally different. He looks at Ramayana as a source for helping him to tide over a crisis. Undoubtedly the Ramayana does help everyone to tide over personal crises and there is nothing wrong in chanting Sundara Kanda with a fixed purpose in mind. Ramayana has been the source of strength for the poorest, lowliest and the lost.

The critic is basically a devotee too. But he needs something more than the benefits that Ramayana bestows. He studies the epic in toto. He holds each and every character under different lights and carefully and dispassionately allows light from different angles to fall on them. He knows for certain that his efforts would bring out the dazzling qualities of the gem that he is holding in hand. Sometimes such an effort brings out the hidden facets of the gem that were not seen in proper light at all, earlier.
Both the epics, the Ramayana and the Mahabharata have carefully built the characters in such a manner that there is not a single hero without the slightest blemish or a villain without at least a trace of goodness in him. If Dharmaputra was the embodiment of all that is good, the epic underlines his desire for the game of dice, playing it with all an equal zeal if not more than that of the gamblers in any of the casinos around the world. The history of Nala maharaja, narrated in the Vana Parva of the Mahabharata depicts Nala playing the game of dice with Pushkara so enthusiastically that he plays the game for months on end till he loses his all. But fortunately for him, sanity returned when Pushkara asked him to continue the game with Damayanthi, his queen, as the stake. He called it quits and walked out of it immediately.

The loser plunges into gambling with an increased zeal, says Valluvar. The more the loss, the higher the intensity. He says

இழத்தொறூஉம் காதலிக்கும் சூதேபோல் துன்பம்
உழத்தொறூஉம் காதற்று உயிர்

                                                           ( குறள்-940)

The passion for gambling increaseth with the losses incurred in bettings; even so doth the craving of the soul for life grow with the grief that it suffereth therein. (Tr. by Sri V V S Aiyar) The gambler plunges deeper and deeper into gambling with every loss. It is not unlike the desire of the person who is afflicted with the most painful of diseases, whose desire to live increases with the increase of his pains and sufferings due to the disease. Is it very difficult to read the central message? ‘Gambling is not any different from the most painful disease. Once you are afflicted, it is not easy to be cured unless you have the guidance and assistance of an expert. Sometimes the disease may be so strong as to elude any cure. Therefore be careful.’

We have come a very long way away from our pursuit. Let us get back to the subject in hand. The message of the epics is clear. None is above a closer and dispassionate examination and questioning. Actually the Poets want us to probe deeper and deeper into the drama they have created on purpose. The deeper one delves, the richer the treasure that he gets. Let us therefore get along with our pursuit. Was Rama right in killing Vali? How does Valmiki present the case and how Kamban builds the scenes and adds his own touches to enrich the drama?

We should first see how Rama happened to meet Sugriva. How he became friends with Sugriva rather than with Vali. Becoming a friend of Vali would have been a better choice for Vali was one among the two who had overpowered Ravana. Then why should he seek the alliance of Sugriva? Why should be declare his vow to annihilate Vali?

Who can be the perfect ally?

One who is overtaken by the height of misfortune is served only by another who has met with a similar fate…

When we parted yesterday, we planned to go over the events that led Sri Rama to seek the friendship of Sugriva and how he decided to dispatch Vali right at the beginning. There are several aspects in the story that have to be seen before we can take up the actual episode, so that it can be held under the right perspective and under a better light.

In the days when Rama and Lakshmana were sieving the forest in their search of Sita, they wander into the massive form of Kabandha, an ogre of an incredibly eerie shape. He was no more than a trunk – a colossal mountain of a trunk – without a head or a neck. His mouth was in his belly. There was just only one eye on his chest. His hands were eight miles long, says Valmiki. “The ogre was stationed blocking the way of the two brothers when they drew near him. Thereupon receding to a distance of two miles, the two brothers looked on the great ogre, Kabandha by name, who was cruel and terrible, a mere trunk as it were encircled with arms and most fearful to behold by his (very) constitution.” (Valmiki Ramayana, Aranya Kanda, Canto 69, Sloka 33-34)

Kabandha held both Rama and Lakshmana in his python like hands and squeezed them so hard that even those two great warriors could not bear it. “Though armed with swords and wielding strong bows and possessed of great strength, the two mighty armed brothers of fierce energy were reduced to a helpless plight when being pulled by the Ogre. (Ibid, Sloka 36)

Well, after an initial despondency – Kamban shows Sri Rama totally crest fallen and Lakshmana persuades him out of his bad mood and both the warriors kill Kabandha. At the time of his death Kabandha tells them that he would show them the right way to succeed in their effort if they cremated his mortal remains. They agree to do so and cremate him. It turns out that Kabandha was in fact a Gandharva son of Dhanu, endowed with extraordinary might and prowess. He used to frighten the Rishis in the forest, assuming unimaginable forms. Once when he did so, he was cursed by a great sage, Sthulasira by name, to remain in the same form without being able to get back to his original shape until his ogre form was cremated by Sri Rama.

When he was cremated, he assumed his original ethereal form and advised Sri Rama that he should look for an ally in his search for Sita, for without an ally nothing could be achieved. ‘puNai ilaadhavarku vElai pokku aridhu annadhE pOl’ Just as it is impossible for anyone to cross the ocean without the help of a float, ‘thuNai ilaadhavarukku indral pahaip pulam tholaiththu neethal’ it is impossible to cross the battlefield without being assisted by a suitable ally.

“Hear O scion of Raghu, how in reality you will be able to recover Sita. There are six expedients by recourse to which everything can be had after (due) deliberation (by monarchs) in the worlds. One who is overtaken by the height of misfortune is served only by another who has met with a similar fate. You along with Lakshmana are fallen in the height of adversity, deprived as you are of sovereignty and amenities of life. Because of this adverse fate a misfortune in the shape of abduction of your wife (Sita) has been suffered by you. Therefore such an individual (who has reached the culmination of adverse fate like you) must be made an ally. O jewel among the kind-hearted! Even though reflecting, I do not anticipate success for you without having an ally.”

