Ravana sends Indrajit

Here is a father, who dares to send his son on a mission from which he himself could not come back victorious!

On hearing the advice of wind god and as he was infuriated by the fact of Angada being attacked, Lakshmana used the Brahmastra for the first and only time without first seeking the sanction of Rama. This was not so when Lakshmana fought with Indrajit. We are going to see the difference in our later instalments when we study the battle scenes of Lakshmana with Indrajit.

Most important is that Vibishana – who had initially hesitated and had in a couched manner indicated his fears on the advisability of sending Lakshmana alone to meet Atikaya, a reincarnation of Kaidabha, the dreaded demon of yore – was delighted and was convinced very much about the prowess of Lakshmana. That was the reason why Rama sent him along with Lakshmana in the first place!

‘vem thiral sidhdhi kaNda vIdaNan, viyandha nenjan,’ Vibishana saw the victory of Lakshmana and was overtaken by wonder ‘andharach chiththar aarkkum amalayum kEttan,’ and also heard the celestials shouting out of joy (and exclaimed) ‘mandhira siththi anna silaith thozhil vali eedhu aayin,’ if this is the kind of mastery over archery that you have ‘indhirasiththinaarkkum iRudhiyE iyaivadhu,’ I am now more than convinced that it is not difficult for you to vanquish Indrajit as well.

This third day of the war was different in that it didn’t end with the fall of the main hero. The first day of the war ended with the exit of Ravana; the second day, with the fall of Kumbakarna. But the war on the day on which Atikaya fell did not stop with his death. It continued and Rama who was far, far away from the field and was alone had no information on what was happening in the field.

The agony of Ravana knew no bounds when he heard of what happened in the field. Naturally! Atikaya was his second son, handsome and valiant. But the ego of this person was so stout that even after the death of his endeared son – the youngest of whom (Akshakumara) was killed by Hanuman, when he came in search of Sita – did not change his mind. What impelled this person to retain Sita at such cost! What was working in his mind? Why he could not give her back at least at this stage, with the death of his sons – two of them at this point of time? When the writing is so large on the wall, what prevented him from reading the warning signals?

While his wife Dhanyamalini, the mother of Atikaya, was wailing and even while he was himself steeped in the agony of having lost his son, his most valiant and matchless warrior brother, having suffered the insult of being sent back in disgrace from the field, at the mercy of the enemy, the ego of Ravana does not lax in the least. He wants to persist in what he is doing. He wants to retain Sita at any cost. What could have motivated this person! Was he so lusty? Or was it due to some other reason? It is an interesting point to see. But these are questions for another day.

The point is, even before the mortal remains of Atikaya were removed from the field, Ravana was busy preparing his eldest son, Indrajit, to face the enemy. Here is a father, who dares to send his son on a mission from which he himself could not come back victorious! But Indrajit is not to be taken lightly. If the Book of War occupies one-third of Ramayana, the war with Indrajit occupies one-third of Yuddha Kanda. We will have to devote some time to this warrior, whom Kamban is not tired of praising for his prowess, chivalry and archery. Take a detour to study this wonderful character for sometime and come back to Lakshmana.

Number one among warriors

The name of Indrajit is intertwined with that of Lakshmana as far as the Book of War is concerned. One cannot be studied without a reference to the other…

The character of Indrajit is introduced in the Sundara Kanda, takes a quick shape in the War Council held by Ravana, convened as a sequel to the exploits of Hanuman in Lanka and holds the stage with high drama, in his war with Lakshmana, taking the reader through tense moments before his fall in about 1500 verses in Kamban. Indrajit brings Lakshmana to stupor and near death, twice. It was not an easy victory for Lakshmana against this warrior, ‘villaaLarai eNNin, virarkku mun niRkkum vIran,’ ‘If one counts the best of warriors on one’s fingers, he (Indrajit) is the first name that he has to utter. And again, he says several hundred verses later, ‘vIrar enbaargatku ellaam mun niRkkum vIrar vIran’ ‘first among all that are known as warriors (worth the name).’

