22:50, 17 பெப்ரவரி 2010 இல் கடைசித் திருத்தம்

Who can equal Bharata?

Look what he says! Lakshmana is anguished at the thought of Sugriva, having brought someone to kill his brother and when he mentions that to Rama…

‘Listen to this Lakshmana,’ says Rama. ‘ip piththu aaya vilangin ozhukkinaip pEsal aamO?’ Of what avail it is to discuss the nature of this animal (whose mind and lifestyle cannot be equated with that of a human being)? ‘eth thaayar vayitrinum pin pirandhaar ellaam oththal,’ If one analyses carefully and compares discerningly all the (younger) brothers born of any mother (be it animal or human) ‘baradhan peridhu uththaman aadhal uNdO?’ can any single one of them ever match or excel the shining qualities of Bharata?

Look what he says! Lakshmana is impelled by anguish at the thought of a brother, Sugriva, having brought someone to kill his brother and when he mentions that to Rama, the latter says, ‘There is no use in discussing animal behaviour. More over, which brother can ever match Bharata?’

Here is Lakshmana who has sacrificed his entire life in the service of Rama. He has left his wife behind in Ayodhya and has voluntarily and joyfully taken up exile simply because Rama has been exiled. And Rama says Bharata is incomparable as a brother! Many critics see this as a pointed chastisement. “We see him charge Sugriva with unbrotherly conduct, and receive a sharp reprimand at the hands of Rama,” says Sri VVS Aiyar, referring to this incident.

But there is another angle to it. Rama was not in the habit of praising the ones very close to him in their presence. There are just three occasions in the whole of Ramayana when Rama praised Lakshmana in his presence. We saw the first occasion in the Ayomukhi incident (See: Lakshmana, the catalyst) and we will see the other occasions in our later postings.

If Lakshmana served Rama, he did so for he considered that as his joy and his natural duty. It never had any other purpose behind it, even a simple word of praise. He never expected anything in return and that was so natural for him. This was in his very core and that is why we find Lakshmana remaining unaffected the least by the words of Rama, which could have been perceived as being blunt and feeling slighted. It is one of the great qualities of Lakshmana to remain undisturbed at this statement.

From this point onwards, the role of Lakshmana is somewhat pushed to the backstage, until we reach the Book of War. To quote Sri VVS Aiyar, “We see him carry Rama’s angry message to Sugriva, who in his drunken revels, forgets to come to Rama with his forces at the appointed time. WE see him take the word out of Rama’s mouth when Vali puts to Rama his last question, and give to Vali the plausible answer, which Rama would not and could not give. In all these places, however, he is only a side-actor. It is only in the Yuddha Kanda that he has the stage wholly to himself for long periods at a stretch.”

We have discussed most of these places and have studied the qualities of Lakshmana as depicted in these scenes. It is now time for us to move on to the Yuddha Kanda to see the distinguished warrior and the exceedingly obedient Lakshmana.

The voice of the rebel

‘No way. There is nothing more apt left for us to do than to take up our bows and arrows and fight. No more negotiations. No more talk of peace,’ protested Lakshmana…

We see Lakshmana wearing the garb of the rebel on two occasions in the Yuddha Kanda, raising his voice of protest against the more temperate attitude of Rama. We see him play the role of the impatient rebel in the very beginning of the Book of War. Just before the commencement of the war, we have seen that Angada was sent as an ambassador of Sri Rama to Ravana giving him one last opportunity to hand Sita back and to avoid war. (See: The last attempt for peace) When Rama announced his decision to send an emissary to Ravana, both Vibishana and Sugriva praised his efforts.

‘arakkar kOn adhanaik kEttaan; azhagitrE aagum endraan’ Vibishana said it was the most desirable thing to do. ‘kurakku inaththukku iraivan nindraan; kotravarkku uRRadhu endraan.’ Sugriva stood up and said what Rama proposed befits the kings. ‘irakkamadhu izhukkam endraan iLayavan.’ It is not right to show sympathy at this distance of time (when we have made so much advance in searching and locating and building a bridge across the ocean) ‘ini naam ambu thurakkuvadhu allaal vEru oru sol undo?’ No way. There is nothing more apt left for us to do than to take up our bows and arrows and fight. No more negotiations. No more talk of peace.

