Voices of protest

There were only four of them who could speak fearlessly in the presence of Ravana…

Kumbakarna, though he starts with a strong admonition, takes a rather conciliatory view towards Ravana. From what goes on, it can clearly be seen that there were only four of them who could speak fearlessly in the presence of Ravana. Kumbakarna, Indrajit, Mälyavän and Vibishana. The fact remains that Ravana could not react strongly against Kumbakarna or Indrajit, for he depended upon their strength to a very large extent. Of these two, Indrajit stood by Ravana, in this particular matter. He was not for sending Sita back. Kumbakarna shows his unhappiness, disappointment at what Ravana did.

‘sittar seyal seidhilai,’ he says. You have not done a good deed that would befit a person of your greatness. ‘kulach chirumai seydhaai.’ What you have done today is something that the race is to be ashamed of. Yet, I feel a little hesitant in saying that we should let her back. You should have consulted us before bringing her here. There is no use in thinking of retracing our step now, when war is imminent. ‘mattavizh kuzhalinaaLai, mannaa, ini vittididhumEl eLiyam aadhum.’ If at this distance of time we send her back, it would be seen as a sign of weakness, though that is the right thing to do. Let us collect all our strength and move towards the mainland, and meet them in their territory instead of waiting for them to come over here. ‘avar vella, pattididhumEl adhuvum nandru; pazhi andru.’ If in case they win in the end and we were all rooted out, it would be better. For the blame of cowardice would not touch us then.

This is the turning point in the development of the character of Kumbakarna. We will see how Kumbakarna, who talks in favour of going in war now, changes his stance later and speaks in an entirely different voice.

There was another person in the Court who did not like what Ravana did and who did not hesitate to pour his mind out whenever the opportunity for it presented itself. Sometimes, he would even create such an opportunity and advise Ravana against his shameful act. Yet Ravana would prefer not to hit him back very hard – though he protests at times – and would prefer to remain silent. He was Mälyavän. Mälyavän, as the reader would recollect was one of the three brothers – Mali, Sumali and Mälyavän – who established the kingdom of Lanka. Mälyavän was the brother of Sumali (father of Kaikasi, who was the mother of Ravana). That is to say, he was one of the maternal grandfathers of Ravana. It is one of the rare qualities in Ravana to remain silent in his presence, listening to his taunts. There is no reason why he should have remained so, excepting the fact that Mälyavän was his grandfather. Respect for age. Ravana did not protest. Nor did he listen to him in the actual sense of the word. That is a different matter.

The fourth person who could express his views against Ravana was Vibishana. But one can see a difference in his approach. Unlike Kumbakarna – or Indrajit whom we are going to see protesting loudly against Ravana much later – he keeps his tone very low. He starts his address with rich encomiums. He sees to it Ravana is brought to a receptive mood by the only available means – flattery. This difference occurs because of the fact that Ravana was not dependent upon Vibishana for his strength, as he did on Kumbakarna or Indrajit.

Vibishana chides the over-enthusiastic Indrajit for his imprudent ideas presented in the council and presents his case rather strongly, of course, with a liberal dose of praise for his elder brother. This is the second such occasion in Valmiki Ramayana. These two occasions have been rolled into one in Kamban.

Your weakness and his strength…

‘Do you think, brother, a single monkey could have caused all this? If you think so, you are not looking at things as they should be seen.’

‘Kindly look at the development of events in perspective my brother, king and master!’ said Vibishana. ‘I may not be learned enough; I may lack that kind of intellect that takes the events of the recent past in one sweep and distil the facts that point to those events that would follow. Yet, I crave a moment’s indulgence. Kindly listen to me and decide for yourself.’

‘You expressed dismay and sounded desperate at the fact of a monkey able to gain entry into our well-guarded land and left the place, setting fire to our country. It has taken seven days for Mayan, the architect of asuras to recreate it. As you said, the bad smell of burnt hair of the Rakshasas, when their heads caught fire, is still in the air. Do you think, brother, a single monkey could have caused all this? If you think so, you are not looking at things as they should be seen.’

‘kOnagar muzuvadhum,’ All this land of asuras, ‘nin kotramum’ and your royalty, your great power and authority, ‘saanagi enum ulagin tham anai aanvaL karpinaal vendhadhu,’ were burnt and turned to ashes due to the power of the purity, moral strength of Janaki, who is the mother of all the worlds. ‘alladhu,’ or else ‘oru vaanaram suttadhu endru uNardhal maatchiyO?’ is it part of wisdom to (look at what has happened and) think of it as being burnt down by a monkey?

‘No doubt you won all the three worlds by sheer valour, power and strength. No doubt that you plucked Mount Kailash out of the very hearts of the earth. No doubt you established great and grand victories over gods. Yet, you should not forget the shortcomings that are in our way. ‘mInudai nedum kadal ilangai vEndhan mun thaan udai nedum thavam thaLarndhu saaivadhu,’ (There is a curse on you). All the power, boons and longevity that the king of Lanka achieved by severe penance, ‘thaLrandhu thEyvadhu,’ would wither away ‘Or maanuda madandhayaal,’ on account of a woman born in the human race.

‘Think of it. You have not asked for immunity against men. There is a big hole there. I need not remind you of what resulted in your war with Karthaviryarjuna. Don’t you remember that Nandhi, the divine bull, carrier of Shiva, cursed you that your – and Lanka’s – end would be brought about by monkeys? ‘

‘You misbehaved with Vedavati. Before leaping into fire and performing self-immolation, she vowed that she would return. ‘nOi unakku yaan ena nuvandru uLaaaL.’ ‘I would be your pestilence, the reason for your death,’ she had challenged. ‘avaL aayavaL seethai.’ Sita is the reincarnation of Vedavati. ‘paNdu amudhin thOndrinaaL.’ More. She is the One who came (out of the Milk of Ocean) along with nectar.