                                                                        (Valmiki Ramayana, Aranya Kanda, Canto 72, Sloka 6-10)

Who can be the perfect ally? II

Only a person who has gone through a particular kind of suffering would be able to understand the suffering of the other person…

It takes a deeper study of human nature to make the statement that Valmiki has put in the mouth of Kabandha that we saw yesterday - One who is overtaken by the height of misfortune is served only by another who has met with a similar fate. The mindset of the persons who form an ally and help each other to come out of a particular kind of predicament should be alike, if the alliance has to mean anything. Only a person who has gone through a particular kind of suffering would be able to understand the suffering of the other person and look at him with sympathy, understanding and be supportive.

Well, Rama was undergoing an agony of a particular kind and Sugriva was experiencing pain of almost similar kind. Rama was in the forest, under a vow, gladly giving all the rights of his kingdom to his younger brother. Here was a younger brother in Sugriva who was chased all over the world because he was put in the throne under a critical situation. We will see both the versions of Valmiki and Kamban on how Sugriva happened to become the king, shortly. That was one common point. Out of kingdom. Added to this, Sugriva could easily get the sympathy of Rama, an elder brother who was too ready to give up his throne in favour of his younger brother. The act of an elder brother who was seething with rage unlimited and wanted to kill his younger brother was something strange and unacceptable for Rama. Apart from this, Rama’s wife was abducted and Sugriva’s wife was abducted too. That makes it a stronger case for them to come together to help each other out.

But at this point of time Kabandha does not give all the details to Sri Rama. He just prefers to give the barest minimum information. Vali and Sugriva are born to Indra and Sun respectively, to the spouse of a monkey chief, Rksaraja. “That monkey chief (Sugriva) who is possessed of extraordinary prowess, is full of energy and endowed with unbounded effulgence, true to his promise, cultured, resolute and highly talented, clever, intrepid, glorious and possessed of extraordinary might and valour – has been exiled by his high-minded brother for the sake of sovereignty.” (Valmiki Ramayana, Aranya Kanda, Canto 72, Sloka 13-14)

Kabandha does not fail to mention that Vali was “high-minded”. In fact Valmiki’s Kabandha gives a detailed account of the nature and qualities of Sugriva and even tells Rama that in no circumstance should Sugriva be disregarded. He clearly makes a statement that Sugriva would help him to find Sita, by sending his Vanara army to scour the world and to retrieve her from the abode of Ravana.

Kamban prefers his Kabandha to stop with the advice that Rama should seek the friendship of Sugriva. ‘ கதிரவன் சிறுவனான  கனகவாள் நிறத்தினானை ’ Sugriva (is) the son of Sun and of golden hue ‘எதிர் எதிர் தழுவி  ’ meet him in person. ‘ நட்பின் இனிது அமர்ந்து  ’ make friends with him ‘ அவனின் ஈண்ட வெதிர் பொரும் தோளி னானை நாடுதல்  விழிமிது ’ and search for the one with shoulders like the tender shoots of bamboo (Sita). That is the best of things to do.

The great dramatist that he is, Kamban reserves the details for a later scene, to be heard from the mouth of Hanuman. He builds up the drama with an eye on the criticism that Rama was too quick to promise Sugriva that he would dispatch Vali. He builds up the story very slowly and systematically to forestall the kind of criticisms that were advanced against the Vali episode. This is not to deny the fact that he had the advantage of the literary polemics of several thousand years that followed Valmiki’s creation of the epic.

The meeting of the heroes

Hanuman, in private, prepares Sugriva mentally before he brings him to meet Rama and Lakshmana…

Sugriva is a peculiar mix. When he appears in the Kishkindha Kanda, he is practically out of his senses. His sense of security is very frail and unbalanced, always ready to tilt towards a fall. He suspects anything and everything like the proverbial cat that tasted milk that was too hot and then was afraid of going anywhere near anything that was white.

We have seen the opening scenes when Rama and Lakshmana, guided to Rishyamuka Parvata, the haven of refuge of Sugriva who was hiding there from the pursuit of his powerful elder brother Vali. (See: Hanuman the Trusted Deputy) As we saw earlier, Sugriva was terror stricken when he saw Rama and Lakshmana walking at the foot of the hill, approaching him. Sugriva saw their bows and arrows and immediately and without giving a second thought came to the conclusion that they must be mercenaries sent by Vali to kill him. He instructs Hanuman to go and find out why these persons ‘sent by Vali’ are coming there.

‘kaalin maa madhalai idhu kaaNminO!’ See this O son of the wind! ‘karuvu udaya vaali evalin varvinaargaL.’ (They) are coming on the order of the hard-hearted Vali. ‘neela maal varai anayavar.’ They look like veritable blue mountains. ‘needhiya ninaidhi.’ Think of it (and find out the reason of their arrival) you who are an adept at reasoning. ‘ena moolam orgilar marugi Odinaar muzhai adhanin.’ So saying, Sugriva fled into a cave and hid himself.

Sugriva didn’t even stop to complete his instructions. It was left to the skills of his trusted deputy, Hanuman, to assess the real situation and build up a friendship between the two. Hanuman went to them. He felt a strange kind of feeling filling him up – unstoppable love for these two strangers. Despite that feeling, he remained so cool and true to his leader, Sugriva and collected information on them so tactfully, without giving much information to them about Sugriva. These have been fully described in the series under ‘Hanuman – the trusted deputy.’

Well, Rama and Lakshmana were made to wait in a particular spot while Hanuman went to Sugriva and informed him privately about the prowess of these two warriors who are the right ones to kill Vali. He danced like the very Shiva himself, performing his ‘oordhva tandava’ on the day of the deluge, so happy that they could at last find an end to all their misery.