‘Who are you sympathising with O brother! He who has taken Devi away, harmed the celestials, who arrogated the kingdom of Indra to himself, does not deserve your sympathy any further. Remember! ‘Ezhai paal irakkam nOkki oru thani igal mEl sendra oozhi kaangirkkum vaazh naaL undhayai uyir paNdu uNdaan.’ He was responsible for the death of the old soul, Jatayu.

‘Let us assume for a while that Ravana comes in supplication and gives back Sita. ‘annavan thanakku maadhai vidin uyir aruLuvaayEl,’ If you spare him when he sends Sita back, ‘ennudai naamam niRkkum naaL elaam,’ (you have already given your word to Vibishana saying that) ‘ till the day my name is pronounced on this earth ‘ilanai mUdhUr mannavan nIyE’ you would be the king of Lanka. ‘sonna sol en aam?’ What would happen to that word? ‘sULuravu en aam?’ What would happen to your vow (made in Dhandakaranya to the sages) that you would obliterate the rakshasas from the face of the earth?

‘What is happening to you? Have you changed your heart? Perhaps you are rather hesitant to destroy this country of abundance. ‘eNNin,’ but if one thinks of it (clearly) ‘sirandhadhu pore,’ war is the only and best option. ‘sEvagan muruval seydhaan,’ says the Poet. Rama simply smiled. ‘ayarthilen.’ I am not muddled. ‘mudivum ahdhE.’ I know what is going to happen in the end. The words may also be interpreted to mean, ‘there is no change in my decision.’ It is but proper for those in power and authority to observe patience of the utmost kind and do all within their power to stop a catastrophe.

We know that subsequently Angada was sent to Ravana as Rama’s emissary. But soon, at the end of the first battle with Ravana when Ravana’s army was razed down and he stood alone, Rama very gracefully asked him to go back and come the next day, properly armed. At that time, he once again gives an option to Ravana to return Sita and surrender. At that time, he answers this question of Lakshmana and makes it clear how he would have handled the situation, if Ravana surrendered unto him.

Silence is more eloquent

And now there is only one voice that remains to be heard (that of Lakshmana) and that voice remains unheard. This is something very striking…

The speech of Lakshmana that we referred to yesterday, advising Rama that there was no point in sending an emissary to Ravana at such an advanced stage, might show him impudent, if not imprudent. It is not that he differed with Rama in many matters. If he had his own opinion about anything, he never hesitated to express it; but never persisted in trying to make Rama see his point of view, excepting in instances where Rama needed his moral support.

If one observes carefully it will be very clear that Lakshmana normally does not interfere in matters when Rama handles them, directly. One example is the very important turning point in the story, namely, Vibishana saranagathi. When Vibishana walks in, Rama just puts the question of whether to accept him or not, to the assembly in general. “The advice which has been tendered by Sugriva (the king of monkeys) regarding Vibishana (Ravana’s youngest half-brother) is extremely reasonable and has been heard by you (too). It is always desirable for one who is intelligent and capable of judgment and seeks the lasting good of one’s near and dear ones to express one’s (honest) opinion on knotty points in regard to duty.” (Valmiki Ramayana, Yuddha Kanda, Canto XVII, Sloka 32-33)

‘This is a knotty situation and it is necessary for me to know the opinion of all. I call upon everyone here who is intelligent and capable of judgment and who is interested in the welfare of all of us to express their opinion. What am I to do now?’ This is a very general question that is put to all who is present in the assembly. The scene is not very different in Kamban either. ‘ivan kaip pugar paalanO kazhiyar paalanO’. ‘Is he to be accepted or rejected,’ Rama puts the question open and at the same time keeps it very short. And we see one after the other all the Chiefs in the army of Sugriva like Jambavan, Nila, etc., and even juniors in the Vanara army Angada, Sarabha, Mainda, and others coming forward to tender their opinion, voluntarily and quickly, one after the other.

