14:06, 11 ஜனவரி 2010 இல் நிலவும் திருத்தம்

Lakshmana’s question answered

Remember this question of Lakshmana – If Ravana hands back Sita now, what would happen to your promise to Vibishana…

From that point onwards Rama took over and very soon Ravana was stripped bare of his army, defences, divine weapons and his crowns ten rolled on the ground. Ravana was ashamed. His head, for the first time, hung low. Hear it from the mouth of the Poet. ‘aRam kadandhavar seyal idhu endru ulagelaam aarppa,’ People shouted joyously ‘This happens to anyone who transgresses the path of Dharma.’ ‘niram karindhida,’ his complexion darkened ‘nilam viral kiLaindhida nindraan,’ he stood there, his toes drawing lines on the ground. ‘verum kai naatrinan.’ His bare (weaponless) hands hung low ‘vizhudhudai aal anna meyyaan,’ resembling a banyan tree with rooting branches.

I am tempted to write on the magnanimity of Rama. Though the field belongs to Lakshmana, I cannot but quote a few words of his, addressing Ravana at this moment when his Rival stands weak, spent and alone. ‘I can kill you this very moment,’ says Rama ‘but I won’t.’ ‘aRaththinaal andri, amararkkum arum samam kadaththal maraththinaal aridhu,’ Wars are won by Dharma and not by might. It is not possible even for the celestials to be victorious unless they stand by Dharma. ‘enbadhu manaththidai valiththi.’ You need to comprehend and understand this deep in your mind. ‘paRaththi nin kiLayodum padhi puga iRaththi,’ you will die this very moment with the large crowd of your men. ‘yaan adhu ninaikkilan.’ But that’s not what I want to do now. ‘thanimai kaNdu irangi.’ I pity you. I sympathise with you, for you are alone.

Here is the man! Here is the hero! Here is the greatest of all greats that mankind has ever seen! Rama gives Ravana another opportunity now. The reader would remember the question of Lakshmana that we heard in our earlier posting (See: The voice of the rebel), when Rama sent Angada as his emissary just before the commencement of the war. ‘If Ravana hands back Sita now, what would happen to that promise that you made to Vibishana, to make him the king of Lanka?’ Rama answers this point by his action now.

‘siRayil vaiththavaL thannai vittu,’ Release her whom you have imprisoned. ‘nin thambiyai iraakadhar mudhal pEr iRayil vaiththu,’ and make your younger brother the king of Lanka and ‘avarrkku Eval seydhu iruththiyEl’ and if you serve him as your master, ‘innum thaRayil vaikkilen nin thalai’ I won’t roll your head on the ground.

Number one. Leave Sita. Number two. Make Vibishana the king of Lanka and accept him as your master. If you accept these two conditions, I would spare your head. If you do not, I leave you for now. ‘indru pOi pOrukku naaLai vaa.’ Go now and come well prepared and armed for war tomorrow.

And that aptly answers Lakshmana’s questions. This is how Rama handles the situation when his rival was almost overpowered and he had his life at his disposal. And he knew very well that Ravana would not accept any of the two and that he should wait till his mind is wiped clean of its lust. Ravana’s exit that day led to the waking up of Kumbakarna and the exciting battle that ensued between him and Lakshmana before he was finally killed by Rama.

Kumbakarna and Lakshmana I

It was not an easy war that Lakshmana fought and it was not ‘just another ogre’ that he was confronted with…

We have already discussed the splendid qualities of Kumbakarna in fifteen instalments (See: The two opposite paths of Dharma to Duty is the other name of Dharma). As we saw, Kumbakarna, when he comes to the battlefield comes to perform his duty and duty alone, as a soldier, though at heart he disapproves of what Ravana did. He even censures Ravana and advises him to send Sita back and tells him not to take lightly of Rama and Lakshmana, underlining their invincibility. Unable to convince Ravana, he comes to the field giving his last piece of advice to Ravana.

‘vendru ivaN varuvan endru uraikkilEn.’ (I now take leave of you and am on my foot already. But) I would not say I would come back victorious. ‘vidhi nindradhu pidar pidiththu undhugindardhu.’ It is Fate that is pushing me forwards by the nape of the neck. ‘pondruvan.’ I will be killed. ‘pondrinaal,’ and if I die, ‘polan koL thOLiyai nandru ena naayga vidudhi nandru,’ send Sita back for good, and that is the only good thing that would remain to be done (after my death).

Kumbakarna therefore leaves for the battle front with a clear mind, convinced about the defeat and death that is going to confront him for the first time in his trail blazing row of successes. Though he is not blessed with special boons, by the sheer strength of physical might and his valour, he had a number of splendid and glowing victories to his credit. He is the terror of celestials. ‘avan uNarndhu ezhundha pOdhil asurarkaL paduvadhu ellaam,’ says Vibishana, referring to Kumbakarna. ‘ivan uNarndhu ezhundha kaalaththu imayavar paduvar endhaai!’ There is only a minor difference between Lord Vishnu and Kumbakarna. He is immersed in His all-knowing sleep. Kumbakarna has only one boon to his credit, that of a very long spell of slumber. When Kumbakarna wakes up from his slumber, the celestials would undergo all the travails that the asuras would undergo when Vishnu wakes up from his divine-sleep.

Though Kumbakarna is against this war, though he is convinced of the folly of Ravana, though he in the depth of his heart worships Rama and Lakshmana (of which we have already seen in The Last Moments) he puts his soul and heart into his duty and fights like the true warrior he is till the very last moment.