It was such a difficult life for Sugriva and his followers who chose to remain with him against all odds. That Hanuman chose to leave the side of Vali and left with Sugriva was something that shows Sugriva did not do anything that was wrong against Vali. Hanuman, in private, prepares Sugriva mentally before he brings him to meet Rama and Lakshmana. He was aware that this poor soul would not act properly otherwise in the presence of these excellent warriors who have come to them, seeking their help in their search of Sita.

Hanuman knew fully well that unless Sugriva became the Vanara king again, he would not be able to help Sri Rama in any manner, for the search would require superhuman (or should we call it super ape!) efforts to scour the world. That would require the empowerment of Sugriva to command the forces. Hanuman’s farsightedness also told him that they might also have to fight the demons to retrieve Sita. He therefore made it a precondition that Sugriva should be made the king of Vanaras, if anything fruitful is expected to result from their alliance.

The unintended faux pas

When such a great person as Rama bends down to such a humble level, see how our frightened hero responds…

One is surprised to see the reaction of Sugriva, despite being prepared by Hanuman to face the occasion, when he met Rama for the first time. Hanuman had obtained a detailed account of their background and had informed Sugriva of the prowess of these warriors and also conveyed him the message the Sri Rama wants his friendship.

‘maayaiyal madhi ilaa nirudhar kOn manaiviyaith theeya kaan neriyin uiythanan.’ The stupid king of the ogres coveted the wife of Rama surreptitiously in the forest. ‘avaL thEduvaar.’ (Rama and Lakshmana) have come in search of her. ‘nee aiya thavam izhaithudaimayaal,’ because of your past good deeds ‘nedu manam thooyaiya udaimayaal,’ and because your mind is so pure ‘uravinaith thuNiguvaar.’ They look forward to an association with you.

Sugriva was told in very clear terms that these princes belong to a very reputed family of high lineage. Hanuman had also narrated the exploits of the forbears of Sri Rama. Therefore, Sugriva was fully aware that a person of very great stature has come to him, seeking his help. Sugriva had nothing worth to mention to his credit. His beginnings were overshadowed by his elder brother of supreme strength and valour. He was so loyal to him and knew nothing beyond service to him. Such a solicitation from a personality of Rama’s standing would have gone into the head of anyone else placed in Sugriva’s position. Not so, for Sugriva. He is still frozen with fear of his brother. He is not able to think of anything else. See how he reacts to Rama’s opening statement when they meet. Rama says:

‘mai aru thavathin vandha savari im malayil nee vandhu eiydhinai irundha thanmai iyambinaL.’ Sabari informed us how and why you are residing in this place. ‘yaangal utra kai aru thuyaram ninnal kadappadhu karudhi vandhEm.’ We are in a great distress. We came to see you and seek your help in overcoming it.

When such a great person bends to such a humble level, see how our hero responds. ‘muraNudaith thadakkai Ochi munnavan pinvandhEnai iruL nilaip puRathin kaarum ulagu engum thodara,’ My elder brother with a raised hand chased me all over the dark corners of the earth (with the intention of beating me to death) ‘ik kundru araN udaithu aagi uyndhEn’ I found that this hillock (provided me security against him) to be my fortification and have been living here ever since, because ‘aar uyir thurakkal aatrEn’ I could not give my life up. ‘charan unaip pugundhEn.’ I surrender unto you. ‘enaith thaangudhal dharumam endran.’ It is your dharma to protect me.

Sugriva didn’t even care to reply Rama. He doesn’t even show the semblance of having heard what Rama said. He acts as if he has not heard anything from his lips. That doesn’t however mean Sugriva was so selfish as to press for his demand first. He was so frightened out of his wits that he did not realise that Rama was looking for his support, because he had already started mentally depending on Rama. Kamban builds this drama in sharp contrast to what Valmiki had painted in his canvass. There Sugriva speaks with Rama as an equal, narrates his story on the first encounter, puts Rama to test, twice to ensure that this person is capable of delivering the goods.

There is a purpose behind Kamban’s building an element of innocence in the character of Sugriva.

The protector protected

Rama sought the help of Sugriva but it turned out to be otherwise. The seeker sought, the helper helped and the protector protected…

That statement of Sugriva must have put anyone off-balance. Any lesser individual would just have gone that way. Not Sri Rama. Yes. When he came to meet Sugriva, he was greatly distressed. He came to this place seeking the help of Sugriva. It was what he expressed to Hanuman when the latter met him for the first time. It was the opening sentence of Sri Rama’s address to Sugriva. And, what does Sugriva say! I come to him seeking his help. He doesn’t listen to me at all, doesn’t assure me that he would extend his help or even let me know that he has any interest at all in listening to what I am going to say or why I came to him in the first place. Instead, he is making a request to me, seeking my help. What kind of negotiation could this be!

In fact it was not a negotiation here – at least between Sri Rama and Sugriva. All the negotiations were skilfully done by his trusted deputy, Hanuman, later. Sugriva opens his speech with a supplication. He seeks the protection of Sri Rama, surrenders unto him.

Sri Rama forgets all his personal sufferings, the misery that he has been going through for such a long time, the depression that led him to the decision to give up his life at the hands of Kabandha, a depression out of which he was pulled out by Lakshmana. (It is just the reverse in Valmiki. Lakshmana is depressed and prefers to die at the hands of Kabandha and Rama consoles him. This however, is not the time to discuss the reason for this diametrically opposite scene painted by Kamban. Let’s see that when we study Lakshmana.)

