Vibhishana - Part 5

The unexpected turn

When the ogre army marched in, all Vanaras fled. There were only three Vanaras who stood by Rama and Lakshmana – and of course Vibishana…

The reserve forces of Ravana were the core of his army and were scattered all around the world. This strategy of having an army outpost in other countries seems to have been in existence even in those days. In fact Kara and Dhooshana were heading a contingent of Ravana’s army in India. Ravana sent word for his chiefs in several parts of the world and they – three hundred divisions of them – gathered in Lanka. He gave them a quick update – doctored update that is – and placed a strange request before them.

Ravana was really broken down after the death of Indrajit. It is not such an easy thing to withstand the grief of the death of a son. That too such a valiant, loving and affectionate son like Indrajit. A very moving verse occurs when Ravana takes the headless dead body of his son of Indrajit. ‘enakku nee seyyath thakka kadan ellam Engi Engi unakku naan seyvadhaanEn.’ It should have been you, as my son, who should have ignited my pyre. Instead, I am doing this for you my son. Who can be more fortunate than me! But Ravana ordered that the body of Indrajit be kept embalmed for him to perform the rites after beheading his enemies in revenge.

Even though his lust for Sita had been blunted to a great extent after the death of Indrajit, his blind rage and ego have not yet diminished. We still see him exhibiting a pompous and audacious manner in his council with the chiefs of his reserve forces. He narrated them the defeat of all of his kith and kin. But was so very careful not to mention his own defeat. The chiefs were perplexed. ‘nee, ivar elaam madiya enna kaaraNam kol igal seyaadhu irundhadhu?’ ‘Why was it that you did not fight them, when all such stalwarts had lost their lives at their hands?’ Ravana says, ‘I was ashamed of fighting such puny and tiny creatures. I refrained myself because it would not befit my stature.’ , Ravana comes to the field only in the last day, with a determination void of all lust and like the grand warrior he was. And Rama was waiting for Ravana to come back with this attitude to slay him. But that is a discussion for a later day.

Ravana employs all his cunning ways in his address to the chiefs. He tells them, ‘vaanarap perum senaiyai yaan oru vazhi sendru oon arak kuraithu uyir uNbEn.’ I will go myself and kill the vast army of monkeys. ‘neeyir pOi orungE aana matru iruvaraik kOrir endru araindhaan.’ All of you (three hundred divisions of them!) march on those two humans and kill them. Such magnanimity! Ravana to handle such a vast army and this sea of an army to fight just two ‘two-handed’ puny creatures! We see the traces of the humility that he went through in the first day’s war still linger in the mind of Ravana and his request to the chiefs is just a grandiloquent euphemism for ‘just handle those two persons because I am afraid of only those two.’

The reserve forces consisted of ogres of peculiar shapes and massive forms. The poet sings the crude forms and cruel nature of the forces in eighteen verses. When they marched into the field, the entire Vanara army was shocked at the immensity of the ogre army and the size of each. Believe it when I say, more shockingly all of the Vanara army ran away from the battlefield, including the great Jambavan, Nala, Nila and all other veterans of war. Only three of them stood by the side of Rama and Lakshmana – Sugriva, Hanuman and Angada. Of course, Vibishana was there, by their side. The non-fighter. That was a moment for the leader to prove himself. That was a veritable challenge thrown to Sri Rama. He decided to handle this.

The most reliable source of strength

Rama’s judgement pointed only to Vibishana whose wisdom alone could support their valour, in case of an emergency.
It was such a shocking sight to see the reserve forces that even the most courageous of all the Vanaras fled. ‘arathai thindru arung karuNayaip parugi’ (The reserve forces consisted of ogres that) ate Dharma and drank mercy. ‘maRathaip poondu vem paavathai maNam puNar maNaaLar.’ Wore malevolence as their ornament and were wedded to nothing but sin.