There and only two in the assembly who do not volunteer their opinion. One is Hanuman and the other is Lakshmana. ‘karuththu en seppu ena neRi tharu maaruthi ennum nEr ilaa aRivanai nOkkinaan.’ ‘What is your opinion? Make it known to us!’ Rama told Hanuman, who is unequalled in wisdom and Hanuman then narrates his personal experience in Lanka. He is in fact the only one who feels that Vibishana has to be accepted; but leaves the decision to Rama. ‘I don’t know what you have in mind,’ he submits.

And now there is only one voice that remains to be heard and that voice remains unheard. This is something very striking. Sometimes absence is more conspicuous than presence. This is one such instance. Lakshmana doesn’t speak throughout the discussion nor does Rama seek his opinion. Rama, in the above Sloka of Valmiki, has invited all who is ‘intelligent and capable of judgment,’ and more importantly, ‘whoever is interested in the common good,’ to express his opinion. These attributes, without doubt, include Lakshmana in every single and little detail. And why would Lakshmana remain silent!

Actually, there was no need for Rama to ask him to speak. He knew very well that if Lakshmana does not speak, it really means that he has already read his mind and is in agreement with him. Otherwise, it is not possible for anyone to silence him! If he was silent, it means only one thing, ‘He is in agreement with Rama,’ and nothing else. There are so many other instances similar to this one in the Ramayana. In almost all the places, we see Lakshmana, who is the closest to the heart of Rama, remaining silent when Rama handles matters directly. Not for nothing Lakshmana is known as ‘iLaya perumaaL’ the younger Lord.

The incident that we narrated yesterday is just an example that Lakshmana rarely differed with Rama and when he differed, he never hesitated from saying so.

The fist encounter with Ravana

The Poets do due justice to all characters, be it Rama or Ravana, or anyone else for that matter. The characters display a very rare quality to be seen these days…

The Yuddha Kanda is the most fascinating part of the epic, which unfortunately, is not read or spoken about much. It is where the characters bloom in their full glory. The Poets do due justice to all characters, be it Rama or Ravana, be it Lakshmana or Indrajit, or anyone else for that matter. The characters display a very rare quality to be seen these days, of praising the enemy’s might and superiority openly and right in his presence, even when struck by the arrows of the other man and bleeding. Thus we see Rama praising the prowess of Ravana, Ravana speaking high of the archery of Lakshmana, the power of the fist of Hanuman et al right on the opening day of the battle.

The war scenes in Mahabaratha are not any different. There we see Bhishma, Drona, Kripa among others admiring the swiftness and the extraordinary skills of Arjuna and others, right in the battlefield, even when the war is still going on. This is a trait that can be found only in great characters and that perhaps gives us the direction in which our minds need to travel, reach and be evolved.

Of course, we are still discussing Lakshmana; but it is not inappropriate to deviate a little and cast a cursory glance at the character of Ravana in so far as it is needed for the study and understanding of the character of Lakshmana.

It was no mean a character that Rama and Lakshmana had to contend with, fight and root out. Ravana’s greatness – despite his dark spots – cannot be overlooked and should not be understated. It has to be seen threadbare to understand what kind of a superior might that the brothers were faced with and what kind of strength of will and that of character was required to fight this super-demon.

Ravana spent numberless years in penance and in sincere devotion to reach the position that he was placed in. But if it is difficult to reach such a position, it is even more difficult to stay there, retaining the heights achieved. It is not that easy even for the sages to stay put in their position, having won and controlled their senses of desire. ‘adal veNdum aindhan pulaththai,’ says Valluvar, speaking on renunciation. ‘You have to fight hard to stay in control over the five-senses. It is a continuous and never ending process. Stumble here or go slip-shod there, they would return with all their vehemence, only to prove that they can enslave you from that moment on.’ Ravana is an example of what happens to a person who performs penance, attains the height of glory and then after having tasted power, loses control over his senses that he won only the other day.