Kamban works his magic in the war scenes detailing the terror-striking sight of Kumbakarna’s enormous frame and the way monkeys get entrapped into his long fingernails and the way he rolls them into bundles of shapeless flesh with a simple slap. Hanuman, the tower of strength, rushed to the spot, challenging Kumbakarna. ‘If you are able to withstand the impact of this mountain that I throw on you,’ roars Hanuman, ‘I promise that I won’t fight with you ever again.’

But lo! Kumbakarna didn’t even attempt to stop the hillock hurled at him by Maruti. ‘kaar udhir vayirak kundram kaathilan.’ He didn’t even raise his hand to ward it off. ‘thOL mEl Etraan.’ Took it on his massive shoulders. ‘Or udhir nUru kUraai ukkadhu.’ That hillock shattered into hundreds of pieces. ‘He is not to be taken lightly,’ said Hanuman to himself. Remembering his vow not to stand against him and fight, he moved away from the place.

This background is to be kept in mind when we see the battle that ensued between Lakshmana and Kumbakarna. It was not an easy war that Lakshmana fought and it was not ‘just another ogre’ that he was confronted with. This was a giant whom the very Hanuman decided not to fight against.

Kumbakarna and Lakshmana II

Kumbakarna’s rich tributes to Lakshmana during the battle and at the time of death…

Lakshmana hastened to the spot, his arrows announcing his arrival, swifter than the swiftest of shafts. ‘naaN erindhanan silayinai,’ writes the Poet. He twanged his bow and ‘arakkiyar nagu pon pUN erindhanar,’ the rakshasa women in their hundreds and thousands had to remove their thaali – mangala sutra – that very moment. That day, Hanuman became his carrier, as did he for Rama in the first day of the battle, when Rama fought Ravana.

The war scenes are worth reading in their original just for the pleasure of the rich and realistic portrayal. Lakshmana’s part as a warrior just begins on the second day’s war with Kumbakarna. Kumbakarna is astounded by the skill, aim and force of his archery. ‘seruvil maaNdavar perumayum,’ (looking at the) large number of demons that died in a few moments ‘ilakkuvan seydha vari vil aaNmayum nOkkiya pulaththian marumaan,’ and at the speed with which Lakshmana shot his unfailing arrows, incessantly and relentlessly, Kumbakarna, the descendant of Pulastya said ‘thiri puram setra dhEvanum iavanumE oru vilaaLar,’ If at all he can be compared with any other archer, there is only one in the entire universe. Who else but Lord Shiva who destroyed the Thiripuras with an angered smile would but match him? ‘endru aayiram kaal eduththu uraiththaan’ Kumbakarna muttered this to himself a thousand times.

‘So, it is you who severed the nose and earlobes of my sister?’ he roared at Lakshmana. Though it cannot be said that Kumbakarna is angered at heart when he uttered these words, nonetheless, he was sincere to the core in fighting for his brother’s side – not for his brother’s cause, of course. ‘avaL kUndhal thottu Irththa kai, thalaththidaik kidaththuvan, kakkudhi.’ Be forewarned and defend yourself! I am going to sever that hand that took my sister by her hair.

The warrior spirit in Lakshmana answers in a quick repartee. ‘maatrangaL num paal villinaal sollin andri,’ If at all I answer your braggadocio, I do so with my bow and arrows and ‘vem thiral veLga sollinaal sollak katrilam yaam,’ I have not learnt the art of bragging. When I answer, I answer with my action and not with my words.

Lakshmana very soon destroyed the massive chariot on which Kumbakarna was stationed. The reader would recall here the description of the Poet that Kumbakarna, sitting cross-legged on the floor would be as tall as Ravana standing by his side. Lakshmana did not have this advantage of height but the warrior that he is, he would not fight this ogre, seated on the shoulders of Hanuman any more! He jumped from Hanuman’s shoulders, stood on the ground and fought Kumbakarna.

At that time, the reinforcements sent by Ravana reach the warfront and the scene is taken charge of by Rama, who severed the arms and legs of Kumbakarna, leaving the huge trunk of his lying on the ground, not willing to stop even at that helpless moment, taking huge mountains by his mouth holding them between his lips, and flinging them on the Vanaras with his tongue.

At the time of death, we see the heart of Kumbakarna who seeks Rama’s protection for Vibishana till the day the latter becomes the king of Lanka. ‘I say this because ‘the one who does not have any virtue’ (Ravana) is callous,’ says Kumbakarna. He would not think of him as younger brother and spare him. He needs to be protected. ‘unnaithaan umbiyaithan anumanaithan embi piriyaanaga aruludhi.’ Please see to it that my brother does not leave the side of you, your brother or Hanuman.

Kumbakarna sees only three persons capable of protecting Vibishana from the wrath of Ravana. Rama, Lakshmana and Hanuman. A compliment indeed!