We see the peculiar sight in this scene of Angada, the youngest of all monkeys going in search of Jambavan, the senior most of all commanders of the army, the person who enthused the great Hanuman into action, and putting his mind at rest. In fact, Angada had to persuade Jambavan in so many words to come back to the field, enthusing the army so that it is fit for action, mentally.
He then turned to Vibishana for information on the ogre army that had come to the war field. He got the most vital of information on the army that it was the core strength of Ravana and that it consisted of all the rakshasas left on earth. If that army was dispatched, it then remained for Rama to slay Ravana. ‘vaazhi matru avan moola maath thaanai mun varuva.’ What is coming into the war field is the reserve force. ‘aazhi veru ini appurathu illai vaaL arakkar.’ There would be no more rakshasas available after the destruction of this army.
‘kEtta aNNalum muruvalum seetramum kiLara’ Rama heard these words and smiled with supreme confidence and also was unusually angered. ‘kaatugindranan kaaNudhi oru kaNathu,’ he said. ‘I will show who I am in a trice.’ ‘ootin mErkoNda thaanayai bayam thudaithu uravOi meeti kol ena angadhan Odinaan viraindhaan. ‘It is for you to wipe the army clean of its fear and bring them back, Angada,’ Rama said. Hearing these words, Angada rushed to them.

‘ethanai arakkarEnum dharumam aaNdu illai andre,’ Angada told Jambavan. ‘Let there be countless ogres on their side. But what they don’t have is Dharma. Have you ever heard that adharma had ever established its win over Dharma?’ That convinced Jambavan and they returned to the side of Rama, ashamed of themselves. But Sri Rama had already decided to face the situation, all alone, by himself. Not even Hanuman could accompany him, despite his sincere submissions to carry him on his shoulders, as he had been doing thus far, in all other battles. ‘I owe all my victories thus far to you. It was you who saved us on many an occasion. It was due to your efforts that the divine herbs were brought to save the life Lakshmana. But, now it is your duty to stand guard here, along with Lakshmana, protecting this entire army.’

He ordered the army to collect in one place. Lakshmana and Hanuman were ordered to protect the army. In all his forethought of an army chief, Rama told Hanuman, ‘you have to be here with Lakshmana, O brave warrior. For how can Lakshmana handle the situation without your help, if Ravana comes and attacks the army? It would make his task difficult. Apart from that it would cause devastation to the army.’ So saying, he walked to face the entire reserve forces, alone. Before that, he called and instructed Vibishana,

‘Veedana neeym matru un thambiyOdu egi’ Go along with your brother (Lakshmana), O Vibishana. ‘vemmai koodiyOr seyyum maayam therindhanai koori’ You are the one who knows the illusory and treacherous ways they adopt and inform them of their ways in time. ‘needuru thaanai thannai thaanginaai nillai ennin,’ if you do not thus stand by their side and extend your support to them, ‘kEdu uLadhu aagum endraan avan adhu kEtpadhaanan.’ The army would suffer a great deal. And Vibishana did as he was told.

Just look at whom Rama vests all his trust with at this critical moment. Not that he had lost his trust on the Vanara army and its chiefs who ran away. He was so concerned about their welfare and wanted to protect them. He put two of his best men to protect them, along with Sugriva, Angada and others. But his judgement pointed only to Vibishana whose wisdom alone could support their valour, in case of an emergency. An extraordinary tribute indeed.

Not wilder than a cow

That was the only occasion when Vibishana lost his patience and resorted to the use of his weapons, participating in the war directly…
On the one side Sri Rama was obliterating the reserve forces. On the other side, Ravana marched on the Vanara army – as Sri Rama had anticipated earlier, before he went on his one-man mission.