Vibishana then goes on to narrate the lineage of Rama. He speaks of the victory of Dasaratha over Sambarasura; of Kakutstha – a forefather of Rama – who vanquished asuras; of Sagara, because of whom the seas were created. It is a very detailed summary – something that matches the genesis that sage Viswamitra narrates in the wedding hall of Sri Rama. Vibishana proves how meticulous a minister he is. He shows what kind of background research he is capable of. He speaks of the divine weapons in possession of Sri Rama and Lakshmana. He gives an account of how Vali, who defeated Ravana, was killed with a single arrow of Rama. He speaks of the fear that has invaded their country. He speaks of the general feeling among the people and how they are afraid about the ‘poison’ in the form of Sita that has been brought to their country.

A minister, during critical times, has to be very unsympathetic. He should enable the decision-maker to see all his own pluses and minuses and also that of his enemy’s. Vibishana plays the role extremely well.

Knowledge and wisdom

Knowledge can be likened to a rich and well-organised database. Nothing more than that. A database, however well it is structured and organised…

The drunkard and the lecher have one thing in common. No amount of reasoning would work with them. Offer them the best of advice, with the most sincerity of purpose, diligence, affection, loyalty et al. They would have a counter to retaliate with, ready in hand. Says Valluvar,

kaliththaanaik kaaraNam kaatudhal kIzhnIr
kuLithaanith thIth thurI attru.(929)

“Reasoning with a drunkard is like going under water with a torch in search of a drowned man.” (Tr. by Rev. Drew and Lazarus) It is like going under water, in search of a person who is drowned in murky waters, with a torch in hand. Futile. The beauty of the simile lies in the fact that not a single attempt would be fruitful, however hard one may try. The waters would put the torch off every time and there is no use in it to save this stout fool, unless the person makes an effort to come out of the water himself. He would be prevented by what he is immersed in from seeing the light, totally enjoying it, not knowing that it would kill him in the end.

The person who is drowned in the unfathomed sea of lust is no different. Nobody can change him. His salvation lies in his own hands. Unless he realises what he is doing and decides to come out of it, there is no stopping him. He would fall down from the precipice. For he has already decided to do so! All the efforts to scale the lofty heights of mountains go waste in a moment, when the person acts as if jumping down from there was his or her sole purpose in climbing the hill, in the first place.

Ravana reached the height of what is good. But there is a difference between mountaineering and scaling the heights of knowledge. Reaching there is NOT experiencing what is there. Speaking of such persons Bharati said,

“madhi thamakku endrillaar kOdi vagayuru saathirak kElvigaL kEttum
padhiyum saathiraththu uLurai kaaNaar, paanaith thEnil agappai pOlvaar”

A person who lacks the kind of intellect that can distil wisdom from knowledge, however much he is learned, is like the spoon immersed in a pot of honey. Can it ever experience the taste of honey, though it lies immersed in it forever and ever!

We saw the opening statement of Ravana (in Valmiki Ramayana) that showed him to be the ideal leader. He sought the most acceptable of advices. He wanted that advice to be supported by the scriptures. He defined counsellors; he defined what a good counsel is and how it is to be arrived at. He made it abundantly clear that what is offered must be for the good of the country and the race at large.

If at all anything, such an address, such a solicitation, was no doubt born out of his learning; his training in the scriptures and his knowledge. But knowledge is not wisdom. Knowledge can be likened to a rich and well-organised database. Nothing more than that. A database, however well it is structured and organised, would not serve any purpose by itself, unless it is put to use by querying and such other skilful ways of manipulating it! Well, Ravana’s database was very rich and very well-organised. A good tool indeed. But the tool cannot be the result! The result requires yet another kind of effort, than the one that was required in compiling it in the first place.

Now, see how he reacts.

I am the strongest

One can just feel the fire of his emotions, his anger and his impulsiveness through these words, though what I have quoted is a very minor portion…

‘I have got only one thing to tell you my King,’ Vibishana said. ‘asaivil karpudai aNangai vittu aruLudhi.’ Send Sita, who is steady and unchanging in the state of purity, back. That was the last straw that broke the camel’s back. Ravana, who had allowed Vibishana to speak thus far, roared. He clapped his twenty hands in mock admiration. ‘Stop now!’ he thundered. ‘You said that you would say something that might be unpleasant to me. You talk like a person who is touched in the head. You know what I am capable of. And yet you dared uttering those words! Who else could have dreamed of speaking of my defeat in my very presence! ‘achchamO avarkku anbinO, yaavadhu?’ Are you afraid of them or is it because of your love for them?

‘You seem to think that whatever I achieved was due to the boons that have been showered on me. Not so. You do not realise one thing. I did not receive any boon that empowered me to push the cardinal elephants that guard the directions aside! And what was the boon that enabled me to lift Mount Kailash, with Shiva still seated on it! Don’t you see that it was purely due to my unparalleled physical strength alone that I could accomplish these deeds?’

‘You are saying that I don’t have boons that protect me from humans. Absolute nonsense! How do you even imagine that those puny creatures could assail me? ‘enakku nirkka.’ Leave me aside. ‘ennOdu ingu oru vayitru udhiththa unakku maanidar valiyar aam thagaimayum uLadhO?’ Can those humans be ever stronger than you, you who came by the same womb that bore me?

‘dhEvaril petra varaththinadhu en perum serukkEl,’ If you tend to think that my accomplishments are due to the boons that I received from Gods, ‘mUvaril, petram udyavan thannodum,’ (don’t you know) out of the Trinity, the One who rides the divine Bull and ‘muzhudhum kaavalin petra thigiriyaan thannodum kadandhadhu,’ and the one who wields the Disc that protects all the universe, were defeated by me more than once? ‘Evarin petra varaththinaal, iyambudhi?’ Now, tell me what was the special boon that was conferred on me to win them all just like that?

More. I enslaved Indra. Numerous were the wars that I waged with the celestials and numerous were my victories. If, as you say, Shiva and Vishnu are stronger and valiant than me, tell me, ‘siriyan kol nee sonna dhEvan?’ what were they doing at that time? Were they mere kids at that time? Did they not face me just because they were not sufficiently grown up?