The name of Indrajit is intertwined with that of Lakshmana as far as the Book of War is concerned. One cannot be studied without a reference to the other, in isolation. We would therefore divide the study of this character into two portions, one that directly concerns with the study of Lakshmana and the other portions like the sacrificial fire at Nikumbila – the completion of which would have made Indrajit invincible by anyone – would be dealt with later, after we round up on Lakshmana. Now for a little background material.

The name Indra-jit is a title. He is known only by this title. One who vanquished Indra, the Lord of celestials. Hanuman is impressed with this person at the very first sight, when during his search for Sita he enters every house in Lanka and comes across Indrajit sleeping in his chambers. ‘He was so handsome and resembled Lord Muruga, excepting for the fact that the Lord has six faces and twelve shoulders’ says Kamban. ‘vaLayum vaaL eyitru arakkanO?’ Is he the son of Ravana with the canine teeth like the crescent moon? ‘kaNichiyaan maganO?’ Or is he the son of Lord Shiva? ‘aLayil vaazhum ari anyavan yaavanO?’ Who could this person be who resembles a lion in the cavern? (Though I do not know the answer for this question, I know one thing for sure.) ‘iLaya vIranum Endhalum iruvarum pala naaL uLaya uLa pOr ivanOdum uLadhu.’ Both Rama and Lakshmana have to wage a war lasting many a day with this fellow.

“He is the only Rakshasa who dares to use hard words to Ravana,” observes Sri V V S Aiyar and calls our attention to the pick of the harshest of words that Indrajit utters against his father when he hears of the death of his younger brother Aksha, at the hands of Hanuman. “Thou weighest not the danger beforehand but rushest unthinking into it, and then thou sufferest. Even after seeing the prowess of that monkey, thou hast sent against him in batches those who could never hold their own against him. Is it not then thou that has killed them? … Thou hast in the days past broken the force of the elephants that hold the universe in its place, and conquered the three worlds and lifted mount Kailash itself with Shiva upon it. But what will wash this humiliation received at the hands of the monkey who has killed our Aksha?” (Kamban’s verses translated by Sri V V S Aiyar)

And that is what he is now asking Ravana, when he rushes to see him alarmed by the melancholy that is setting in on Lanka and when he comes to know of the death of Atikaya.

His exploits and boons

When the mind is obstinately set in an aimless pursuit, and eyes are bloodshot with rage and the personality is submerged by vanity and ego, wisdom takes a back seat.

Of the sacrifices Indrajit performed, the Uttara Kanda gives details. Usana, the guru of demons and Daityas, informs Ravana of the following when the latter walks into the hall in which Indrajit was performing the sacrifice at Nikumbhila. Not knowing what was going on, Ravana enquiries about it and Usana informs him thus.

“I shall tell you everything Your Majesty, (please) listen to it. Seven well-known sacrifices rich in numerous details have been performed by your son. (Six) sacrifices named Agnistoma and Aswamedha, the Bahusuvarnaka sacrifice, Rajasuya, Gomedha and the sacrificed intended to propitiate Lord Vishnu, had been performed; and when the sacrifice intended to propitiate Lord Maheswara, which is exceedingly difficult for the mortals to accomplish, commenced, your son received boons personally Lord Siva (the ruler of embodied souls in bondage, who are no better than beasts) here (on this very ground). (Valmiki Ramayana, Uttara Kanda, Canto XXV, Sloka 7-9)

Usana also mentions of the Tamasi Maya, the conjuring trick that Indrajit received from Lord Siva, which could bring about a spell of darkness in the ranks and files of the enemy. “By means of this conjuring trick, when employed in a conflict, O ruler of ogres, the movement of the employer cannot be known either by the gods or demons.” (Ibid, Sloka 11) With this boon, Indrajit had the power to move unseen before the enemy. And Indrajit was not like Atikaya, who would not resort to illusory techniques even if his enemies employed it. In fact, this is one of the most important boons that he employed against Lakshmana.

The six sacrifices that he had conducted had given him near invincibility and the seventh one, namely the Nikumbhila, was stopped by none other than Ravana himself. We will see the details later. Had he completed it at that time or could he have been able to complete it in his second attempt to do so before Lakshmana marched on him, there would have been none who could have ever vanquished him.