The Battle with Atikaya I

The first two days of battle was something like a net-practice for Lakshmana. If one observes, he has never had the field for himself in the long list of events in the epic up to this point. Practically, after guarding the yaga of Viswamithra we do not at all see him getting a part in any major role to play in the several battles that ensue. He has always been playing a second fiddle to Rama whenever an ogre here or a demon there was killed.
In the battle that ensued after the Surpanakha incident with Kara and Dhushana, Rama orders Lakshmana to guard Sita and take the field to himself, despite the persistence of Lakshmana to allow him to handle it by himself, all alone. It is only after the death of Kumbakarna, Lakshmana’s role as a warrior of a superior order comes to light and full play in the battle with Atikaya.
The death of Kumbakarna really shakes Ravana out of his pride. He has himself tasted defeat at the hands of Rama but he is not prepared to accept it as ‘defeat’ at all. Though he felt a little downy for sometime, his vanity soon filled up the vacuum created by the ‘temporary setback’ that he suffered at the hands of Rama. He comes down heavily upon the soldiers and ministers who came back from the field with the news of the killing of Kumbakarna.
‘ummayin nindru naan ulagam mUndrum en vemmayin aaNdadhu,’ he yells. I ruled all the three worlds thus far, solely by my valour, my prowess and my might. ‘nIr en vendriyaal immayil nedum thiru eydhinIr.’ All of you enjoyed the fruits of my hard won victories (which I won due only to my might and nothing else) and luxuriated under my strength. You should have protected my brother and given your life up before he died. You did not. You shamelessly returned, carrying the news of his death to me. ‘inich chemmayin in uyir thIrndhu thIrdhiraal.’ All that is left for you to do now in right earnest is to pay this debt back to me by shedding your lives, in fighting for my cause.
This is one of the favourite techniques of Ravana. He never gives room for others to point out his fault, his failure and his defeat. Instead, he simply whips up guilt feelings and passions and works them up to his advantage. Though Ravana is right to an extent in his claim about his victories, the role played by others in them can never be denied especially that of Kumbakarna and Indrajit. Any victory is the result of teamwork. But Ravana conveniently polishes it off and arrogates all the credit to himself. ‘All the victory is due to my valour. And when there is a defeat, it’s all due to you.’ A very wrong example of leadership. And a very wrong statement to make at such a moment. A true leader owns responsibility and never tries to administer pinpricks to his team.
But Ravana prefers to taunt, to ridicule and to rouse guilt feelings in his followers for that was the only option left to him, as the cause for which he is pressing for their support is not a cause at all. If at all it affects, it affects only him and not anyone else! His taunts, as could be expected, resulted in a spirited response from one of his sons, Atikaya. He is the brother of Akshya-kumara, one whose headless body was rolled on the ground over and over again by the valiant Hanuman, as if it were a pestle, and died leaving an indelible and deep shame on Ravana. And of course, he is the brother of Indrajit.

The battle with Atikaya II

Atikaya is a lesser known character in the epic. He is the son of Ravana, born to his wife Dhanyamalini, Indrajit being the son of Mandodhari. Atikaya is younger to Indrajit but has an equal reputation as that of Indrajit. The story of Atikaya is narrated by Vibishana to Rama in the battlefield, when he marches in. Unmatched in valour and a terror of Gods, is what Vibishana tells Rama about Atikaya.

‘kaalangaL kaNakku iRa kaN imayaa aalam koL midatravan,’ Even if the very Lord Shiva who does not wink for aeons and aeons of time and who drank the venom from the ocean, ‘aar azhalvaai vEl angu eriya,’ hurls is fiery trident on him, ‘kodu vittadhu nI sUalm kol? Enap pagar sol udayaan,’ he would catch it even when it is in the air and would chuckle back, ‘So is this the lance that you want to use against me!’

Atikaya, just as Ravana, is well-versed in the Vedas. ‘katraan marai nUlodu kaNNudhal paal mutraadhana dhEvar muraN padai thaam,’ Vibishana says. He learnt the Vedas and also the skills in handling divine weapons – the weapons that even the celestials do not know how to use – from Lord Parameshwara himself. It is not limited to that. ‘migai aar uyir uN ena vIsiya vem thagai aazhi thagaindha dhanuth thozhilaan.’ Enraged by Atikaya’s act of setting fire to the city of celestials, Lord Vishnu threw his discus – chakra – at him with the order ‘Kill him’ and Atikaya stopped it with his bow and arrows, effortlessly.

It is not usual for the Poet to speak such words referring to other characters. Only a handful merit such victories. Observe the statement that Atikaya acquired his knowledge of weaponry from Shiva. That indicates that these ogres did penance of extraordinary kind to receive such powers from the divine forces. And power, as it is known and as we see it happen all around even this day, corrupts. Very few have been able to hold their heads in place after acquiring such powers. And the Poet says Atikaya could stop the trident of his very own master!

Vibishana emphasises this many a time to Ravana. ‘It is not that you acquired this power just for nothing. It was your penance and your adherence to righteousness that gave you what you enjoy today. But, once you violate what you had accepted as your way of life initially, before these were bestowed on you, know that destruction is very certain.’

Such penance no doubt gave Atikaya the power that he controlled. Vibishana mentions, Ravana who lifted the Mount Kailash, brought him up to such a level that ‘dhidamE ulagil pala dhEvarodum vad mEru edukka vaLarththanaal’ Atikaya could effortlessly lift the Mount Meru, with the burden of all the celestials inhabiting it.

And Atikaya has a very peculiar quality – a quality that cannot be found in Indrajit and most of the other demons. ‘kaayaththu uyirE vidu kaalayinum’ Even if he is placed in such a situation as to be defeated and put unto death, ‘maayaththavar kUdi malaindhidinum,’ even if he is confronted by warriors skilled in illusory techniques of warfare – maayap pOr – ‘maayth thozhil seyya madhithilanaal’ he would not even think of indulging in such trickery. He would go only by his skills and valour and would fight like a true soldier.

‘He is not to be taken lightly,’ warns Vibishana. He is no ordinary demon. He is the reincarnation of one of the most valiant of all demons ever born – Madhu and Kaitabha.

What am I before him!

The hint of Vibishana that is perceived to mean the inadequacy of Lakshmana to fight Atikaya and Rama’s extensive praise of his brother…

The story has it that Madhu and Kaitabha were created by Lord Vishnu himself, at the beginning of everything, when Brahma was born from the lotus emanating from his navel. That creation had a purpose behind it – that of removing the feeling of superiority in the mind of Brahma, who from the lotus that he was seated could not see anything but himself and soon got the impression that he was the supreme lord.