One can just feel the fire of his emotions, his anger and his impulsiveness through these words, though what I have quoted is a very minor portion of the long peroration of Ravana. It can be noticed that he still holds Vibishana with affection and tender feelings. But Vibishana persisted. Kamban adds a new dimension to the whole story by the addition of a whole canto devoted to the killing of Iraniyan. We have studied this earlier under a different context. (See: Narasimavatara and the Art of Problem Solving. There are four instalments.)

It is the story of Iraniyan that provokes Ravana.

Not the first fool, after all!

The whole purpose of the narration is to present a demon who was far, far stronger… and was much more careful than Ravana

Kamban seemed to have a strong liking for Narasima avatar. As Sri VVS Aiyar points out, “The episode of Hiranyakashipu is one of the few additions that Kamban has contributed to the story of Ramayana. His epic imagination was so filled with the colossal figures of the great Asura and his destroyer the Man-Lion, that he has alluded to them more than a dozen times in his grand similes. But he was not satisfied with those slight references and allusions and wanted to describe the world-bestriding Asura and the Avatar that destroyed him in greater detail. And with his finely intuitive cultivated taste with regard to everything concerning the Architectonics of Poetry, he has placed this episode in the place that is most fitted for it. For what place would be more natural and more fitting for this episode than the speech of Vibishana in the war council in which he attempts to advice his brother to make peace with Rama?”

The whole purpose of the narration is to present a demon who was far, far stronger, greater, callous, egotistic, and was much more careful than Ravana in obtaining a very complicated boon that guaranteed protection against death in all possible kinds of situation. The story of Hiranyakashipu is narrated in the seventh book of Srimad Bhagavata Mahapurana. Iraniyan was superior to Ravana in several respects. He altered the scriptures and substituted his own name wherever it was customary to pronounce the name of Narayana, an act that even Ravana did not think of!

And more. Between his own son and his greatness being acknowledged Hiranyakashipu chose the latter. Ravana’s passion was not that ungovernable. For him, his Indrajit was above everything. We are going to see how Ravana’s heart, after the death of Indrajit – a thing that Ravana considered was an impossibility – all the passions, was wiped clean of lust and such other characteristics in a trice. Iraniyan was therefore far superior to Ravana in every single inferior quality.

Well, that was the intention of Vibishana. To portray a vivid picture of Iraniyan to Ravana. To tell him that he was not the first fool in this world. To emphasise that fools stouter than Ravana did exist before him. And to establish the fact that even the complex boon that was supposed to protect that grand old fool could be broken and Narayana, the all-pervading, the all-knowing and the Supreme of the Supreme could deal the blow of death even to such an audacious tyrant of gargantuan proportions could be vanquished.

The story once again is crafted in the grandest of manners. Kamban keeps the original structure as it is and plays around with the details diligently, beautifully and exquisitely that only a creative genius like him could even think of attempting. VVS Aiyar says: “But Kamban as usual would not follow his original in all its details but would only retell the story in his own way, giving his own touches, so that the story becomes as much his own as it is Suka’s.”

There are certain characters that have their minds set in a particular manner and could never move away from it. You know, there is this Melancholy Jaques of ‘As You Like It’ who takes pride in saying, “I can suck melancholy out of a song, as a weasel sucks eggs.’ He could find at least a tinge of gloom, depression and misery from even the most joyous of songs. Ravana was no different. He could not think of such a thing called ‘defeat’ though he had tasted it twice. He could not digest anything that even remotely suggested his doom. He refused to take the blinkers off even for a moment. We see how in a matter of hours, his perception of Vibishana changes dramatically; how he holds him in a different light; how he imputes motives to his own brother for no reason at all and how he throws him out.

Why Ravana

Our purpose has from the very beginning been to study the intricacies of each character and at the same time to bring out the beauty…

(This portion was written in answer to queries from readers, when this series was being published for the first time, on the purpose and necessity to discuss Ravana in detail.  I retain this portion for the sake of continuity and also in order that our purpose is made clear.)

I am sure that readers would not have failed to notice that we are not narrating the story of Ramayana as it is in a chronological sequence. Our purpose has from the very beginning been to study the intricacies of each character and at the same time to bring out the beauty of the epic in its unexplored regions, what it holds for us and also to bring to light the many, many, many unexplored, undiscussed and unstated truths enshrined in it. The conventional ways of discussing the epic in a discourse or even through the print medium have not yet brought out the intricate details of the story. This is not to in any way underestimate or pooh-pooh the great, great scholars who have enriched us so far. This has been so simply because in a discourse of ten days it is not possible for the Bhagavata to cover even all the most important highlights in the epic. There are quite too many of them.

On the other hand, the print medium has severe constraints of space and restricts the writer excessively that nothing much could be disseminated with the kind of space allotted to him or her.The Internet has freed the writer of space constraints. Therefore wiki source is fit enough to discuss the epic, bringing to light whatever has not thus far seen the light of the day. My effort in this direction has received enthusiastic response and support from all over, so far.

Our Poets, who cannot be rivalled by even the best of their European or any other counterparts, have created our epics, mammoth in size and with so many characters, giving each character its own importance and shaping it with all forte, frailties and foibles in a natural mix, which only a creative genius who has reached heights that have not been scaled by any other, could achieve. It is with this in view that we have so far dealt with almost all the important characters in the epic, including Kaikeyi and several minor characters like Guhan. This is because each character has a message – either good or bad, example or warning for our everyday life, one way or the other.

A question may arise here.  'Why should Ravana be discussed in detail,  and what could be the purpose of doing so'  The reason is simple.  He is the second most important character of the epic. If there was no Ravana, there would have been no Ramayana. Unless this character is properly understood, it is not possible to understand more fully, the role played by Rama. The beauty of his character. The strength of his character. And how it blossoms into the most adorable and adoptable role model for everyone. Rama was not an automaton that could only be worshipped and not followed.

And more. Our Poets have seen to it that how this seemingly incorrigible character Ravana, finally takes a different shape. This is a fact that has not been spoken about. This turn of attitude is to be seen, if Rama’s greatness is to be understood more fully. That would help us to understand why Rama sent Ravana back on the first day of war.