With such glories to his credit, and bestowed with the divine bow and an inexhaustible quiver – as did Rama and Lakshmana – Indrajit remained matchless right from the beginning. The Uttara Kanda speaks of his exploits in winning over Indra and his son Jayanta as well.

Indrajit heard the wails of rakshasa women and rushed to his father, anxious about the safety of his brother and just by looking at Ravana, before he could even complete his words, Indrajit understands what has actually happened and on enquiries ascertain the death of Atikaya at the hands of Ravana. ‘Lakshmana killed him,’ says Ravana ‘while the monkey that set fire to our grand old city and others killed our forces.’ Indrajit is enraged instantly at the folly of Ravana.

‘kondraar avarO?’ Was it that they killed Atikaya? ‘kolai sUzhga ena nee koduththaai.’ It was you who offered them (to the enemy, beseeching them) to be killed. ‘van thaanayar maanidar vanmai aRindhum manna,’ My king! You know how powerful these human beings are, how skilled they are and how massive is their army. ‘endraalum enaich chella Evalai.’ You did not ask me to go in war against them, knowing full well they are extremely powerful. ‘itradhu.’ And it was thus that our army and my brother were given to death (by you).

‘Why did you not send me in the first instance? Why did you not summon me? How dare you send such youngsters, especially when you know that the enemy is powerful, when you have yourself seen it in the battlefield!’ All Ravana wanted was this kind of emotional agitation! When the mind is obstinately set in an aimless pursuit, and eyes are bloodshot with rage and the personality is submerged by vanity and ego, wisdom takes a back seat. Ravana is an example.

First war with Indrajit

The anger of Indrajit shot up multi-fold on seeing Hanuman. Here was the person who was responsible for turning Lanka into shambles…

‘How at all I can remain here!’ hissed Indrajit. ‘When my brother has been killed in the battlefield, how can I rest here without making that Lakshmana, a delectable feast to Yama? ‘irundhEn enin naan av iraavaNi allan.’ If I stay here, I am not the son of Ravana.

Ravana, as if he was waiting for this moment, seized it. After his defeat on the first day, we see him avoiding the field until the very last of his forces is wasted, remaining in the background, chuckling and challenging, whipping up passions and emotions in his favour, in the fond hope of waxing that victory that eluded him. ‘Ega idhu seydhu en innalai nIkkidu.’ Go now and (do what you vowed now) and bring an end to my sufferings. ‘endhaikku aagadhanvum uLavO?’ Is there anything that is impossible for my sire! ‘enarkku aatralaar mEl maa kaal vari vem silayOyai madhiththa pOdhE sEgu aagum endru eNNi,’ It was you of the banded bow that I thought of as the source of my strength against my enemies ‘iv innalil sindhai seydhEn,’ and decided to send you against them to take me out of the deep sorrow in which I am submerged.

Though on the one hand Ravana appears to be rather unthinking in sending his eldest son to take revenge on the one who killed his other son, on the other hand, he had reason to believe in the dexterity and prowess of Indrajit. Indrajit marched on the enemy with an army of forty vahini strong on Lakshmana.

On the other side, Lakshmana did not leave the field. He had calculated that having heard the death of Atikaya, either Ravana or Indrajit would come to the war front immediately. For him it was another opportunity to prove his mettle. ‘It is Indrajit who is coming here now,’ warned Vibishana. ‘It is not advisable to fight against him without being guarded on all sides. ‘maaruthi, sambavan, vanarEndhiran, thaarai sEi, neelan endru inaya thanmayaar vandhu udan ura,’ With Hanuman, Jambavan, Sugriva, Angada and Neela surrounding you on all sides, ‘nee nedum pOr seyath thagudhiyaal’ venture into this long, long battle with him.

Even as the rakshasa army was marching on into the field, Hanuman who had earlier moved away from the presence of Atikaya to the western gate, saw Indrajit coming to the field. Having seen his might earlier when he was bound by the divine weapon of Brahma, Hanuman rushed quickly to the spot where Lakshmana was preparing himself to meet the foe.