Even after frittering his attainments, Ravana had not lost much of his charm, lustre or charisma. Rama, when seeing him for the first time in the battlefront and having been informed of his identity by Vibishana, admires him and showers words of praise on him to Vibishana. “Thereupon Sri Rama, the scourge of his enemies, replied (as follows) to Vibishana: - ‘Oh! Ravana, the lord of ogres, is invested with an extraordinary luminous glory! Like the sun, Ravana is difficult to gaze on because of his rays of light, I do not actually discern his form, fully invested (as it is) with effulgence. The body (even) of celestial and demon heroes may not be so bright as the body of the king of ogres is shining brightly.” (Valmiki Ramayana, Yuddha Kanda, Canto LIX, Sloka 26-28)

And this was the warrior that Lakshmana stood against in the first day of the war, so furious to see the person who schemed to covet Sita away, when he was entrusted with the responsibility of protecting her.

O! What a man!

Ravana is unable to believe the destruction that Lakshmana was wreaking in his ranks and files, under his very nose…

Speaking of the Yuddha Kanda, it becomes necessary once again to recall that Kamban paints so totally a different picture and develops the story in his own way, adding depth, beauty, skilfully building up the scenes and fortifying them in every respect. Though he builds the structure with the same material, retaining all the basic elements of the original, he has his own way of constructing. As Sri VVS Aiyar mentions, “Now the plot in almost all its details is Valmiki’s. But if Kamban takes the situation form 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 know how to bring out all its capabilities out of each situation, we feel the touch of the master-artist.”

The Yuddha Kanda in Kamban differs from its original in several respects. In some places he takes a single incident from the original and develops it and in some other places, he brings in entirely new incidents. He presents the characters like Kumbakarna from a totally different perspective. The first encounter between Lakshmana and Ravana is one such incident that Kamban has added to the original.

The first battle between Lakshmana and Ravana is handled differently in Valmiki. It is Indrajit who comes to fight the brothers and the Vanara host in the very first day of the war, in Valmiki. Indrajit lets loose the Naga-astra on the very first day there. Kamban starts the war in a different order. Here we see a small army of Ravana first entering the battlefield, with leaders of a much lower order marching in first, as is the established order in any war, always starting with the lower ranks first and bringing in more forces and top rankers only when such an attempt fails.

Ravana is apprised of the serious set backs that his army suffered at the hands of the Vanara host, who, with bare hands, stones and trees killed his ‘mightiest’ warriors and he comes out to fight himself. He is encountered by many Vanara leaders like Nila, Sugriva etc. who are not a match to him reel under his attack, soon. Lakshmana is enraged by the events and takes to the field causing extensive destruction in the ranks and files of the rakshasa army, twanging his bowstring like a thunder.

‘aatral saal arakkan thaanum,’ the mighty ogre (Ravana) ‘ayal nindra vayavar nenjam vItru vItraagi utra thanmayum,’ saw his soldiers running away from the field and go scattered ‘vIran thambi kUtrin vem puruvam anna silai nedum kuralum kELaa’ and heard the twanging of the mighty bow that resembled the eye brow of Yama, ‘Etrinan magudam,’ lifted his face up ‘ennE ivan oru manisan ennaa’ ‘is it after all a man who does all this?’ he thought.

Ravana was never prepared to accept the superiority of these ‘puny human creatures,’ when Sita had warned him about them; when Vibishana warned him; when his grandfather Maliyavaan warned him; and before any of these, the very Marïcä warned him about the excellence of archery, warfare and bravery of these ‘creatures’ and was advised times without number not to take them lightly. Now he is for the first time encountered by somebody who matches his prowess and he is not able to believe it ‘ennE ivan oru manisan’ is what he exclaims in his mind. Though the conventional interpretation is ‘is that a man who es all these?’ the words are actually loaded with another import as well. ‘O! What a man!’

A war of wits

Now this is a precarious situation. Lakshmana would not beat a retreat and he needed time to gather his weapons and get ready to face the demon…

‘So it was you who coveted Sita even when I was standing guard!’ chuckled Lakshmana. ‘kakkindra en nedum kaavalin vali nIkkiya kaLvaa!’ You thief who dared to covet Sita on whom I was standing guard! ‘pOkku indru unakku aridhaam.’ There is no escape for you today, now that you have come within my sight.