Well, to make a long story short, Brahma, who was challenged by Madhu and Kaitabha soon realised the truth and thereafter, the demons who now were convinced that they were the supreme went to the Lord with mace in their hands to challenge him. The battle between the Lord and his own creations lasted several thousands of years. At one point of time, the demons who were all along been under the impression that they were the Ultimate, were surprised by the energy of Vishnu that made it possible for him to fight against them for thousands of years and so magnanimously offered him a boon. ‘Ask anything and we will grant them to you!’ offered those small minds. The Lord utilised the opportunity and asked them for a boon to be known as the ‘slayer of Madhu and Kaitabha.’

The demons accepted to this saying that ‘nin oru thudayil padukitrum’. We would die only in your thigh – if you can stuff our mortal frames into your thigh. What is impossible for the divine Lord and He did so and killed them. The ‘mEdas’ – fat – from their bodies filled the earth and thus the earth came to be known as ‘mEdhini’. ‘mEdhaip padap padar mEdhini aanadhu pU ulagu engaNumE,’ says the Poet. Because this earth was filled with their fat (mEdas), it came to be known as ‘mEdhini.’

‘The two demons, Madhu and Kaitabha were so powerful and so terrifying. Well, they were reborn into our family,’ says Vibishana. ‘madhu aanavan em mun, madindhananaal.’ Madhu, who was the powerful of the two was born as my brother, Kumbakarna and he died. ‘kaidavan ik kadhir vEl athikaayn,’ and Atikaya is the reincarnation of Kaitabha. The terrible and invincible demon.

“Brahma (the creator) was propitiated by this ogre of purified intellect through askesis; nay, mystic missiles (of various kinds) were acquired) by way of boons and enemies subdued. Exemption from death at the hands of gods and demons (alike) has been granted in his favour by Brahma (the self-born creator) as well as this heavenly armour as also this chariot bright as the sun. Gods and devils (too) have been overcome by him in hundreds, nay, ogres have been protected and Yaksas (a close of demigods) too have been exterminated. Her is the notorious Atikaya, the mighty and intelligent son of Ravana, a veritable bull among the ogres and the queller of the pride of gods and devils, by whom, wise as he is, was the thunderbolt of Indra stayed with his arrows and the noose of Varuna (the lord of waters) was repelled in combat.” (Valmiki Ramayana, Yuddha Kanda, Canto LXXI, Sloka 31-36)

‘Therefore, he cannot be taken lightly. It is for you to devise a way to slay him,’ Vibishana was saying, when Atikaya had already marched into the battlefield and was looking for the mortal remains of his paternal uncle Kumbakarna. He found his headless, handless and legless trunk lying on the battlefield. His head was severed at his specific request by Rama and was pushed into the sea. Atikaya was anguished to see the body of his uncle lying as a grand feast to vultures, crows and foxes. His agony knew no bounds. He thought that the only way to punish Rama was to kill Lakshmana, make him feel the same kind of distress that he and his father were experiencing, before killing him. He decided to challenge Lakshmana for a straight combat.

The right punishment

‘I will kill Lakshmana first,’ thought Atikaya ‘and make Rama go through the same kind of agony that my father is undergoing now, with the loss of his brother. It is only after Rama feels the pangs of the death of his dear brother, I would attempt to kill him. Not before that.’ ‘ennaa muniyaa,’ so angered, ‘idhai izhaiththuLavan pinnaanayum ippadich cheydhu peyarndhu,’ (vowed Atikaya) I would kill the younger brother of the one who killed my uncle and would make his mortal remains lie like that of my uncle’s. ‘annan idar kaNdu idar aaruven’ and on seeing him go through distress, would my distress be subdued.

He could not wait till he could cut across the enormous Vanara host and reach Lakshmana. He wanted to finish Lakshmana off that very moment and therefore he called a trusted messenger, Mayidan by name, to go to Lakshmana in persona and to fetch him to the battlefront immediately. When this fellow reached over there, the Vanara host responded with readiness to pounce on him. Rama stopped them saying, ‘thUdhan ivan; suLiyan min.’ He is an emissary and as such should not be scoffed at. Allow him to talk. Let’s hear what he has to tell us.

Mayidan knew the knack of provoking Lakshmana who was standing behind Rama. Now, Rama may not send him. He might prefer to come himself in person instead. ‘en vandha kurippu adhu iyambu ennalum’. ‘Give me the message that you have brought,’ said Rama. ‘vil vala! Un pin vandhavane aRi petriyadhaal,’ responded he. ‘I cannot tell you what it is. I can disclose it only to the right person and the person to whom I have brought the message is your younger brother. Let him come here to listen.’

The Poet very beautifully captures the excitement of Lakshmana at this moment. He senses that he has received a personal challenge and is unable to control himself any more. ‘sollaai! Adhu sollidu sollidu ena’ ‘Tell me, o tell me now, tell me….’ Lakshmana repeated the phrase thrice in excited anticipation. He is so delighted at having the first opportunity to fight all by himself and exhibiting his skill with the bow. He had always nagged Rama to give an opportunity to do so; but have never had one. ‘iv amar enakku aruLi,’ give me this opportunity to face the brute now, he had requested Rama in the Kara – Dhusana incident in the Janasthana. ‘en thOLinaith thinnugindra sOmbinaith thudaiththi.’ Let me have my physical exercise. Let my shoulders be wiped of the indolence that is eating them away. But Rama, as we saw earlier, asked him to stand, guarding Sita and had fought that battle himself.