As we mentioned at the very beginning through the excellent and thought-provoking words of Right Hon’ble Srinivasa Sastriyar, “The man who reads the Ramayana, thinking that from the beginning he is dealing with God, will get nothing out of it. You must read the story as a human story, lived among human beings by a human being, and then, Oh, what rich treasures there are of wisdom in it.”

It is with this intention that I collected a whole lot of information on Ravana, one of the right backdrops to study Rama. This could be seen and understood when we start our study of Rama. I would only quote Robert Browning, who said, “Grow old along with me! The best is yet to be!”

When the vision is coloured…

There was a son in our race named Prahlada, who rejoiced at the death of his own father. And there is a scum in our race, you, who seek my destruction…

When speaking of the ministers of Dasaratha, Kamban says, ‘tham uyirkku irudhi eNNaar.’ They would not mind even if they have to face death (at the hands of the King for having to put harsh realities before him.) ‘thalai magan veguNda pOdhum’ Even if the King is angered, ‘vemmayaith thaangi nindru,’ they would bear all the heat and fire generated ‘needhi vidaadhu nindru uraikkum vIrar,’ and would stand firmly to press hard for what is just. The fact remains that Dasaratha never gave them an opportunity to show their valour! He was too ready to be convinced of what is right.

The fact that he consulted his ministers and others before he announced his decision to crown Sri Rama as the Prince Regent goes to prove this. Why should he ask for their opinion at all! Who would have objected to it! Especially when the tradition is that the eldest son inherits the throne, there could not have been a single voice of protest. And that too, who would have refused to accept the leadership of Rama! That’s what finally happened. People wanted Rama, though they were not able to say ‘good bye’ to their dear old king.

The point is, Dasaratha did not decide even such a matter that had the clear, full, and ready support of the ministers and the masses, without consulting them, without taking their advice, without waxing their support explicitly and without giving room for any doubt. That he was torn asunder in his private chambers, bound by his earlier promises, is totally another matter.

Here is a brother who is concerned in the welfare of his elder brother, the King and the race and the country at large. Who is not tired of pressing hard for what is right and proper and in the interest of everyone. He has narrated the story of Iraniyan and the way he was slayed by Narasimam. Ravana is not able to bear the very thought that someone could dare open his mouth and give vent to thoughts that were not in his favour. ‘You are afraid,’ he said. ‘You seem to think that since Narayana killed Hiranyakashipu, he would kill me as well. You are therefore trying to seek refuge in Narayana. You spoke about Prahlada. That idiot was devoted to a fellow who killed his own father right before his very own eyes.’

‘aayavan vaLarththa than thadhai yaakayai,’ When the body of his own father ‘maayavan piLandhida,’ was cloven by the claws of Narayana, who had assumed the form of the Man-Lion, ‘magizhndha maindhanum,’ this (idiot of a) son was so happy at that. ‘Eyum nam pagaiyanukku naNbu sei nIyumE nigar. Pirar nigarkka nErvarO.’ Who else but you, who nurture a soft corner and friendly feelings towards our enemy can equal the devotion and loyalty of that son?

There was a son in our race named Prahlada, who rejoiced at the death of his own father. And there is a scum in our race, you, who seek my destruction; who favour it; who look forward to it, because you seem to inherit my throne after my killing. ‘yaan avarkkuth thOtra pin,’ after I am defeated by them, ‘Ezhai nii,’ a mere weakling and poor thing, you, ‘en perum selvam eydhi, pin vaazhavO karuththu?’ dream of inheriting my immense wealth and powerful throne after me. You have designs on my kingship.

“One had rather live with an (avowed) enemy and (even) with an enraged venomous serpent than with an individual who, though professing himself to be a friend, is devoted to the enemy. I know, O ranger of the night, the disposition of one’s relatives n all the worlds. These latter always rejoice in the misfortunes of their relatives.” (Valmiki Ramayana, Yuddha Kanda, Canto XVI, Sloka 2 and 3)

What did Vibishana say and what does Ravana accuse him of! Was there a even trace of such a desire that Ravana accuses of, in his words!

A streak of goodness

Despite all that, it has to be admitted that though Ravana’s heart was boiling with rage and hatred against Vibishana, he still had not lost his head completely.

When the vision is coloured, the very perception changes. The mind is like a chariot, says the Book, pulled by five horses – the senses – and it is in the hands of the charioteer to control and regulate their energy and power and canalise it in proper direction so that the chariot moves towards the right goal. When the charioteer allows the horses to take charge and lets the reins loose, naturally the chariot is pulled in all possible directions. If the horses go wild, alas, who could prevent the destruction, which is the only goal towards which it the vehicle moves decisively! And added to it, if the person whose is uncontrolled and whose vision is contaminated is also equipped with the thing known as ‘education’, it becomes all the more dangerous. Such a mind can substantiate its most foolish perceptions with large chunks of texts from the scriptures.

As we were discussing sometime back, education provides a person the wherewithal to refinement. It is for the person to distil refinement from the wealth of information that was so painstakingly attained. Information is not knowledge. And certainly, knowledge is not wisdom.

Ravana’s erudition was not any different. He acquired a great wealth of knowledge. Knowledge that was not internalised. But nonetheless knowledge that existed in him. Of what avail! When the mind is crooked, it can twist any piece of good information totally out of shape and give it quite another meaning. Sadly, the person does so ever so sincerely, for he is not aware of the simple fact that he is looking through coloured glass! See how philosophical Ravana sounds.