The duel that ensued was quite fierce, both the contenders being of equal prowess. Lakshmana ruled the field but Ravana, the cunning monster, had his way and broke the quiver of Lakshmana, making it impossible at least for a time for him to parry the arrows of Ravana with his own. ‘vaangum saram vaangaa vagai aRuththaan aRam maRuththaan,’ says the Poet. He broke the arrow case of Lakshmana, thus making it not possible for him (for a time) to respond quickly with his arrows.

Now this is a precarious situation. Lakshmana would not beat a retreat and he needed time to gather his weapons and get ready to face the demon. Who would imagine that Ravana would have the chivalry that Rama is going to display at the end of the war that day and refrain from engaging Lakshmana in battle! When he continues to shoot his arrows, what was the way out!

It was here that the ingenuity of Hanuman that came in handy. He quickly assessed the situation and swung into action. ‘Stop this!’ he roared. ‘poip pOr sila puriyEl,’ Do not indulge in unfair tactics. So saying he walked to the chariot of Ravana and said,’ ip pOr ozhi.’ Stop this for a while. ‘inip pOr uLa.’ There are a number of battles to come. ‘ivai kEL.’ Listen to this.

A word of praise is all that an egotist needs to put his mind away from the immediate job in hand. Just sing his glory for a while and tickle his ego and he would dance to your tunes. Hanuman knew this secret and he also knew Ravana’s thirst for listening to his own glory. He very tactfully used this. ‘vendraai ulagu oru mUndrayum,’ You conquered all the three worlds ‘meliyaa nedu valiyaal thindraai seRi kazhal indhiran isayai,’ and with your unparalleled valour wiped clean the authority of Indra. ‘dhisai thirththaai’ and quelled the guardian elephants eight with your physical might.

These words of praise that too from an arch rival in the battle front went into the head of Ravana and made him really heady. Hanuman very tactfully turned the praise into a taunt. ‘endraalum indru izhivu un vayin eydhum.’ He chuckled. I admit that you are Ravana of unequalled might. But see what is going to happen today. You would be enshrouded in disgrace today.

In four subsequent verses Hanuman builds up the tempo, starting with a seeming adulation and turning it into an insult, teasing the pride of Ravana. ‘I hear that your shoulders were strong enough to lift the Mount Kailash with the Lord. Now, listen to me. I am after all a monkey. Just, can you stand a punch from my fist?’

That set the mind of Ravana away from the immediate issue at hand. He forgot Lakshmana and started to have his exchange of blows with Hanuman, thus giving enough time for Lakshmana to get ready for the battle that was to follow.

His divine nature I

The Poet very carefully strives to put Rama in oblivion of his real self, not even recognising His own ‘periya thiruvadi’…

Unlike in His Krishna avatar, where the Lord exhibits in all His acts His divine nature, He acts so totally like an ordinary man in the Rama avatar. Even when Garuda, the divine vehicle of the Lord appears in the battlefield to relieve the brothers of the serpent noose let loose by Indrajit, Rama asks very innocently, ‘ayya! nee yaarai?’ Who art thou sire! ‘engaL arum thavap payanin vandhu ingu eydhinai,’ You came here because of the good effects of our penance and ‘uyirum vaazhvum Indhanai’ restored our lives and blessed us thus. ‘emmanOraal kaiyurai kOdarkku oththa kaatchiyai allai.’ The likes of us are incapable of repaying the debt of the good deed that you did to us, (unasked and without expecting anything in return).

Garuda, unable to break the rahasya till the completion of the purpose of His incarnation takes leave of Him, simply saying that he would come back on a later day to remind him of His real Self ‘pazhaya uravu uLa thanmai ellaam uNarththuven,’ he says. ‘I will narrate all the old tales and tell you how we relate to each other at the right time. ‘arakkanOdu am-maRa vinai mudiththa pinnar varuven.’ I will come back after you kill the demon (Ravana) in war ‘nalhu vidai,’ and now let me have your word of adieu.