Once he heard the word ‘surrender’ he is his own merciful self. ‘endra ak kurakku vEndhanai iraamanum irangi nOkki,’ Rama looked at the Vanara king with eyes full of compassion ‘undhanakku uriya inba thunbangal’ whatever be your pleasures and pains; ‘uLLa mun naaL sendrana pOga mEl vandhu uruvana theerpal’ whatever be your pains originating from the past or arising in the future, I will alleviate. ‘anna nindrana enakkum nirkkum nEr ena mozhiyum nEraa.’ All such (pains and pleasures) are mine too and he gave his word for it. Your pleasures are my pleasures and all your past, present and future pains are mine. I will do everything in my power to rid you of them.

An unconditional assurance. No strings attached. No questions asked. No conditions laid. Not even a single word spoken about Rama’s own predicament and his need for Sugriva’s help. Rama gave his word without asking for anything in return, though he opened his address with a solicitation. He knew the bare details when he made the assurance. He knew that Sugriva was living in Mount Malaya (which is an offshoot of Rishyamuka Parvata) because he was chased away by his elder brother. Nothing more. He didn’t know why it happened.

But that doesn’t matter to Sri Rama when he grants his ‘sarana gathi’ to anyone. Surrender unto him. The merciful Lord doesn’t look for credentials when his devotee seeks his protection. This is the same Rama, who in Valmiki tells Sugriva when Vibishana came to him seeking his protection, “I vouchsafe security against all living beings to him who comes to me only once and seeks protection (from me) saying ‘I am yours’; such is my vow. Bring him (hither) O jewel among monkeys, be he Vibishana or Ravana himself, O Sugriva! Security has (already) been granted in his favour by me. (Valmiki Ramayana, Yuddha Kanda, Canto 18, Sloka 33-34).

He was too ready to grant his ‘sarana gathi’ even to the very Ravana, if he chose to seek it from him, without going into the merits of the case. This Supreme nature is brought out by Kamban in this scene. And he has so wonderfully built his first defence against the critics of Vali Episode.

We will compare this scene with what Valmiki narrates, in our next instalment.

Where the difference lies

A threadbare and dispassionate analysis would show us the difference between the attitudes of Vibishana and Sugriva…

Valmiki Sugriva is much saner and is in a mood to lead the discussion though he was weather beaten by the cruel deeds of his brother against him. His heart was shrunk but was not totally sunk. The moment he met Rama, he greets him and starts, “You have been trained in the practice of righteousness, and are highly ascetic and fond of all, your virtues have (already) been recounted by Hanuman (son of the wind-god) in their reality. It is an honour to myself and my foremost gain too, my lord, that you seek amity with me, a monkey. If my friendship is acceptable to you, here is my hand extended (before you). Let this hand be clasped with yours and an abiding pact entered into (with me.)” (Valmiki Ramayana, Kishkindha Kanda, Canto 5, Sloka 9-11)

Shake hands with me. That is what Sugriva says. It is an ally that Rama was seeking and Sugriva was happy that a great person has come to him seeking his ally. He has several issues and he needs the help of Rama too, in getting them sorted out. ‘I will do this, this and this if you can do this, this and that.’ That’s how he sounds. He then breaks the branch of a sal tree, puts it on the ground, sits over it and offers Rama a seat by his side. The Poet says, “Breaking a bough of a sal tree, laden with flowers and thick with beautiful leaves, and laying it down, Sugriva then sat down on it with Sri Rama (a scion of Raghu). (Ibid, Sloka 13)

He then recounts his woes that he was suffering because of his elder brother’s oppression. “Having been exiled (by my elder brother, Vali) I move about in this forest, oppressed as I am with fear, O Rama! Alarmed as I am, my spouse (too) having been taken away, I have sought shelter (for my protection) in this mountain, which is difficult to access (for Vali). Having been banished and antagonised by my brother (Vali) O scion of Raghu, I live in the forest perturbed and alarmed, my mind being confused. (Therefore) grant me security, O highly blessed one, from Vali, stricken with fear as I am. You ought to ensure, O scion of Kakustha, that no fear may linger in me.”

Sugriva, though seeking protection, does so not as a devotee, but as an ally. There is a lot of difference between the sarana gathi that Vibishana sought and the friendship that Sugriva asked for. Sugriva was a king too. He had ruled Kishkindha for some time. He knew that his assistance was sought for. Therefore when he seeks the protection of Rama, he does it in style. Shaking of hands and offering a seat by his side!

This is not to underestimate the love, affection or devotion that Valmiki’s Sugriva had for Rama. A threadbare and dispassionate analysis would show us the difference between the attitudes of Vibishana and Sugriva. In fact, one can see the difference between this first meeting of Sugriva and Sri Rama, and the first meeting of Vibishana. Sugriva was approached by Rama whereas Vibishana approached the latter. Sugriva was an essential factor in the elimination of Ravana whereas Vibishana was not expected at all. This fact is acknowledged by great scholars. We shall see what Srinivasa Sastriyar has to say on this, in our next instalment.

The point of ambush

Another is the idea of killing Vali with a single arrow, ambushed behind a tree. There was no such idea, initially, says Sastriyar.

That is why, Right Hon’ble Srinivasa Sastriyar, commenting on this scene observes thus. “On the other hand, it is very interesting to see how at the very first talk between Rama and Sugriva, Lakshmana says to Hanuman on behalf of his brother. ‘My brother and I are seeking asylum at the hands of Sugriva. My brother, having been a wealthy man, distributed all his wealth before he left Ayodhya, and he attained great fame. Having been himself the protector of the world, he now seeks the protection of Sugriva. Rama, on whose favour the world used to wait, has now come to the very door of Sugriva, asking for his favour or prasada.’

“Many other slokas may be quoted. It shows the perfect contrast between the attitude of Sugriva and Vibishana when they approached Rama. Rama sought the protection of Sugriva and Vibishana sought the protection of Rama. That settles everything. In every respect therefore Sugriva was the equal of Rama and each needed assistance from the other. They were therefore on a similar or co-ordinate footing.”