“There exists wealth in the cow; there exists peril from one’s own kinsfolk; there exists capriciousness in women; and there exists asceticism in the Brahmana; Therefore it is not to your liking, my good brother, that I am honoured by the (whole) world, have attained power and pelf and have set my foot on the heads of my enemies. Love bestowed on the unworthy does not moisten their heart any more than drops of water fallen on lotus leaves penetrate the latter. (Even) as the earth is not saturated with the water of clouds thundering and raining in autumn, so love bestowed on unworthy fails to moisten their heart. Affection does not abide in (the heart of) the unworthy any more than a black bee, though sucking the flowers of grass known by the name of Kasa, gets nectar there.” (Valmiki Ramayana, Yuddha Kanda, Canto XVI, Sloka 9-14)

Despite all that, it has to be admitted that though Ravana’s heart was boiling with rage and hatred against Vibishana, he still had not lost his head completely. ‘pazhiyinai uNarndhu yaan padukkilEn unai.’ If at all I have not killed you (this very moment) it is because I am afraid of ignominy, infamy. ‘ozhi sila pugaludhal.’ Stop all this (nonsense) that you have been uttering. ‘ollai nIngudhi.’ Get lost, quickly, now, this very moment. ‘vizhi edhir nitriyEl viLidhi.’ If you (continue to) stand before my eyes, you will be killed.

He could not kill Vibishana. He gave him an opportunity to quit. Which means, he has not yet lost his head completely. We are going to see him act in a totally different manner, later. The goodness in Ravana lies not only in allowing Vibishana to walk out of his palace; but also in letting his daughter, Trijata and his wife Sarama, live unharmed under his protection even when Vibishana had joined Rama. A similar trait can be seen in Duryodhana. Kunti, the mother of Pandavas, was living in his palace when the war was on!

Love of honour and honour of love

Another favourite argument in favour of Ravana is that of his valour, his chivalry. A closer study of his methodology of war, his ways of devising his strategies do reveal…

It is widely believed that Ravana is by and large a good person and the only flaw in his character is that he fell in love with Sita. If the characterisation as portrayed by two most important Poets is to be taken into account, sadly there is nothing much to support this view, though even scholars have subscribed to the view that he was a good person ‘in general’.

The very first argument that is advanced in favour of Ravana’s goodness is that he is a devotee of Shiva. But the fact remains that Kamban describes Ravana worshipping the Lord only on two occasions. The number remains the same in Valmiki’s version as well; excepting for the fact that Valmiki mentions this again in Uttara Kanda, the Seventh Book, which Kamban did not write in Tamil. And both these occasions occur just before Ravana goes in war against Rama, the first war and the final war.

What Uttara Kanda mentions is that Ravana worshipped Shiva for a thousand years, when he was clamped under the Mount Kailash. No more than three occasions. But the number of instances where Ravana speaks lightly of Shiva and Narayana must at least be thrice as many, if not more. It is significant to note that the Poets are not tired of repeating times without number that Rama performed ‘sandhi’, right from the time he accompanied Viswamitra, till the very end of the Yuddha Kanda.

Another favourite argument in favour of Ravana is that of his valour, his chivalry. A closer study of his methodology of war, his ways of devising his strategies do reveal that he was brave; he was persistent in his goal; he undertook every kind of risk (though the question of risk itself is not a point for discussion in the case of Ravana, given the number of boons he had earned, that stood him in good stead); but he was not honest. His warfare was not as honest as that of Sri Rama. But Rama’s honesty as a soldier is beyond compare. You cannot find a single warrior that equals his straightforwardness in the entire Mahabaratha. The war strategies described in Mahabaratha are much more close to those described in the Chinese “Art of War”. Rama’s strategies cannot be compared with the warfare described in any Book.

Speaking of chivalry, one should remember that chivalry does not merely mean unsheathing the sword and making the heads of enemies roll on the ground – or for that matter squeeze the trigger of an AK47 into an array of whatever seem to be moving targets. Philip Sidney, the English poet and courtier, referring to chivalry, said, it is ‘Love of honour and honour of love.’

Can the chivalry of Ravana, which is so gloriously spoken about, be weighed against this definition? Let us take a few test cases and begin with this one, which is portrayed only in Valmiki Ramayana. Kamban has of course skipped this portion. May be he was too sentimental.

Strange kind of valour

But even Idi Amin did not hope to win the love of the children by his act of cruelty. Now take a look at what our great man did…

We have heard of Idi Amin. It is said that he used to take delight in cruel deeds. He would kill a woman, sever her hands and legs, place the legs at the end of shoulders and interchange the hands in place of legs and have the body stitched that way. He would then send for her children and would jeer at them, ‘Look at your mom, how ugly she is!’ Just imagine the agony that this would have caused to those poor souls. He took delight in their suffering. But even Idi Amin did not hope to win the love of the children by his act of cruelty. Now take a look at what our great man did.

Rama built the sethu, crossed over to Lanka, took his position along with the vast army of monkeys and bears on the Suvela Mountain and was preparing for the final round before plunging into war. The spies sent by Ravana, who had collected vital information about the strength of the army of Rama, were so gracefully sent back to Ravana without being harmed in any way, on the insistence of Rama. Ravana climbs up the roof of his palace and witnesses for himself the vastness of the Vanara host, with his spy, Sarana introducing the individual Vanara generals from there.

Ravana was quite perturbed at the developments. Though he suggested at the beginning of the war counsel (Valmiki Ramayana) that Rama would for sure cross over to Lanka with a vast army, he did not really anticipate that the humans were capable of crossing the sea. Building a bridge across the sea! Who could have imagined such a weird thing at all!

Sita had been taunting him, slighting him and warning him every time that he had gone to the Asoka Vana to see her, begging for her acceptance, coaxing and cajoling her in vain. ‘paththu uLa thalayum thOlum,’ Sita ridicules. ‘You have got too many heads, mister!’ All your ten heads and shoulders, ‘vithaga villinaarkku thiruviLayaadarkku Etra, chithiraththu ilakkam aagum,’ would make the most ideal, and easy target for the excellent bowman – my husband – to play with, with the sharpest of his arrows! If you have had just one head, he should have to take the trouble of aiming and shooting. There is no need even for taking an aim now! There would be a head of yours wherever he shoots his arrows!