That left Rama totally perplexed. ‘aar uyir udhavi yaadhum kaariyam illaan pOnan,’ he says. ‘He gave us back our lives and went without asking anything in return. ‘karuNayOr kadamai Idhaal.’ That is in the nature of the great and merciful people. The Poet very carefully strives to put Rama in oblivion of his real self, not even recognising His own ‘periya thiruvadi’ or the first of His devotees and paying rich and even venerable tributes to him.

There is a purpose behind this meticulous effort. Ravana had obtained a boon of invincibility from all forms of life, excepting humans and monkeys, whom he considered as ‘poor and puny creatures’ who can never come anywhere near his physical might, let alone the protection granted by the boons. It was therefore essential for Rama not to be reminded of his divine nature until the purpose of his incarnation is completed.

But there is an instance in the Ramayana when Lakshmana – not Rama – for a fleeting moment at least, realised his true self as part of Lord Vishnu. This happens only with Lakshmana and none of the other three brothers in any scene of the epic is shown in this state of mind, even for a short period.

It is generally believed that Valmiki showed Rama in his human form in all its joys and sorrows and Kamban put Rama under the divine shade, if not in thought, in word and deed indeed. But nonetheless, the above instance of Lakshmana seeing himself as an ‘inconceivable part of Lord Vishnu’ is narrated in Valmiki Ramayana as well. Going a little deep into it, we see Kamban putting it slightly differently, and doesn’t mention that Lakshmana realised his ‘true self’ (even for a short time) and unlike Valmiki, instead of showing it as a thought process of Lakshmana, gives out the same reason as a narrative of the Poet, turning the focus on to him instead.

And now for the scene under discussion.

His divine nature II

Ravana was simply flabbergasted by the speed and fury with which Lakshmana directed his arrows and he could not but express his amazement…

As we saw earlier, Hanuman diverted the attention of Ravana for a while and engaged him in exchange of blows. ‘poru kaith thalam iru paththu uLa.’ ‘I am endowed with might arms twenty ‘pugazhum peridhu uLadhaal’ and my fame for vanquishing my contender is well established.’ ‘varu kaith thala madha vem kari vali kettena varuvaai!’ ‘Thou in whose presence an elephant would appear to be a weakling ‘iru kaiththalm udyaai’ have (nonetheless) but two hands.’ ‘edhir ivai sotranai.’ ‘And you dared to challenge me for an exchange of blows! Even the Yama would hesitate to come before me and you had the temerity to stand before me and challenge me too! Here, here is my chest… come on pound me now!’

So saying Ravana opened his chest and Hanuman threw a punch that made the pieces of the tusks of the guardian elephants that broke when Ravana engaged them in combat and remained embedded in his body for a long number of years, to slip out from his back. Ravana was shaken out of his senses. But when it was the turn of Hanuman to receive a blow from Ravana, he experienced the same feeling that he had caused. Ravana was no mean a foe.

By this time, Lakshmana who has had sufficient time was ready and resumed his attack on Ravana who was happily destroying the Vanara forces. Ravana was simply flabbergasted by the speed and fury with which Lakshmana directed his arrows and he could not but express his amazement at his younger foe from whom he did not expect such force at all.

‘nandru pOr,’ said Ravana to Lakshmana. ‘Good is your battle. ’nandru vali.’ Your strength is impressive. ‘nandru pOr aaL vali.’ Good is the way in which you handle this battle. ‘nandru vIram.’ Good is your bravery. ‘nandru nOkkam.’ The accuracy of your aiming is good indeed. ‘kaik kadumayum nandru.’ Good is the swiftness with which your hands shower the arrows. ‘nandru kalviyum.’ Your training in archery is equally good. ‘nandru nin thiNmayum nalanum.’ And your physical might and manliness are very well indeed! 'endru kaim mariththu iraavaNan,’ so saying Ravana raised his arm and pointing to Lakshmana said, ‘nee oruvan.’ You are matchless.