There are several points that are adduced against Rama, in killing Vali. The above is one point that deserves our attention when studying the Vali episode. Another is the idea of killing Vali with a single arrow, ambushed behind a tree. There was no such idea, initially, says Sastriyar. He points out this Sloka when the accord of friendship was reached. “I shall dispose of the notorious Vali, who has wrested your wife. Infallible are these sharpened shafts of mine, glorious as the sun. Covered (at the end) with the feathers of buzzard and provided with a momentum, and shining brightly like the thunderbolt of the mighty Indra, (the lord of paradise), these arrows with pointed heads and straight joints will descend like angry serpents on that Vali of immoral conduct. See Vali struck down today on earth like scattered mountain with pointed shafts resembling venomous serpents.”

He points out the use of plural, arrows. Initially it was Rama’s idea to kill Vali in a straight fight and that is why he speaks about the use of ‘arrows’ instead of ‘arrow.’ But things take a different shape, when Sugriva is not able to believe in Rama’s prowess and puts him to test, once by asking him kick the skeleton of Dundhubi over a distance of ‘two hundred bows’ length.’ Rama did so. But Sugriva was still not convinced. He says that doesn’t set his mind at rest. Vali did the very same thing, of kicking the carcass of Dundhubi to an equal distance. But Vali was drunk at that time, and that would have limited the power of his kick. More over, this was a mere skeleton now what Rama kicked, whereas it was a freshly killed body, full with the weight of flesh and blood. He then puts Rama to another test, that is, to shoot an arrow through at least one of the seven sal trees. Rama pierces all the seven sal trees with a single arrow.

At that point of time, a delighted Sugriva tells Rama, “Who is the man that can stand in front of your and fight you? There is no man who can do it, because you have done all this, destroyed so many things with a single arrow.”

Sastriyar emphasises here. “The single arrow idea comes in now, as between them in conversation. I want you just to lay hold of these little points. They are not little, because we are puzzled to find out the mentality of Sri Rama and we cannot go and ascribe to him all sorts of dishonourable motives. Let us therefore remember that now for the first time, the idea of a single arrow comes in, the idea of how much can be exercised by a single arrow when it is directed properly by Sri Rama.”

This is another point that deserves our attention.

Superior among equals

Rama doubtless needed the help and support of Sugriva but he gave his assurance before he was assured of anything…

Let us get back to Kamban’s treatment of the story. We saw how Sugriva didn’t even listen to what Rama began to say; instead sought his protection and Rama instantaneously gave him his word declaring to share the pleasures and pains of Sugriva. He doesn’t stop with that. ‘matru ini uraippadhu ennE’ What more remains to be said? ‘vaanidai, maNNil ninnaich chetravar ennaich chetraar.’ Whoever causes pain to you has caused me pain, be it on earth or in the sky. ‘theeyare eninum unnOdu utraar enakkum utraar.’ Whoever is your friend, even if they are bad (and of questionable character) is my friend. ‘un kiLai enadhu.’ Your relatives are mine. ‘en kaadhal sutram un sutram.’ All my kith and kin that I love are yours too. ‘nee en in uyirth thuNaivan endraan.’ You are my friend who is as good as my very own soul.

All these promises, I wish to reiterate, are made before Sugriva gave any assurance. It was not an ‘I will do this if you will do that’ or conditional agreement that Sugriva entered into with the Lord here. Though doubtless Rama still needed the help and support of Sugriva and opened his part of the discussion with a request, Rama gave the assurance before he was assured of anything. That is something very close to a ‘sarana gathi’ that was granted to Vibishana. However, Vibishana had to wait till what was assured to him fructified. Here, Rama had to wait till what was sought for from his ally came to fruition.

This change, though it appears very minor at this point of our discussion is a major bulwark in the Vali episode. Since Kamban showed Sugriva in a dazed condition of mind in the beginning, he had to maintain that state further and allow things to happen naturally after that. The major point to note here is that while Valmiki’s Sugriva pronounces in detail the loss of kingdom, the torment that he was put through by Vali and the fact that Vali took his wife by force, Kamban’s Sugriva is silent on these points. He simply seeks refuge in Rama.

Then Kamban builds the drama so skilfully and ensures that Sugriva continues to be in the same mental state while the dissemination of information is done by Hanuman, a person who is a better communicator and a wise counsel who thinks of a win-win situation, taking care of the interests of both the parties involved.

After the avowal of friendship, Hanuman suggests that they reach Sugriva’s place and feast together. Well, they reach there and fruits, roots and leaves are served. After the feast, Rama takes rest for a while and then it occurs to him that the food was served by an all-male team and Sugriva’s wife was conspicuous by her absence.

‘virundhum aagi am meymai anbinOdu irundhu nOkki,’ Rama was their guest that day. He, stayed there with the truest of love (and after the meal) saw around. ‘nondhu, iraivan sindhiaa,’ He was pained to realise when he thought about it (and asked Sugriva) ‘porundhu nan manaikku uriya poovayaip pirindhu uLaai kolO neeyum pin endraan.’ Does it mean, he asked, that you also are leading a life, estranged from your wife?

None has mentioned that Ruma, wife of Sugriva, has been taken by force by Vali. But a natural event has made Rama to see the absence of Sugriva’s wife. Our scriptures lay down that attending to a guest is a joint responsibility of both man and the woman of the house. If the woman is absent on such an occasion then that signifies that there is something wrong.

Hanuman joins the conversation now, since Sugriva is not yet out of the stunned condition in which we saw him right in the first scene.

The story of Vali

Vali, who was the son of Indra, was a devotee of Lord Shiva and was endowed with extraordinary strength.

Since Kamban deviated from the basic idea in Valmiki and presents his case in a different manner, showing Sugriva not only as an ally of Rama but one who has been granted protection against his enemies, almost as it was the case with Vibishana, he is necessitated to make some finer adjustments in the events that follow. This deviation is built in to show that Rama was playing the role of a protector rather than that of an ally, in killing Vali. That is why he showed him acting a little funny when Rama approached him for help and sought his protection instead, without in the least realising what he was doing.