Her sharp words, pungent remarks, taunts and insults had, instead of putting off the desire for her, only served to fuel it. ‘Could there be a woman, who refuses Ravana!’ was the refrain that was running in his mind and he was trying out all possible and even impossible ways to win her love. But the situation is going out of hand now. Rama has come over to Lanka at last! There is no denying the fact. And how was he supposed to face Sita! Her words would now be sharper than the sharpest they used to be! He called for his ministers, conferred with them and quickly drew out a plan. For what? To win the heart of Sita! And how! There lies the character of the ‘greatest of souls that ever trod the earth’.

Ravana summoned Vidyujjihva, a past master of conjuring tricks. Now, readers will remember the name of Surpanakha’s husband was Vidyujjihva too. But that was another Vidyujjihva, because he was killed by Ravana in war. This Vidyujjihva was a sorcerer, a conjurer.

“Nay, Ravana (the suzerain lord of ogres) spoke (as follows to Vidyujjihva, who was a knower of conjuring tricks:- ‘We two shall impose on Sita, daughter of Janaka, by means of conjuring tricks. Fetching (with you) an illusory head of Rama (a scion of Raghu) and a mighty bow with an arrow, duly present yourself before me, O ranger of the night!” (Valmiki Ramayana, Yuddha Kanda, Canto XXXI, Sloka 7 and 8)

Presenting Vidyujjihva with a precious ornament for his excellent work, Ravana walked into the Asoka Grove, with a grand story to tell her. The funny part of it is that Ravana strongly believed that the yarn that he would roll out to Sita would earn her respect for him, and win her love for him!

Strange kind of valour II

Barefaced lie. Though it is a blatant and downright lie, it gives a clue to read into the mind of Ravana.

With the illusory head, bow and arrows of Sri Rama, Ravana walked into the Asoka Vana. Valmiki says he entered the grove with the shouting of his own name! What kind of a victory our master has achieved and does it not need the proud announcement! He placed the head on ground for Sita to view it fully. It was an exact replica, with blood still oozing from the severed portion, so realistic with sand particles still sticking to it! He addressed Sita thus:

“That husband of yours, Rama (a scion of Raghu), the slayer of Khara, relying on whom you have been treating me with disrespect while being coaxed by me, O blessed lady, has been killed in combat. Your roots stand completely severed and your vanity has been crushed by me. Compelled by your misfortune (in the shape of your husband’s death), you will become my wife (of your own accord). Give up your present resolution (of spurning my advances) O stupid woman. What will you do with your deceased husband?” (Valmiki Ramayana, Yuddha Kanda, Canto XXXI, Sloka 10 - 16)

‘You were turning down my requests all these days, only because you were hopeful of your husband coming here, killing me and taking you back. Now, what happened to you dream! See! Here is his head. There is no option left for you now but to accept my hand!’ That sounds so very interesting indeed, Ravana, that a person could imagine a woman – leave alone Sita – an ordinary woman who already hates such an intruder into her life, would fall in love with you and accept your hand, just because you have killed her husband! And it is not only that. The gusto with which Ravana proclaims how he killed her husband would be a real put off for anyone, leave alone Sita. Here is his own account of how he managed to ‘sever’ the head of Sri Rama.

“Surrounded by a huge army collected by Sugriva (the ruler of monkeys), they say, Rama (a scion of Raghu) duly reached the seashore to destroy me. While the sun was going to set, Rama with his vast army forthwith duly struck camp encroaching upon the northern shore. Duly making their way at midnight to the army, which lay comfortably asleep, completely exhausted as it had been in the course of the journey, my spies first reconnoitred it. The said army of Rama was (eventually) destroyed during the night (itself) on the (very spot) where Rama was encamping with Lakshmana, by my huge army led by Prahasta.” (Ibid, Sloka 19 - 21)

“The head of Rama, who was lying asleep (at that moment) was then severed once with a big sword by the ferocious Prahasta who is skilled in archery. Springing up, he casually took Vibishana captive; (while) Lakshmana with the monkey troops was made to flee in all directions. Sugriva, the suzerain lord of monkeys, lies prostrate with his neck broken, while Hanuman with his lower jaw dashed off, has been killed by the ogres, O Sita! (Ibid, Sloka 24 – 26)

Barefaced lie. Though it is a blatant and downright lie, it gives a clue to read into the mind of Ravana. Look at that! His yarn describes his army, his valiant general, killing Rama in sleep! He could not think of a better story!

The werewolf within

Killing a person while he was asleep and shamelessly proclaiming it too! That was something, which even Duryodhana did not relish.

Of course it was a lie and it was a serious error of judgement that Ravana hoped to earn the love of Janaki for his ‘valour’ of killing her husband. But look at that. Look at the flamboyance with which Ravana announces how Rama was killed. ‘Your husband was sleeping. My valiant man, Prahasta, disposed him off with just one sweep of his sword.’ It is simply regurgitating. Killing a person while he was asleep and shamelessly proclaiming it too! That was something, which even Duryodhana did not relish.

After the fall of Duryodhana, Aswatthama requested him to be made the Commander-in-chief of Kauravas, though there was no ‘army’ left to be commanded anywhere. He crept into the camp of Pandavas stealthily in the dark of night when all were asleep, severed the heads of Upapandavas while they were still sleeping and presented the heads to the dying Duryodhana. Says the Bhagavata Mahapurana: “When in course of the Mahabharata war the warriors of the Kaurava and Pandava hosts had fallen like heroes and when Duryodhana (son of Dhrtharastra) had his thigh broken by a stroke of the mace dealt by Bhima (who had the appetite of a wolf), Aswatthama (the son of Drona) severed the heads of Draupadi’s sons and presented them to Duryodhana – an act which he imagined would please his master (Duryodhana) but which really proved most distasteful to him - UpAharad vipriyamEva tasya jugupsitam karma vigarhayanti” (Skandha 1, Adhyaaya VII, Slo.13, 14)

This quality in Ravana really makes one wonder about the standard by which he was accepted as ‘one of the most chivalrous and valorous persons who trod the earth.’ The fact that he could not come out with a more plausible yarn that he disposed his enemy off in a single combat only shows his strong liking for playing the werewolf. “So strong is the attraction of a little craft or cunning to some natures that Ravana fell a victim to that nature,” observes Right Hon’ble Srinivasa Sastriyar. “’Your husband’s hope was to kill me. Here is his head, bleeding, taken from the earth with all the dust gathered round it.’ We have to remember that the whole of this was an invention of Ravana and he narrates with being ashamed. Even if Prahasta had don all that, it was a shameful thing,” he adds.