‘Atikaya wants to have the pleasure of killing you now. If you want to know why he should call you for a fight, instead of Rama, who killed his uncle, ‘than thaadhai padum thuyar than thandhayai mun vendraanai iyatrurum vEtkayinaal,’ He wants Rama to go through the suffering that his father Ravana is now undergoing before he (Rama is killed).

Now, Rama doesn’t make it necessary for Lakshmana to turn to him and seek his permission for him to meet this challenge. ‘Let all the celestials and those on earth listen to me,’ he declared. ‘ivan thanE poruvaan.’ My brother Lakshmana would take to the field single-handedly. ‘ayalE thamar vandhu aanOrum udan poruvaan amaivaan.’ It is not just limited to Atikaya. Let all his kith and kin come along with him and resist my brother. He is fit enough to take them all, all by himself.

This is one of those rare times when Rama praises Lakshmana in his presence.

What am I before him!

Vibishana’s narration suggesting the inadequacy of Lakshmana to fight Atikaya and Rama’s spirited response…

It is not only the rare occasion of Rama praising Lakshmana in his presence. It is also one of the rare occasions when Rama expresses the anger and pride of the warrior clan, when challenged and provoked. ‘Now, start now Lakshmana, do not delay’ – udan Egudhi thaazhal enaa – said Rama, urging him to go with Mayidan, who had come on behalf of Atikaya to take him to the warfront. And not only that. Usually, it is Lakshmana who expresses the desire to go on war and seeks the permission of Rama. It is to be noticed here that Lakshmana has not even spoken a single word to Rama, let alone asking for his permission.

It is at this point of time that Vibishana intervenes and narrates the story of Atikaya and warns that this reincarnation of Kaitabha. ‘madhu aanavan em mun, madindhananaal.’ Madhu, who was the powerful of the two was born as my brother, Kumbakarna and he died. ‘kaidavan ik kadhir vEl athikaayn,’ and Atikaya is the reincarnation of Kaitabha.

Though the intention and the purpose of Vibishana is to give adequate information on the demon who has come in battle and is very sincere, Rama’s response shows that he is provoked by the unintended but nevertheless inevitable part of the information that would otherwise not been paid any attention but is heightened by the force of circumstances. Here is an enemy who sends an emissary to fetch his younger brother and says that he would kill that younger brother and put Rama in agony and here is Vibishana, who out of sheer necessity, in his attempt to apprise them of the background of the enemy who challenges Lakshmana, hints also at the wisdom of sending him out there, in response.

If one observes, the narration of Vibishana simply stops with extolling the prowess of Atikaya and does not mention anything about Lakshmana. He has not seen Lakshmana at his best as yet. Though he does not openly say that Lakshmana might not be a perfect match, his narration has the undertones of that doubt.

Sri VVS Aiyar observes here, “When news reached Lanka that Kumbakarna had fallen, Atikaya, one of the three sons of Ravana, swore that he would kill Lakshmana and make Rama grieve for his own brother and marched to the battle with great éclat. Vibishana knew his strength and hinted to Rama that Lakshmana might probably be unequal to the fight. But Rama smiled at his doubts and praised Lakshmana’s valour in these words.

Ten thousand thousand Ravanas may oppose
And all the Gods, and who in other worlds
Are counted mighty; may be Three Supreme
May try, and join their strength with theirs; e’en then
They can’t outmatch our Lakshmana’s warlike skill!
Can heaven stand his deadly aim or earth?
Breathes there an archer who can wield the bow
As he? What’s Vishnu, Indra, Shiva, or I
Myself, before him, if he frowns!”                           (Translation by V V S Aiyar)

‘vaan enbadhu en? Vaiyagam enbadhu en? maal thaan enbadhu en? vEru thanich chilayOr, yaan enbadhu en?’ ‘What of celestials? What of earthlings? What of Lord Vishnu? Or any other archer worthy of mention? Or (let those be on one side) what am I before him, if he takes to the field?’ Sri Aiyar feels that “This is the only occasion where Rama seriously praises Lakshmana in his presence.” But this is the second of the three such occasions.

See for yourself

Now Rama has a two-fold responsibility. He has to convince Vibishana and at the same time he has to establish the credibility of Lakshmana…

As we said, Vibishana did not question the ability of Lakshmana to stand up to the challenge of Atikaya openly; but his narration of the prowess of Atikaya did have a faint suggestion pointing in that direction. One thing has to be mentioned about Rama. He gives everyone his due importance and is always careful that the other person should rightly understand and indeed be convinced of the superiority of Lakshmana as well.

Kamban portrays one such incident in the Kishkindha Kanda. Valmiki shows Sugriva subjecting Rama to two tests. (See: The examiner examined) One of them is kicking the skeleton of Dundhubhi, as did his brother Vali. We discussed this in extenso in the Vali Episode. The portrayal of Kamban widely varies from that of the original and he sublimates what sounds like a business contract there, down to ‘saranagathi’ and therefore unlike in the original, the more convincing test of piercing the sal trees (occurring as the second test in the original) comes first and there thus becomes no necessity for Rama to flip the skeleton of Dundhubhi with his toe. But Kamban skilfully utilises the opportunity to establish the supremacy of Lakshmana there. In his version, they chance upon the skeleton on their way bay from the sal tree test and Sugriva then narrates how it came to be lying there, kicked by Vali.

‘kEttanan amalanum kiLandhavaaRu elaam.’ Rama heard the story from the mouth of Sugriva. ‘vaaL thozhil iLavalai,’ and turned to Lakshmana, the skilled warrior of the sword, ‘idhanai maindha, nI Ottu ena,’ and told him, ‘Now my child, kick this (as did Vali) ‘avan kazhalin undhinaan’ and Lakshmana kicked it off to the very heavens.