Ravana did not expect that his forces would crumble like a mere thatched structure hit by cyclone. He had to act quickly to stop the speed with which Lakshmana was consuming his forces like forest fire. He therefore decided to fire his ‘mohana astra’ that could kill the entire host. Mohana astra was considered to be one of the potent missiles. ‘moham ondru uladhu mudhalavan vaguthadu munnaaL.’ The mohana astra was created by the Supreme one in the hoary past. ‘aagam atradhu.’ It has no definite shape. ‘kotramum Sivan thanai azhippadhu.’ It can nullify even the victory of Lord Shiva. ‘Egam mutriya vinjayai ivan vayin Evi kaagam utru uzhal kaLathinil kidathuvan.’ I will use it against Lakshmana and his army and make them a prey for crows.

Had Rama not foreseen this situation! Had he not deputed Vibishana to advise Lakshmana of the right thing to do at the right time! Before Ravana could aim it, Vibishana saw the intentions of Ravana and understood that he was preparing for shooting the mohana astra and prompted Lakshmana about it. Not only that. ‘adhu kaNdu mudugi’ Seeing it, and (acting) quickly, ‘anbin VeedaNan,’ Vibishana who was imbued with love, ‘aazhiyaan padaiyinin aruthi enbadhu Odhinaan.’ (Advised Lakshmana ‘Ravana is preparing to shoot the mohana astra.) Use the astra that is presided over by Vishnu and parry it. Only that can stop its devastating effect. Lakshmana did so and the mohana astra was wasted. Ravana was upset that it was due to Vibishana that his victory is still elusive.

He took his trident that was given to him by Mayan, the architect of the rakshasas and also the father of Mandodhari, wife of Ravana and threw it with full force on Vibishana. There was nothing to stop it or counter it. That could have spelt the doom for Vibishana. But the valiant Lakshmana could not allow such a thing to happen to Vibishana who has been granted ‘abhaya’ by Rama. He therefore took the trident on his chest, protecting Vibishana and fell on the ground.

That was the only occasion when Vibishana lost his patience and resorted to the use of his weapons, participating in the war directly. He could not reconcile to the fact that the trident aimed at him by Ravana was the cause for the fall of Lakshmana on the field once again. With his mace in hand he rushed towards Ravana and destroyed his chariot, killing the charioteer and horses as well.
But Ravana did not mind it. He shot several arrows at Vibishana to restrain him for a few moments and moved out of the field shouting, ‘The war is over.’ He knew that Rama could not stand the death of his younger brother and would follow him when he finds Lakshmana lifeless. He was overjoyed and moved away from the field without fighting with Vibishana.

‘vendri en vayamaanadhu.’ Victory is mine now. ‘veedanap pasuvaik kondru inip payan illai.’ There is no use killing Vibishana (who is not wilder than a) cow. And he returned to his palace with the conviction that he had already won.

A coward, was he?

Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back…
When he thus went back to his palace, Ravana indeed missed a very valid possibility. If it was possible for Hanuman to bring the divine herbs earlier when Lakshmana was hit by the Brahmastra and resuscitate him, it was possible for him even now to bring them once again to rejuvenate him. Before Rama could return from his task of showering his arrows like hailstorm on the reserve force and wipe them, Hanuman had brought the herbs again for a second time and Lakshmana had regained his conscience, bringing back euphoric exuberance in his camp.
After the reserve force was obliterated, it was Ravana’s turn to face the foe alone. We see a complete transformation in his attitude. The loss that he had suffered thus far and the death of his most endeared son seem to have licked the last vestiges of lust that he had in his mind. It was now a do or die situation for him. When he left for his last battle, we see the Ravana the warrior, devoid of all baser feelings. It was his fight to establish his name again. ‘eesanai imaya mukkaN oruvani irumaikku Etra poosanai murayin seydhu’ He performed puja to Lord Shiva ‘thiru marai pugandra dhaanam veesinan iayatri matrum vEttan vEttaarkku ellaam aasu ara nalgi’ He gave away liberally to whoever wanted, whatever they wanted. ‘olgaap pOrth thozilukku amaivadhu aanaan.’ And started for the battle without a feeling weary.
We see Ravana performing puja to Shiva on both occasions when he left for his battle, on the first day as well as the last day. But there is a minor difference in the things he did on these occasions. If the reader would recollect, this same Ravana spoke harshly about Lord Shiva – or Lord Vishnu for that matter, in the War Council, bubbling and overflowing with boastful vainglory. It is better that we study these when we take up Ravana. But the point to note is that there was a marked change in his attitude when he prepared for his last battle.
‘It will be a victory or death today,’ he declared. ‘mandral am kuzhal sankai than malark kaiyaal vayiru kondru alandhalaik kodu nedum thuyaridaik kuLithal’ (either) Sita, of the flower bedecked hair, should be immersed in endless pain (and lament over the loss of her husband by) beating her belly with her tender hands ‘andru idhu endridin mayan magal ath thozhil urudhal’ (or) if that is not possible, the daughter of Mayan (meaning Mandodhari) should be in that condition. ‘indru irandinil ondru aakuvEn’ I will see that either of these become true today.
After a long and protracted war (of which we shall see later) Ravana was killed and fell on his belly, his face buried in dust. Rama went close to his body. A person who was the terror of three worlds just moments ago, was lying on the ground for crows to feast upon and monkeys to jump over. Rama saw two wounds on the back of Ravana. Now, it was far far below the dignity of any warrior to bear a wound on his back. That signifies that such person had run away from the field and was hit in his back while he fled. ‘Did I kill such a coward!’ exclaimed Rama.
Wait for the reaction of Vibishana.

My Lord, you are less than fair

The wound on Ravana’s back that Rama is speaking about was caused in the first battle. We have seen this incident earlier in our instalment titled Mind is the mightiest weapon and the weakest betrayer. There were two pieces of tusks of the guardian elephants of the eight directions with which Ravana fought, that still remained embedded in his body and came out through his back when Hanuman struck a powerful blow on his chest. And that was why there were wounds in his back. We see the magic of Kamban working here. He is connecting the incident here, after 6168 verses. That is simply astounding. We are living in times when our film directors have to have assistants to see that continuity is maintained. Who did the Poet have for his assistant to check continuity? Amazing.
Now we see the love and respect that Vibishana had for Ravana as a warrior. He is not able to bear his brother being called a coward. ‘aayiram thOLinaanum vaaliyum aridhin aiya mEyin vendri viNNOr saabathin viLaindha meymai.’ (It is true that) the thousand shouldered one (Karthaveeryarjuna) and Vali established their victory over Ravana. But that was due to a curse. ‘thaayinum thozhath thakkaaL mEl thangiya kaadhal thanmai noyum nin munivum allaal velvarO nuvalarpaalaar.’ There were only two factors that could overpower him. One was the lust that he developed for her who is to be worshipped more than one’s mother. And the other is your anger. Who else could have just thought of vanquishing him?

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

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

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

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

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

Time is a great mender. We have seen that with the passage of time even broken hearts come together, forget the past insults, hurts and wounds however deep they may be and resume the broken threads. Death changes the perception of men. When someone who was dreaded all through his life dies, people most readily forget the terrible and intolerable deeds of that person. That is one time when none can resist himself or herself from showing the respect and love that he or she had for the one who has breathed his last.
One thing has however to be remembered. Vibishana hated the deeds of Ravana and not Ravana himself. He was unable to control his agony on seeing his dead body. ‘uNNaadhe uyir UNNaadhu oru nanju’ The most potent poison would not kill a person unless it is consumed. ‘sanaki enum peru nanju unnaik kaNNaalE nOkkavE pOkkiyadhe uyir.’ Janaki is powerful than all poisons put together. You lost her life by merely looking at her. ‘neeyum kaLap pattaayE!’ Even you, (the most powerful) fell on the field, breathing your last. ‘eNNaadhEn eNNIya sol indru inith thaan eNNudhiyO?’ I, who was not considered worthy of listening, told you in so many words. Are you going to listen to them now my dear brother? ‘eN il aatral aNNaavO aNNaavo asurarkaL tham pirLayame amarar kootrE!’ My brother! O brother! O the seething energy of rakshasas and the dreaded death knell of the celestials!