But that shamelessness, was what made him err in the first instance of coveting Janaki in the absence of Rama and Lakshmana. Later, in the final war, Rama twits Ravana. The verses – though mere translation – are to be read for the beauty of not only expression, but also for the dignity with which they are uttered, and despite the translation the vibrant emotions come through so very beautifully well.

“Since my consort was borne away by you from Janasthana, helpless as she was, through ignorance (about my real strength), O vile ogre, hence you are not heroic. Having carried away by force the miserable Sita, (a princess of Videha territory) while she was in the great forest away from me, you think: ‘I am a hero’. Having perpetrated the cowardly act of laying your hand on another’s wife, O ogre, posing as a champion on relation to ladies without a protector, you think: ‘I am a hero’. O shameless creature, who have transgressed the bounds of morality and are unstable of character, having laid hold through vanity of death (in the form of Sita) you think: ‘I am a hero’. (Indeed) a laudable, momentous and glorious act has been performed by you, a heroic (half-) brother of Kubera (the god of wealth) rich in might.” (Valmiki Ramayana, Yuddha Kanda, Canto 103, Sloka 11 – 15)

You come from such a renowned family and what you have done befits the reputation of your lineage indeed!

Coming back to the scene in hand.

Blunted by lust

What first goes out of a lust-laden mind – to give room to that baser instinct – is the ability to glean wisdom from knowledge…

This morning’s mail brought a good question from reader Subramaniam Vasudevan (suvasude@nortelnetworks.com). “…the fact that Ravana came up with a such a stupid plan of conjuring Rama's beheading and presenting it to Sita seems to contradictory to what we seem to have seen so far of Ravana, in that if he is such a clever and cunning person wouldn't he not know that no woman would be impressed with the person who gets her husband beheaded when he is asleep… How do you explain that?”

Thank you for that question Mr. Subramaniam. I was just about to venture on that question and your mail is quite timely. Let’s take a look at the situation in which Valmiki describes Ravana venturing into this stupidity.

The information about Rama’s encamping with his army on Mount Suvela is just received from his emissaries. It was beyond Ravana’s judgement that there could be a situation when Rama would ‘actually’ walk the soil of Lanka, when there is a challenge of crossing such a vast ocean that lies in between. Though a single ‘monkey’ jumped across to the other shore, the transportation of an entire army to the other side of the sea was never perceived as a possibility – since they were mere humans – though Ravana play acts his ‘fears’ of Rama invading his country with the sole purpose of rousing the emotions of his men against him, at the commencement of War Council. (This of course, is limited to Valmiki Ramayana and not Kamban.)

When the information reached his ears, Ravana was ‘perturbed’ says Valmiki. “Having heard from the mouth of his emissaries about Sri Rama, who was endowed with extraordinary might, having arrived (at his door), Ravana felt a bit perturbed and spoke as follows to his ministers.” (Valmiki Ramayana, Yuddha Kanda, Canto XXXI, Sloka 2)

What first goes out of a lust-laden mind – to give room to that baser instinct – is the ability to glean wisdom from knowledge and put the rich resources that it has (that is, knowledge, which is not more than a collection of data) to proper use. ‘Who is the biggest fool’, asks Valluvar and says:

‘aRan kadai nindraaruL ellam piRankadai
nindraaruL pEdhayar il.’ (Kural 142)

‘No sinner so foolish as he who lurks at the door of another’s wife.’ (Translated by P. S. Sundaram) The first thing that Ravana lost was his ability of judgement. That is, the ability to make the right judgement. Vision is coloured. Mind is perturbed. The person is panicked. More over, Ravana was all along maintaining that he was the supremo and Sita was ridiculing him at ever other step. He had to do something quickly now, for Rama has already arrived in Lanka. He is not able to digest this. He is worried what Sita would think of him, if she comes to know of this particular development. Whenever Ravana is slighted, the first thought that comes to his mind is the disgrace that he would suffer at the hands of Sita. Kamban brings this feeling out so very beautifully, later.

His intellect is obviously dulled. His priorities have gone haywire. His mental and intellectual faculties are at loggerheads! His baser instinct governs supreme! What would he do! How is he expected to take the correct decision! Lust – amoral lust – has the ability to blunt even the sharpest of minds.

If one thinks carefully, it is not difficult to see that this person who has led his army and his race to success in many a war has now miserably failed in his prioritisation. When he heard of the arrival of Rama on his land, his first priority should have been to collect his army and to plunge into action. That is the right thing for any leader who is worried about the safety of his land to do. Instead, he is rushing with an illusory head of Rama, with a grand plan with the grandest of holes in it, to impress her, who is in his captivity! Valmiki points this out very subtly at the end of the scene.

It goes like a cloud

It has to be remembered that they were playing their roles. The condition that Ravana could be vanquished only by human, made it highly necessary for Rama…

What causes distress to the reader is the excruciating pain that rends Vaidehi. She is shocked at what is placed before her. This, she had considered was impossible! It seems to have happened now! Valmiki spends a whole canto in describing the suffering that she goes through at the gory sight of Rama’s illusory head lying on the ground, without realising the truth. She goes to the extent of begging Ravana to kill her.