However you are not that alone. There are three others – and only three – with whom you can be thought of as an equal. ‘kaanin andru igal karan padai paduththa ak kariyOn thaanum,’ Rama who killed Kara and his vast army ‘indhiran thannai oru thanu valam thannal vaanil vendra en madhalayum,’ my son Indrajit who by his skill of archery won Indra, the lord of celestials and ‘varisilai pidiththa yaanum,’ I who hold this massive banded bow. None other can even be compared with you.

So saying, Ravana realised that it is not possible to overpower Lakshmana with the bow and arrows. He quickly decided to use the lance that he had received from Brahma and threw it on Lakshmana. ‘eRindha kaala vEl,’ the lance hurled by Ravana, ‘eydha ambu yaavayum eriththu pOi uga,’ burnt all the arrows shot by Lakshmana (to stop it) and turned them to pieces ‘thee uga visayinin pongi,’ it seethed forwards spitting fire ‘seRindha tharavan maarbidach chendradhu,’ found its target in the garlanded breast of Lakshmana. And Lakshmana fell down unconscious.

“Lakshmana (a younger half-brother of Bharata) struck the javelin, even as it came flying (towards him) with weapons and flame-like shafts. Nevertheless that javelin entered the broad chest of the aforesaid son of Dasaratha. Grievously hurt by the javelin, that well-known, powerful and pre-eminent hero among the Raghus began to burn (with pain) as he lay on the ground. Approaching him all of a sudden while he was losing his consciousness, the king (of ogres) caught him violently in his arms.” (Valmiki Ramayana, Yuddha Kanda, Canto LIX, Sloka 109, 110)

His divine nature III

This is the only place in which Valmiki shows Lakshmana as being aware of his divinity and the fact that he is an incarnation of the Supreme…

It would be more appropriate to say that Lakshmana was semi-conscious rather than unconscious, hit on his chest by the javelin of Ravana. It was not the near stupor that had reached twice in his battles with Indrajit and later, towards the end, accepting the ‘Shakthi’ of Ravana that was hurled at Vibishana

Ravana saw the wonderful opportunity to end the war in a jiffy. Suffice be it for him to pick Lakshmana up from the ground and walk back to his palace, and with Lakshmana as captive, he can twist the arm of Rama. But to his bewilderment, he could not move Lakshmana at all! The shoulders that lifted Mount Kailash with Lord Shiva and Uma on it, could not even move Lakshmana an inch. ‘edukkal utravan,’ Having attempted to lift (Lakshmana) ‘mEniyai Endhudharkku Etra midukku ilaamayin,’ since he found himself incapable of lifting him up ‘iraavaNan veidhuyirppu utraan,’ Ravana gasped in utter disbelief.

It is here that Valmiki makes that most unusual statement. The divinity of Rama, the awareness that he in reality is the reincarnation of the Supreme is totally absent as far as Rama is concerned, until we reach the Uttara Kanda, that too, at the very end of the story. But see what Valmiki mentions as the reason for Ravana not being able to lift Lakshmana from the battlefield, to capture him.

“(But) Lakshmana (a younger half-brother of Bharata) could not be raised by the (same) arms (of Ravana), by which the Himalaya, the Mandara and the Meru mountains or (even) (all) the three worlds (viz., heaven, earth and the intermediate aerial region) including gods could be (easily) lifted up.” (Valmiki Ramayana, Yuddha Kanda, Canto LIX, Sloka 111) But then, why? Why could not Ravana do so? What happened to his strength? Valmiki continues…

“Even though wounded in the space in between the two breasts by a javelin (which originally belonged to Brahma), Lakshmana recalled himself to be an inconceivable part of Lord Vishnu. Therefore (even) of pressing between his arms Lakshmana (son of Sumitra) who was capable of crushing the pride of demons, Ravana (a thorn in the side of gods) was not able to lift him up.” (Ibid, Sloka 112, 113)