Kamban has a preset drama before him that has to be moved towards its end that was predefined. When he makes a deviation in order to build a defence, he has to see that he presents his case convincingly too. Since he showed his Sugriva in a slightly more than innocent frame of mind initially, his Sugriva has a very limited scope of asking anything openly from Rama. Valmiki’s Sugriva makes an open appeal to Rama to kill Vali. “By your goodwill, O lion among men, I hope to recover my darling as well as my sovereignty. (Pray) handle my hostile elder brother in such a way, O heroic prince, that he may not persecute me any more.” (Valmiki Ramayana, Kishkindha Kanda, Canto V, Sloka 30)

Now, it would not be a convincing argument if Kamban’s Sugriva asks for the killing of Vali openly, for obvious reasons. He in fact does not say a word after his initial supplication and conclusion of friendship. Now that Sri Rama raised the question about the absence of Ruma, the wife of Sugriva, Hanuman takes over to explain. He narrates the story of Vali and how Sugriva was unfortunate enough to be chased by his own brother, with an intention of killing him.

Vali, who was the son of Indra, was a devotee of Lord Shiva and was endowed with extraordinary strength. He assisted the Devas to churn the ocean of milk in their effort to obtain elixir – amrita. That is, even they depended on his strength in bring their effort to fruition. He was so valiant that he tied the mighty Ravana with his tail. Ravana was desirous of a single combat with Vali in order to establish his supremacy. Unfortunately he did not know that he was no match for Vali. He sneaked behind Vali when he sitting in an island, with closed eyes in preparation for meditation. Vali sensed this and tied Ravana in his tail, jumped over hills and scaled all the peaks, dipped in the oceans seven with Ravana hanging precariously from his tail. He reached home and tied Ravana over the cradle of Angada, as if he were a toy alive. Angada, the child in the cradle was so amused at the ‘ten headed insect.’ Angada uses this as a point of particular mention when he meets Ravana later, as the emissary of Rama before the commencement of war.

Vali had other special boons as well. One such was that Vali would receive half the strength of his enemy, just as he encounters them. But this is a myth, which will be taken up later, as we proceed. Sugriva was born to the Sun god and was contented to serve his elder brother for a very long time, until Maayaavi challenged Vali for a single combat.

The Mayavi incident

Mayavi was an ogre, and was elder to Dundhubhi. Vali and Mayavi had a personal issue to settle, on account of a woman. “While he justly ruled over his ancestral kingdom, I remained submissive to him at all times and stood like his servant. There was a glorious son of the demon Maya, elder than Dundhubhi. The said Vali formerly had a bitter enmity with him on account of a woman,” says Sugriva. (Valmiki Ramayana, Kishkindha Kanda, Canto 9, Sloka 4)

Mayavi arrived at dead of night in Kishkindha and challenged Vali to a single combat. Vali accepted the challenge and soon Mayavi could resist him no further. He then ran into a cave. Vali ran after him with the intention of killing him. Sugriva followed him. Vali posted him at the mouth of the cave and asked him to stand guard there till he came back, killing Mayavi. Twenty-eight months passed from that day. There was no sign of either Vali or Mayavi coming out of the cave. Sounds of anger and pain were heard outside.

“Since I did not perceive my (elder) brother with my own eyes (all these long months) my mind began to apprehend his death. Nay 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. Nay, blocking up the mouth of the hole with a rock as big as a hillock, and offering water (to the spirit of deceased), stricken as I was with grief, I returned to Kishkindha, O friend! Although I concealed the truth*, the secret was learnt by the ministers with effort.” (Ibid, Sloka 16-20)

• What Sugriva means here is that he did not inform the ministers and his people of his apprehension that Vali might have died and that the fact was found out by themselves.

But that still leaves Sugriva open to criticism. If he suspected that Vali was killed by Mayavi, why did he not rush in, to help Vali? Why did he block the mouth of the cave with a hillock? If he was afraid of facing Mayavi single-handed, why did he not spread the information, collect enough number of their warriors to eliminate Mayavi?

Sastriyar asks, “Is he a hero and dutiful brother, who knowing that his brother was inside the cave, closes the cave by means of a huge rock and walks away to become king and the husband of his wife? No doubt Sugriva thought at the time that it was not Mayavi that had been killed by Vali, but that it was Vali that had been killed by Mayavi. What grounds he had to think so, the Poet does not say; nor does Sugriva himself say. He saw blood come out after one year* of waiting. It might be the Asura’s blood or not. Sugriva imagined that it was Vali’s and hoping to shut the evil Rakshasa in, he put a huge rock. But we cannot forget that people might ask, “If he was not sure, why not make sure by walking in? Why did he not take his monkeys? People must have put that question and come to their own conclusion. Only we know that the Poet does not make an open censure of Sugriva’s conduct, but gives a charitable construction and says that he was by no means anxious to become a king, but that his ministers forced him to do so.”

That was a difficult position indeed. Kamban circumvents this point so beautifully. It is wonderful that his study of the original was so deep, critical, positive and objective. He proves his craftsmanship once again.

Thus he became the king

We forced him to assume kingship. It was not that Sugriva desired for his brother’s throne.

Hanuman continued his narration of the Mayavi incident and the events that led – in fact forced – Sugriva to assume the kingship of Kishkindha. Well, the narration remains the same as we saw in Valmiki in our last instalment till Vali gets into the cave, putting Sugriva on guard at the mouth. ‘We waited for 28 long months,’ says Hanuman. It was a year, according to Valmiki, as was mentioned in the speech of Sastriyar that we had quoted in the penultimate paragraph of our last instalment. But that is not a significant matter, affecting the events.