“The obloquy of my race, I was wedded by Sri Rama (a son of Dasaratha) though ignorance. The wife has (eventually) proved to be the death of Sri Rama, her consort (the son of a worthy father). Undoubtedly in some other birth a supreme gift (viz., the gift of a girl in marriage) was obstructed by me in that I, the consort of one who was hospitable to all, grieve even at this age on this spot. Kill me at once by all means, laying me on the body of Sri Rama, O Ravana! Unite a husband with his wife and (thus) practice a supreme virtue. Join my head with this head and my body with his body. I shall follow the way of my high-souled husband, O Ravana!” (Valmiki Ramayana, Yuddha Kanda, Canto XXXII, Sloka 29-32)

Though Trijata, the daughter of Vibishana, is close by, she is not able to pacify Sita by telling her that what is placed before her is the result of sorcery and nothing more than that because Ravana is still there. The situation in which Janaki is placed is extremely pathetic and her wails rend our hearts.

While on this, I am reminded of another question by another reader, Mr. Sivakumar Kaviyappa (kavisiv@iit.edu) who says: “There was one point where you wrote Sita Devi was shivering with fear and withdrawn. I am not able to agree to this even though great poets might have written that way.” How at all, the Great Mother, the protector of the Universe, act like a mortal, is the point he wants to raise.

It has to be remembered that they were playing their roles. The very important condition that Ravana could be vanquished only by human force, made it highly necessary for Rama and of course, his consort, to remain in deep oblivion of their divinity. We have pointed this out while we were discussing Lakshmana, who twice identified himself with what he originally is, that he is none other than Narayana. (See: His divine nature. Part I, Part II and Part III.) Valmiki shows us Rama not recalling his divine nature, despite being implored by Lakshmana, when he is plunged in sorrow and even decides to disband action.

As we have been maintaining from the beginning, such elements are woven into the divine characters and they played their part so convincingly well, breathed and lived exactly like human beings and went through all sufferings just to set a splendid example before us. When in trouble, just pick up the book and leaf through the pages. If the very Rama and if the very Mother of all went through all this suffering, what are ours before what they underwent! We get solace. And we see them quickly coming out of such depressions and shining like a bright star. We get our inspiration from them. In fact that is the reason why people are asked to read Sundara Kanda when in trouble.

The pain that Vaidehi was soon brought to an end, when a messenger hurries to the side of Ravana and speaks to him in a hushed voice, informing him that the very Prahasta, of whom Ravana was boasting all along as the slayer of Rama, was waiting for him, seeking an interview with him, for Rama had reached their land! Imagine the embarrassment of Ravana now! He hurries quickly to meet Prahasta and with his exit, the illusory head, the bow, the arrows and the sword of ‘Rama’ vanish into thin air. Sita is pacified by not only Trijata, but Sarama, Vibishana’s wife as well, who inform her of Rama’s arrival and his safety.

Unless his heads roll on ground

He will not leave you Sita, says, Sarama, unless he is killed. “Ravana is not prepared to leave you unless he gives up his ghost in combat…”

Quite a lot of events take place between the time Rama reaches Lanka and camps on Mount Suvela and the time the war starts. There are several counselling sessions, several discussions and a lot of heat is generated, passions roused and the ministers sharpen their brains and sweeten their language when tendering their advice. Who but Malyavan, the elder brother of Sumali, could voice his opinion against Ravana! (As readers might recall, Sumali was the father of Kaikasi. Kaikasi was the mother of Ravana. Malyavan was therefore the grandfather of Ravana.)

In the counselling that took place immediately following the hasty retreat of Ravana from the presence of Sita, after his experiment with the ‘illusory head’ of Rama, Ravana was severely reproached by several persons, it appears. Though the scene is not directly depicted, we come to know of this development from the words of Sarama, who was the wife of Vibishana, when she narrates Sita of what took place in the palace of Ravana. Even Kaikasi, the mother of Ravana, had advised him against the retention of Sita, she says.

“Ravana (the ruler of ogres), O princess of the Videha territory, was actually tendered a lengthy advice in favour of discharging you by his (own) mother (Kaikasi) as well as by an exceedingly affectionate aged counsellor. (They said) ‘Let Sita (a princess of Mithila) be restored to Rama (a ruler of men) after receiving him hospitably.” (Valmiki Ramayana, Yuddha Kanda, Canto XXXIV, Sloka 20, 21 [Part])

‘Receive Rama here, into the palace and be hospitable and polite to him. Do not think of a war with him. Restore his wife to him.’ This is what Kaikasi and the ‘affectionate aged counsellor’, Malyavan, appear to have told Ravana. Clearly, the prowess of Rama was made known all over Lanka – excepting of course one single individual – through his exploits in Janasthana, by killing a massive army headed by Khara and Dusana) and that of Hanuman. Listen to the report of Sarama, on what Kaikasi and Malyavan advised Ravana.

“The astonishing exploit which was performed by him in Janasthana (in the shape of exterminating fourteen thousand ogres led by such great warriors as Khara and Dusana) should serve as a sufficient eye-opener to you.” (Ibid, Sloka 21)

It is not only that Rama is valiant. He is assisted by a vast army of monkeys who seem to enjoy such strength and power that is unheard of. “What mortal could leap across the sea, discover Sita and destroy the ogres in combat, which was done by Hanuman?” (Ibid, Sloka 22)

But not a single word of theirs evoked a response from Ravana that indicated compliance. He will not leave you Sita, says, Sarama, unless he is killed. “Ravana is not prepared to leave you unless he gives up his ghost in combat, O princess of Mithila! Such indeed is the resolve of the ruthless ogre made in consultation with his ministers.” (Ibid, Sloka 24) In consultation with his ministers. That phrase speaks volumes of the ‘service’ rendered by his ministers to Ravana. They did not have any respect for the scripture, morality or the shamefulness of coveting the wife of someone else. ‘What would please the master,’ was all that they were worried about. That is an important factor, which goes into the blind lust that governed him throughout, till the time Indrajit was killed.

In fact, Rama, even at this distance of time gave peace a chance. He sent Angada as emissary. (See: The Last attempt for Peace and The tale of the tail). At the end of his long but fruitless discussion with Ravana, Angada comes back to Rama and tells him the same thing that Sarama tells Sita. ‘mUrgan mudith thalai atra pOdhu andri aasai araan.’ The idiot would not stop doting unless his heads roll on the ground.

And that takes us to the first war between Rama and Ravana.

Hari Krishnan