This is the only place in which Valmiki shows Lakshmana as being aware of his divinity and the fact that he is an incarnation of the Supreme. And that too, this awareness seems to last for just as long as it was needed. The point is, Lakshmana for a few moments played His part (and not ‘his’ part!) till Ravana that too in a short while, grew tired of this exertion and the scene changes so very quickly. “Filled with rage, Hanuman (son of the wind-god) thereupon darted towards Ravana. Full of fury, he struck the later in the chest with his fist, which came as a thunderbolt. Under that blow of his fist, Ravana, the lord of ogres, fell to the floor of his chariot on his knees, reeled and lay prostrate.” (Ibid, Sloka 114, 115)

Look at the scene once again. Lakshmana is still lying on the ground, half-conscious. Ravana is lying spent and bleeding close to his chariot. Only Hanuman is standing by Lakshmana. In the next few moments what was not possible for Ravana, becomes possible for Hanuman.

Love makes it possible

What was not possible for insolent might was such an easy task for love and devotion…

Moments back Ravana could not take Lakshmana in his arms. And now when Ravana has lost his senses, Hanuman jumped in and picked Lakshmana up in his arms and moved away from that place. And with what ease! See how beautifully the Poet puts it.

‘thoga orungiya gnanam ondru evarinum thUyaan,’ Hanuman the wisest of wise and the most virtuous of all, ‘thagavu koNdadhu Or anbu enum thanith thuNai adhanaal,’ aided by the strength of his love and ‘agavu kaadhalaal,’ by (the strength of) his devotion, ‘aaN thagai aayinum,’ though a male (monkey) ‘magavu koNdu pOi maram pugum mandhiyai nigarththaan,’ resembled a monkey-mother who holds her baby to her breast and hurries to the safety of the tree.

What was not possible for insolent might was such an easy task for love and devotion. ‘I do not deny that Hanuman is a male and you might perhaps think I am giving a wrong simile,’ the Poet seems to suggest when he says ‘aaN thagai aayinum.’ Yes, he is a male but in his matchless love and devotion he resembled a mother. He resembled a monkey-mother who picks her baby up and holds it to her chest and rushes to the safety of the tree.

That incident very clearly establishes for a second time what Valmiki narrated – Lakshmana recalled himself to be an inconceivable part of Lord Vishnu – which awareness, I reiterate, both the Poets have not ascribed to Rama until he is reminded of it by the very Dharma himself who came to tell him that it was time for him to depart, as the purpose of his incarnation was over.

Lakshmana soon regained his consciousness and by that time Hanuman had reached Rama and the field now witnesses the fury of Rama and the war of the first day ends with Ravana losing all his army and divine weapons and walking back to his palace, in shame, humbled by the ‘two handed puny creature’ who was man enough to allow him respite and so gracefully told him ‘indru pOi pOrukku naaLai vaa,’ Go back now and come properly equipped for war tomorrow. “(Therefore) depart (for the present), O king of the rangers of the night! Re-entering Lanka and resting (awhile), sally forth (again), (duly) mounted on a chariot and armed with a bow, then (remaining) seated in your car, you shall witness my strength.” (Valmiki Ramayana, Yuddha Kanda, Canto LIX, Sloka 142, 143)

‘nadandhu pOi nagaram pukkaan’ says Kamban. He walked back to his city. Imagine! The great Ravana – probably the first owner of an aircraft! – walking back to his city is no ordinary event! Quite a news to hit the headlines! But even at that time, the Poet says, there was only one refrain running in his mind and that was, ‘How am I going to face Sita now!’ He was not mindful of the shame of celestials and all the three worlds were laughing at him. ‘saanaki naguvaL endrE naaNaththaal saambugindraan.’ He is filled with and is dying of shame at the thought that Janaki would laugh at him.

It was the main purpose behind Rama sending him back on that day, is what scholars say. Rama waited till the last vestiges of the lust that he had in his heart died its natural death and fought with the true warrior that Ravana was on the last day, who took to the battle-front, devoid of his lust and returned with his mind set in determination, (in the words of the Poet) ‘either Sita should be widowed today or Mandodhari should become so.’ But it is too premature to speak of Rama’s valour now. Let’s get back to our young soldier.

Hari Krishnan