Rama, while exhibiting and establishing his valour to his associates, is very careful about the need to bring out the hero that his brother is. He does not leave it to chance. He makes them understand that Lakshmana is no mean a person. In the case of Sugriva, that happened so very naturally without his having to ask for it. In the case of Vibishana, there seems to be an inkling of a doubt lurking in his mind.

Now Rama has a two-fold responsibility. He has to convince Vibishana and at the same time he has to establish the credibility of Lakshmana. See how beautifully he handles the situation. ‘nIraik kodu nIr edhir nirkka oNumE?’ Would it be possible to stop the force of water with water? ‘dhIrak kodiyaarodu dhEvar porum pOraik kodu vandhu pugundhu,’ If at all I have come to this battle with the demons on behalf of the celestials, ‘naam, aaraik kodu endru aRindhilayO?’ did you not realise with whose companionship that I have come here!

I know that Sugriva and his great army and you are there by my side. But it is Lakshmana who is the source of my primary strength. If Atikaya could not be vanquished by Shiva or Vishnu, forget it. You have Lakshmana here. Let Atikaya challenge him for a one-to-one combat or let all his army stand against him. Lakshmana would come out successful.

‘kolvaanum ivan.’ He is the one who would kill them all. ‘kodiyOrai elaam velvaanum ivan.’ He is the one who would ultimately succeed over all the demons. ‘adal viNdu ena olvaanum ivan.’ He is the one who would stand unsurpassed in a battle like Lord Vishnu. ‘udanE oru nI selvaai.’ You go along with him. Stand by his side and see for yourself. You need not accept it just because I tell you this.

When Vibishana accompanies Lakshmana now, he goes as a mere witness. This is only a beginning. He accompanies Lakshmana in every single battle that followed and he stood by the side of Rama in his battles, in a different role.

The preparation of the field

One can very easily read through the strategy of Atikaya in deputing so many warriors for Lakshmana to fight his way through…

Though Atikaya had challenged Lakshmana for a single combat, he had deployed his men and deputy commanders-in-chief in such a way that Lakshmana had to fight his way through a sea of resistance from valiant demons like Daruka, Kala, Kulisa and Kala Shanka, Malin and Marut and also cavalries of elephants thus making it a long way for Lakshmana to reach Atikaya. Lakshmana fought with each of them and emerged triumphant in no time and came face to face with the main wing of the army commanded by Atikaya.

If it was a single-combat, it is usual for the warriors to meet face to face and commence a duel. More especially so in the light of the fact that Atikaya had sent his emissary to fetch Lakshmana to the battlefront sending the message of his desire to fight with and kill Lakshmana. In such circumstances, one would naturally expect that Atikaya would have come to the fore, meeting Lakshmana at the entrance and pick the battle up from there. Moreover, Atikaya had shown a very keen and specific desire to fight and eliminate Lakshmana, as to punish Rama. And then why should he organise his forces in such a manner that Lakshmana had to wade his way through to reach him?

Atikaya was very much aware that his deputies would be burnt like dried wood by the fiery Lakshmana. The facts are very well known to him. His father was sent back in humiliation on the first day of the war. His most powerful uncle’s trunk still lies on the field, with both hands and legs severed and beheaded. When Kumbakarna was killed in a day, was it difficult for this human being to destroy his forces in no time? One can very easily read through the strategy of Atikaya in deputing so many warriors for Lakshmana to fight his way through. He had calculated that even if Lakshmana crosses this sea of demons, he would be spent and exhausted by the time he reached Atikaya, while Atikaya, not having to fight with a single monkey, would remain fresh for the encounter with Lakshmana.

As the vast army was destroyed, Ravana kept sending the replenishments, especially herds of elephants, all of which are turned into mountains of lacerated flesh lying on the ground, by Hanuman. Hanuman quickly reaches Atikaya, even before Lakshmana who was destroying the demonic forces. Hanuman killed Devanthaka, before he reached Atikaya. Seeing that Hanuman killed the great warrior so very effortlessly, as the Poet puts it, ‘mUlaththidai pudaiththaan uyir madiththaan siram madiththaan’ Hanuman hit him in the most vulnerable point, twisted his head out of shape and puffed his life out, Atikaya was enraged and remembers of the gruesome death of his handsome younger brother, Aksha, at the hands of Hanuman and moves his chariot close to Hanuman, challenging him. ‘I won’t return for the day before killing you and Lakshmana,’ he proclaims. He was sitting in the safety of his forces for such a long time!

Hanuman laughs. ‘Send as many more of the best of warriors of your side, Trisira – the three headed demon for instance – for me to grind with my bare hands on the earth, to pulverise. And he did so in a trice, right in the presence of Atikaya. He jumped on the chariot of Trisira and killed him in no time and moved to the Western gate where more troops where arriving.

Though Atikaya has not lifted his bow or even his sword up to this point of time in that day, he is totally shaken. ‘umai oru baaganEnum ivan munindhu uruththa pOdhu kamayilan aatral,’ even Lord Maheswara would not be able to resist this fellow (Hanuman) if he is angered. ‘kadhathodum kulaikkum kaiyaan,’ says the Poet. His hands trembled because of the rage seething in him.

Siriya Thiruvadi the second

This same rule applies to the arrow as well. One needs an elevation – to make effective use of gravity as well – to make the job easier…

With the effortless killing of Trisira before his very presence by Hanuman and with the exit of Hanuman to the western gate, not even stopping for a scuffle with him Atikaya quickly moved his chariot towards Lakshmana, not waiting any more for Lakshmana to come to him.