‘azhudhu azhungurm ivanai anbnin thozudhu irandhu’ He (Sugriva) was weeping. We bowed to him and begged of him out of love, ‘nin thozhil idhu aadhalaal ezhudhu vendriyaai arasu seiga ena’ and told him that it is your duty to govern. Therefore, ye of victory, accept the throne and rule over Kishkindha. ‘pazhudhu idhu endranan pariyum nenjinaan.’ (Sugriva) who was heart-broken did not accept it saying, ‘it will not be right if I do so.’

Now there is no question. Sugriva did not do anything. It was Hanuman who was responsible for the suggestion to accept the throne. It does not stop with that. ‘endru thaanum av vazhi irum pilam sendru munnavan thEduvEn.’ So saying, Sugriva insisted that he would get into the cave in search of his elder brother. ‘avar kondruLaan thanaik kola oNaadhu enin pondruvEn enaa pugudhal mEyinaan.’ In case I am not able to kill that slayer of Vali, I will die there itself, fighting him. He then attempted to go into the cave.

We stopped him from doing so; we pacified him; the wisest among us spoke to him and convinced him of the necessity that has arisen for Sugriva to take charge of the situation. ‘adutha kaavalum arigaL aaNayaal koduthadhu uNdu ivan koNdanan kolaam.’ Therefore we forced him to assume kingship. It was not that Sugriva desired for his brother’s throne.

Okay. Then what happens to the part of the story that the mouth of the cave was sealed with a hillock? Hanuman says that he and his team was responsible for doing so, absolving Sugriva of that act. ‘anna naaLil Mayavi ap pilathtu inna vaayilOdu eydhum enna yaam,’ (We thought that had Vali was killed) Mayavi would emerge out of the cave through its mouth and therefore, we ‘ponnin maal varaip poruppu ozhithu veru kundru elam udan adukkinEm’ brought almost all hills there, to the exclusion Meru alone, and sealed the mouth of the cave.

So it was not Sugriva who sealed the cave. It was Hanuman and others. Sugriva is thus totally cleared of all allegations and accusations and of possible motives behind his move. The fact that Hanuman is narrating the incident gives an added advantage. If this very same narration is heard from the mouth of Sugriva, it would sound like the attempt of the accused, standing in a Court of Law, pleading ‘Not guilty.’ More over, it would mean that he is not prepared to take responsibility for his act and is accusing his friends, advisers and counsellors for what happened, even though what he stated might be the truth.

Kamban wants the reader to understand that Sugriva is innocent and free from all kinds of accusations that he had been subjected to. He is so threatened and dazed that he is not able to speak for himself. For after all, a person in his position deserves the protection of Sri Rama, when he says, ‘I surrender unto you.’

The banishment and after

Vali had a strong reason to misunderstand the intention of Sugriva and he did misunderstand when he saw him seated on the throne.

As we know the rest of the story, Vali killed Mayavi after some more days and came to the mouth of the cave, only to find that it was sealed. He kicked the massive rocks and hillocks blocking the mouth of the cave and came out. He had a strong reason to misunderstand the intention of Sugriva and he did misunderstand when he saw him seated on the throne.

On seeing him, Sugriva fell at his feet and explained how it happened. “Seeing you here (without you after a year), I for my part was installed (on the throne) by the citizens as well as the ministers and not through covetousness (on my part). You alone are the sovereign deserving of honour, while I am ever your servant as heretofore. This installation of mine on the throne (of Kishkindha) was brought about due to your absence. I (hereby) restore (to you) your kingdom including ministers, citizens and the city (of Kishkindha) which vested (in me) as a (sacred trust) and which has been rid of (all) thorns.” (Valmiki Ramayana, Kishkindha Kanda, Canto 10, Sloka 4-8)

Vali did not listen to him. He was not prepared to believe him. ‘adal kadandha thOl avanai anji veng kudal kalangi em kulam odunga,’ Our lot was afraid of him at his enormous and strong shoulders (when he rose). ‘mun kadal kadaindha ak kara thalangalaal udal kadaindhanan ivan ulaindhanan.’ He, with his massive arms that once churned the ocean of milk, shook Sugriva so fiercely and beat him up so severely that he could not take it any more.

We somehow managed to escape from that place and are residing here, in Rishyamuka Parvata, which belongs to sage Matanga. It so happened that Mayavi’s brother Dundhubhi - who was in the form of a buffalo – challenged Vali. Vali killed him and hurled his body over a great distance, which fell close to the hermitage of sage Matanga, spilling blood over the entire place. That angered the sage and he cursed Vali, preventing him from entering the precincts of the hermitage and that he would die instantly if he did so.

That curse has been protecting Sugriva and the handful of his followers who went with him all over the globe before they reached Rishyamuka Parvata. Hanuman then dropped the bomb. ‘urumai endru iavRkku uriya thaaram aam aru marundhayum avam virumbinaan.’ Hanuman answered the query of Rama. Sugriva’s wife Ruma was absent because she was forcefully taken into possession by Vali. That shocked Rama. This is the first time in Kamban that Rama hears that Sugriva is deprived of his wife by Vali. (The mention is made at least thrice in Valmiki, by the time the story reaches a parallel scene.) Rama could not bear the very thought.

Remember what Kabandha told Rama? One who is overtaken by the height of misfortune is served only by another who has met with a similar fate. It was for Rama to see the plight of Sugriva now. He could, he alone could understand the agony that Sugriva was passing through at that moment. They have a common grievance that pulls them together. He could bear it no further. He had already promised Sugriva to partake in his pleasures and pains and alleviate him from all his past present and future troubles. For the first time, he is angered at this injustice. His immediate promise to kill Vali is made.

We will see the promise in our next instalment. And answer another question. How does Sugriva – who is under enormous stress and does not speak anything now – put Rama under test, for that is an essential part of the story.