Valmiki also shows Vibishana torn by in such emotions. But there we see him pulled by opposite currents and making statements that contradict one another. ‘This ogre who had never been vanquished before in trials of strength by all the gods (combined) or even by Indra (himself) has been routed on confronting you on the battlefield (even as the sea breaks up on reaching the shore. By him gifts were conferred on mendicants, pleasures too were enjoyed and dependants were fully maintained, riches were bestowed on friends and grudges against enemies were also revenged. Nay, he maintained a perpetually sacred fire and practised great religious austerities, had completely mastered the Vedas and was highly proficient in ritual acts. Through your goodwill I seek to perform that which ought to be performed in relation to this brother (of mine) who has departed to the other world.” (Valmiki Ramayana, Yuddha Kanda, Canto 109, Sloka 21-23)
Rama says at this point that Vibishana must perform the obsequies. “Animosity ends with death. Our purpose has been achieved. (Therefore) let obsequies be performed in relation to him (now). He is as good mine too as yours. (Ibid, Sloka 25) Srinivasa Sastriyar, interpreting this verse says, “Death pays all debts. All enmities cease at death. Nobody should carry hatred beyond the grave. Why should we hate Ravana any more? Our object has been attained. You and I have become one by a sacred alliance, and therefore what he is to you, he is to me, an elder brother. I am also both entitled and under an obligation to perform the obsequies. If you do not do them, I shall do them.”
But Valmiki shows Vibishana quite undecided about what to do. He, for a moment thinks that it is his duty to perform the last rites. In the very next he decides he should not. “Though worthy of adoration by virtue of his seniority in that he was my elder brother, he does not merit my respect. (On my refusing to perform his obsequies) people on earth will (surely) brand me ruthless, O Rama! On hearing of his blemishes, however, all will speak of me as having done well.” (Ibid, Canto 111, Sloka 95)

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

Judge him through his own clan

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

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

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

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

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

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

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

A noble soul - The concluding part

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

Kumbakarna was in a similar position. In Kumbakarna we see a stoic and unfailing soldier who, against his own will, fought for Ravana simply because ‘karuthu ilaa iRaivan theemai karudhinaal’ If the unthinking king commits something that is not right, ‘adhanaik kaathu thiruthalaam aagin andre thiruthudal?’ one can correct him only if he is amenable to reason. ‘theeradhu aagin’ (if he is incorrigible and if your efforts prove to be futile and) if you are left with no choice, ‘poru thozhirkku uriyar aagi’ (it is the duty of a soldier to) take up the weapon and fight for him. Because ‘orutharin munnam saadhal uNdavarkku uriyadhu amma.’ Duty demands that I who have eaten from him should die before him.
It is apt to recall what Kumbakarna said about his own and Vibishana’s positions. ‘malarin mEl irundha vaLLal vazhu ilaa varathinaal nee ulaivu ilaath tharumam pooNdaai.’ Vibishana, you attained immortality with the boon of Brahma. You are unswerving from the path of Dharma. ‘ulagu uLadhanyum uLLaai.’ You will live till the end of the world. ‘thalaivan nee ulagukku ellam.’ You are the leader of all the worlds. ‘unakku adhu thakkadhEyaal.’ What you did is right for a person of your eminence and your position. ‘pulai uru maranmEyum enakku idhu pugazadhEyaal’ and for me, only what I am doing would befit me and bring me my glory even if I have to shed my life in disgrace and for an unworthy cause.

I do not think that any further argument in favour of Vibishana is required after the wise and considered opinion of Kumbakarna. Kumbakarna was tethered to Ravana. Vibishana had the moral strength to cut asunder his bonds to pursue his own path of righteousness.
Let us conclude the study of Vibishana’s character with a quote from Right Hon’ble Srinivasa Sastriyar.

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

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

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

Hari Krishnan