We have seen a similar situation in the war of the first day. Ravana facing Rama from a chariot and Rama standing on the ground and Hanuman requesting him to climb his shoulders and be seated over there to provide the necessary elevation for the archer to continue his task with relative ease. Since Hanuman served as a carrier that day and on subsequent days, till the last day of the war when Indra sent his own chariot to Rama, Hanuman is known as ‘siriya thiruvadi,’ while the ‘periya thiruvadi’ is Garuda, the Lord’s prime carrier. Hanuman had served as the carrier of Lakshmana as well on the first day of the war.

Angada saw the situation and rushed to Lakshmana. He has been the emissary of Rama to Ravana when the former desired that someone other than Hanuman and someone who could equal him should go to the Durbar of Ravana. Angada was overjoyed at that time and accepted the assignment with delight, with his mind singing the refrain, ’maruthi allan aagin nee enum maatram petrEn,’ I have been fortunate enough to be the choice of Rama to be assigned a task which only Hanuman can do but is not in an immediate position to do.

Now Hanuman has moved to the other side of the battlefield and Lakshmana is standing on the ground while Atikaya is approaching him with all speed, seated on his massive chariot. The use of the warrior’s bow which is usually twice as taller as the archer needs an elevation for the user, to put it to effective use. More over, it is a well-known fact that the gravity necessitates even bullets to be fired in a trajectory, making it necessary to be fired at a slightly higher position than the target, so that the bullet travels in a parabola before it reaches its target, and by the time it reaches the target the difference gets nullified, its course corrected by the rules of gravity.

This same rule applies to the arrow as well. One needs an elevation – especially when the enemy is seated in a higher plane and is able to shoot his arrows, making effective use of gravity as well – to make the job easier. Angada, a prince, trained in the art of warfare, knew this. He went before Lakshmana and bowed before him. ‘vallayin aNuga vandhu vaNanginan vaali maindhan.’ Angada reached for Lakshmana quickly. ‘chilli am thErin mElaan.’ (He told Lakshmana) ‘Atikaya is seated on chariot with wheels (that is, he has easy manoeuvrability and advantage of elevation) ‘ivan amar sevvidhu andraal.’ He is not fair in his game. Normally, he should also stand on the ground and fight with you – what the modern business executive calls as a ‘level playing field’. But you cannot expect that kind of decency from this demon. ‘villiyar thilagam annaai!’ O archer of the highest order! ‘nin thirumEni thaangap pulliyan eninum,’ though I am not the fittest person to carry you (for the battle) (a more literal translation would read as ‘though I am not strong enough to carry you’) ‘en thOL Erudhi punidha!’ be seated on my shoulders, O you the immaculate!

When the battle starts, we see Lakshmana displaying the same character trait of Rama that made Andal sing in his praise ‘sinaththinaal then ilangaik kOmaanai chetra,’ he who slayed the king of Lanka in rage. The reason for his rage was not that Ravana took away Sita alone.

Siriya Thiruvadi the second II

In a war scene, the role of the charioteer must be clearly understood. A charioteer is not something like a car-driver or however high-sounding the label may be, a chauffeur. He should be well-versed in the rules of the game. He should be able to hold his horses steadfast in place, as any slight movement would affect the shooting of an arrow when the aim is being taken. On the contrary, he should be ever vigilant to watch the movements of the enemy and keep changing the position appropriately to enable the archer to do his job properly. Many of us tend to confuse it with the job of a driver of these days. A charioteer’s job – especially in the battlefield – requires intelligence of the highest order, and also training in warfare.

This is the reason why kings preferred almost always to have their ministers, sometimes even their chief-ministers to play this role. For example the charioteer of Dasaratha – and of course of Rama when he was exiled – was Sumantra, was the best of his ministers, as the very name suggests – su-mantra. Great counsellor. This is the same reason why Arjuna sought the help of Lord Krishna; Karna sought the help of Salya, Krishna had the best of his charioteers in Daruka but preferred to have Satyabama in his battle against Narakasura.

And here, in the battle scenes of Ramayana, both the chariot and charioteer are rolled into one, when Hanuman or Angada play that role, carrying Rama or Lakshmana, respectively, on their shoulders.

Angada steered his way clear on that day. He played it beautifully well. The Poet pays a very rich tribute to him and dedicates a verse to describe his skills. ‘aayiram puravi pUNda adhir kural asanith thiN thEr pOyina dhisaigaL engum kaRangu enach chaari pOmaal.’ Angada moved with the ease of a kite and followed every movement of the massive chariot of Atikaya, pulled by a thousand horses. ‘Adhir kural asanith thin thEr’ says the Poet. A chariot that sounded like thunder. They in fact had special devices and contraptions fitted on to the chariot to issue forth louder sirens and noises of various kinds to instil fear in the minds of the enemy – extra special effects! The Ramayana and Mahabaratha do give details of these. We will see them later.

Angada followed every movement of Atikaya’s chariot. ‘mee ezhin uyarum.’ If the chariot moved upwards, he would also move upwards. ’thaazhin thaazhum.’ And when it comes down, he would also come down. ‘viN selin chellum.’ If it moves skywards, he would also closely follow it. ‘ith thozhil garudarkkEyum aridhu ena imayOr ellam kaiththalm kuviththaar.’ All the celestials who were witnessing this battle, joined their hands in respectful obeisance and said, ‘Such ease of movement! Such skilful manoeuvre! Even Garuda, the divine carrier of the Lord, would not match what Angada is doing today!