I will kill Vali

Why did Rama assure Sugriva that he would kill Vali? Was it part of his duty as a protector or was it a mere business transaction?

Rama was listening to Hanuman patiently until he uttered the words, ‘urumai endru iavRkku uriya thaaram aam aru marundhayum avan virumbinaan.’ He (Vali) has taken Ruma, the wife, the very manna of life of Sugriva, out of his desire for her. ‘irumayum thruandhu ivan irundhanan.’ Sugriva has thus lost his possessions as well as his wife.

That angered Rama. ‘ayyan aayiram peyarudai amararkkum amaran,’ The Lord, the one with thousand names, the Superior of all celestials and immortals, ‘vaiyam nungiya vaai idhazh thudithadhu.’ (Was angered and) His mouth which once ate the entire universe away twitched. ‘malark kaN seyya thaamarai aambal am podhu enach chivandh.’ His lotus-like eyes reddened.

Very rarely did Rama show his anger on his countenance, rarer still in his words. It is remarkable that even when he fought his enemies, he did it with a smile, keeping his cool and never allowing himself to be eaten away by anger. In fact Ravana after his defeat at the hands of Rama in his first war, reaches his palace and recollects the events in his bed, alone. He thinks, ‘Even when he wiped the sea of the rakshasa army away and slighted me with his strength, ‘andhak kooni koon pOga uNdai theritha podhu othadhu.’ His face (wore a playful smile and) was like when he hit the hunched back of Manthara. ‘andri sinam uNmai therindadhu illai.’ I could not even see a trace of anger in his face.

One can understand how agitated Rama would have been when he heard that Vali took away Ruma by force. His anger showed on his face by way of twitching lips and reddened eyes. One of the very rare occasions when Rama was really seething with anger. ‘eeram neengiya sitravai sotranaL enna’ Because his step-mother who was devoid of all love for him, asked him to do so ‘aaram veengu thambikkuth than arasu urimai baaram eendhavan’ he gladly gave up the right of his heirship in favour of his younger brother. ‘parivu ilan oruvan than iLaiyOn thaaram vowvinan endra sol tharikkumaaru uLadhO.’ How can (such an elder brother) tolerate another brother depriving his younger brother of his wife?

That was the reason number one. That is his nature. He could not (and of course would not) bear such things. One has to remember that Rama came to Sugriva, seeking his help. Rama doesn’t have the assurance of Sugriva that he would do his best to help Rama in his search for Sita, as yet. Instead of answering Rama, Sugriva sought his protection. Rama came to know that he was wronged against. The issue now is that Vali used his physical might against Sugriva. Even if that could be understood, the fact that he took possession of the wife of his younger brother because he was stronger of the two and because Sugriva – apart from not in a position to protect himself – could not protect her was too much and was unacceptable.

This promise came from Rama, as a protector of Sugriva. This was an assurance given to some one who sought refuge and not a business transaction, ‘if you do this, I will do that.’ Rama is playing both his mortal and divine roles here and it is necessary to separate one from the other and see them in proper light.

How do I believe him?

Sugriva was not convinced that this person could at all kill Vali. What happens to him, if he fails to slay Vali…

‘Ulagam EzhinOdu Ezhum vandhu avan uyirukku udhavi vilagum ennninum,’ even if the fourteen worlds come to his rescue and stop me, ‘villidai vaaLiyin veeti’ I will kill him with my bow and arrows.’ ‘thalaimayOdu nin thaaramum unakku indru tharuvEn’ I will give you the kingdom of Kishkindha and get your wife back to you. ‘pulamayOi avan uraividam kaatu endru pugandraan’ show me where he resides.

‘Let me kill him right now and alleviate your suffering, Sugriva, show me where he is now. Start now. Right now.’ That is the speed with which Rama swings into action when the need arises. He considered that it was his duty to protect Sugriva. Sugriva was happy. The shore was at last at sight for this weather beaten mariner. He thought that the end of Vali was imminent and that all his troubles would vanish in a trice. But then his original fears swelled in his heart again. He was not able to believe that there could be a person so capable as to kill Vali. Vali was invincible. He could not so easily be slain as this person imagines. How many times has Sugriva seen the victories established by Vali? How many gory deaths has he stood witness to, that started as a test of strength with Vali and ended inevitably in the death of the challenger.

It was quite natural. He had undergone so much of suffering by the pursuits of Vali and so tired was he that he was not ready to accept that Rama was capable of killing Vali. Supposing this person could not make it, then what happens to him? If Vali establishes a victory over this human, who will save Sugriva from his wrath? How will he react to the fact that Sugriva colluded with someone to kill him? What guarantee has he that such a thing would not happen? But he was afraid of expressing what he thought of this, to Rama. ‘yaam eNNuvadhu uNdu,’ he told Rama. ‘I have to think about this.’ So saying he walked some distance away from Rama and Lakshmana, along with Hanuman and his other ministers.

It was once again Hanuman who comforted Sugriva. ‘Have you not seen the conch and chakra marks that he bears on his palm and feet? He is beyond doubt the very Narayana who has come down to this earth, for the sake of establishing Dharma.’ So saying Hanuman cited the super-human feats of Rama once again like his breaking the bow of Shiva. Hanuman mentions another important proof that Sri Rama was their saviour. ‘ennai eendravan iv ulagu yaavayum eendran thannai eendravarkku adimai sei thavam’ My father (the Wind god) had told me, ‘It is your duty and sacred penance to serve the Supreme one who is the father of Brahma, the creator of the universe. ‘ahdhe unnai eendra erkku uru padham endru uraithaan.’ Only that would be your salvation and my fulfilment.’

‘My father had told me that my mind would be filled with love inexplicable when I see him. My mind is full of unbounded joy and my love for him overflows. This is the sign of His arrival. Take my word for it. Rama is none but Narayana himself.

But that did not convince Sugriva.

Hari Krishnan