But Atikaya persisted in his old tactics of remaining surrounded by his army, necessitating Lakshmana to keep fighting with them. Lakshmana clearly read the strategy and he knew the remedy. ‘mannavan thambi matru av iraavaNan maganai nOkki,’ Lakshmana addressed Atikaya. ‘en unakku ichchai?’ What is that you desire? ‘nindra eRi padaich chEnai ellam chinna pinnangaL pattaal porudhiyO?’ Would you take to your weapons, only after all your army is obliterated? ‘thirndu neeyE nal nedum seruch cheyvayO?’ Or would you prefer to fight with me here and now, without indulging in this kind of delay tactics?’

A straight and embarrassing question that pulled Atikaya out of his strategy!

The reason for his rage

Kamban beautifully brings out a unique character trait of Lakshmana that was seen earlier in Rama…

In the battle that ensued, though Lakshmana’s arrows lacerated Atikaya, the unmatched warrior who was the terror of celestials caused untold destruction in the Vanara army and filled the field with the blood of the monkeys. Lakshmana tormented him with his hundreds of arrows and divine astras. Though torn and bleeding, the relentless warrior intensified his attack. “Though being covered with volleys of arrows on the battlefield, the aforesaid ogre, Atikaya, who was endowed with extraordinary might and whose cuirass was invulnerable, did not feel tormented at all. Nay, he loosed an arrow resembling a venomous serpent at Lakshmana. Pierced in a vital part by that arrow, the said son of Sumitra, the tormentor of his enemies, actually fainted awhile; so the trading goes,” sings Valmiki. (Valmiki Ramayana, Yuddha Kanda, Canto LXXI, Sloka 97-98)

The description, sequence, reasoning and logic of events in Kamba Ramayana differ very greatly from the original. Kamban seems to be guided more by his inner eye, his vision and his own intuition in developing the events, while adhering to the basic blueprint that is available to him. He takes a few events here and a few from there and modifies them, rearranges them and makes possible a different interpretation in every other canto. Out of a little more than 10,000 verses (12,000 including the unauthenticated verses) the Yuddha Kanda in Kamban consists of about 4000 verses, thus making the canvas broader and wider for him to develop the characters more powerfully.

The battle with Atikaya is so totally different in Valmiki Ramayana. There we see Atikaya making incursion into the Vanara army and challenging ‘someone worth the name’ to come forward and fight with him. Lakshmana is immediately filled with rage and takes his massive bow in hand and stands before him with an arrow fitted and aimed at him. “You are (still) a youngster, O son of Sumitra,” croaks Atikaya, “unskilled in exhibiting valour. (Therefore) depart! Why do you seek to measure your strength with me, a replica of Kala (the Time-Spirit)? Not even the Himalaya mountain nor the atmosphere, nor even the earth can withstand the force of the arrows loosed by my arm. Do you seek to rouse the fire of universal dissolution, comfortably buried in slumber? Casting away your bow, go back. Confronting me, do not lose your life.” (Ibid, Sloka 51-53)

But it is Atikaya who invites Lakshmana for a battle, in Kamban as we have seen here and in our earlier instalments. Kamban beautifully brings out a unique character trait of Lakshmana that was seen earlier in Rama. Rama was enraged not when the arrows of Ravana caused him to bleed; his anger knew no limits when those arrows pierced Hanuman. Kamban depicts a similar scene here.

‘angadhan netri mElum thOLinum aagaththuLLum,’ On the forehead of Angada and on his shoulders and on his chest ‘pungamum thOndra vaNNam poru saram palavum pOkki,’ (Atikaya) shot many an arrow that pierced him and immersed into him the whole length that one could not even see the tail-end of the arrow showing out. Lakshmana saw Angada, who was carrying him on his shoulders, profusely bleeding, blood flowing from his muscular frame like the waterfall from a mountain. That set him ablaze with anger. He was meeting Atikaya arrow for arrow and just parrying them thus far. Though causing deeper wounds, the ‘killer instinct’ was not aroused thus far. Now when Lakshmana saw Angada bleeding for being his carrier, in a state in which Angada is not in a position to retaliate and defend himself, much less going on the offensive. Lakshmana, who is known for his anger turned the real Serpent that he was. And we see him, for the first time ever in his life, touching a divine weapon without the sanction of Rama. Of course, both Valmiki and Kamban both give us the same narration on this point.

The killing of Atikaya

The use of a divine astra without seeking the permission of Rama, an unusual deed…

It was at that time that the Wind God appeared before Lakshmana. “Approaching him, the wind-god presently spoke to him as follows, so the tradition goes: ‘This ogre, on whom a boon having been conferred by Brahma (the creator), is actually clad in impenetrable armour. (Therefore) pierce him with a missile presided over by Brahma; for he cannot be killed otherwise. Protected with armour and full of might as he is, he is incapable of being killed with missiles.” (Valmiki Ramayana, Yuddha Kanda, Canto LXXI, Sloka 102, 103)

‘kaaLai vIran paal, mugam thOndra nindru kaatrinukku arasan,’ the Wind God appeared before Lakshmana ‘paNdai naanmugan padayaal andri saagilan namba endraan’ he could not be killed except by the astra presided over by Brahma.

Lakshmana killed Atikaya by the use of Brahma Astra. It has to be observed that that at this point of time, enraged by the fact that Angada who is not in a position to retaliate has been harmed and also by the advice of Vayu, Lakshmana used a divine weapon without seeking the permission of Rama, which is quite unusual for him.

And the events of the day that followed did not permit Lakshmana to return to Rama and apprise him of the developments. That leads to the war with Indrajit.

Hari Krishnan