The sea of the Vanara host that stood guard before Lakshmana was soon churned by Indrajit and his forces, making the lower rungs of the Vanara army flee from the spot, leaving only the commanders to stand their ground. Sugriva rooted out a tree and attacked Indrajit but lo! It was turned to pieces by the quick arrows that showered on from the bow of Indrajit.

The anger of Indrajit shot up multi-fold on seeing Hanuman. Here was the person who was responsible for turning Lanka into shambles. Here was the person who put Aksha to a gruesome death. Hanuman engaged Indrajit in a tough combat. But even the rocks and hillocks that Hanuman hurled at him were pulverised by the force of his arrows. Without exception, all the valiant soldiers of the Vanara army fought with Indrajit and could not stand the ground against him for long. Seeing the destruction that Indrajit was causing, Lakshmana moved in.

There finally is a match

For the first time in his entire life, Indrajit saw a person who was a match for him in all respects. He was soon overtaken by awe and respect…

Many of the top ranking Vanara leaders who appeared before Indrajit, including Hanuman, in order to weaken his force, if not contain him, could not virtually last long. The first rock that he threw at Indrajit was pulverised by his arrows. Hanuman hurled a hillock at his chest and it hit him, leaving him unharmed and falling to the ground, powdered by the strong torso of Indrajit. Hanuman was bleeding profusely by the virulence and swiftness of the arrows that showered on and on from the bow of Indrajit. He could not be weakened either by Nila or by Angada, who rushed in to support Hanuman.

Lakshmana saw the destruction from a distance and quickly moved in. The Rakshasa leaders who were furious against him for having killed Atikaya launched a concerted attack on him. Lakshmana, who had just waged a long and tough battled against Atikaya just hours ago, was just unstoppable and he moved like forest fire, devouring the legions of the enemy and reducing its numbers to a very great extent in a very short time. This time, Hanuman being available close at hand and his services not needed by Rama, (to recollect, Rama is not in the scene at all and is not at all aware of what is happening here) Lakshmana seated himself on the shoulders of Hanuman, at the latter’s request.

Another reminder. What we are now looking at is the version of Kamban, which is so totally different from what Valmiki has presented. In a parallel scene in Valmiki Ramayana, we see Rama is also present in the field. We have discussed the dramatic elements and effects of this difference to some extent when we were discussing the role of Vibishana in this very same scene.

Seated on the shoulders of Hanuman, Lakshmana faced the brute in a fierce encounter. The details and techniques adopted run to several hundred verses. The Rakshasa army was reduced to nothing, leaving Indrajit alone in the field. Sri VVS Aiyar so very beautifully puts it, taking the idea from the Poet himself, thus. The Rakshasa flood abated completely, but Indrajit stood his ground unabated like a rock rising sheer from the bosom of a dried-up sea.” The sea of Rakshasa army having been dried up, Indrajit was the sole rock that was left and he stood his ground most valiantly.

For the first time in his entire life, Indrajit saw a person who was a match for him in all respects. He was soon overtaken by awe and respect for this person whom he used to call ‘a puny creature’ before the war started and had begun to respect them with the series of victories that Lakshmana was establishing in his very own presence. ‘an naran allan aagin nAraNan,’ he mutters to himself. The person who fights now with me is sure a man. If he is not a man, he could be none other than Narayana. ‘anayan andrEl pin aran, biraman endru pEsuga.’ If he is not Narayana either, then he could only be compared with Brahma and with Lord Shiva. ‘mannar nam padhiyin vandhu,’ For what king has come to our city hitherto, ‘varisilai pidithha kalvi’ and (has exhibited his) training in archery to this extent?

This fellow has come to our den. He is in our land and is fighting with me in my country. He has destroyed the thousand lions that were drawing my chariot. He has killed my charioteer. My chariot has been broken. I have never been subjected to such an insult even at the hands of the celestials. If this man does such a thing to me, Indrajit, then there must be something wrong. He may probably be not a man. He most likely is Narayana himself, or one of the Trinity.

Not a single Rakshasa warrior worth the name, is not left with surprise, shock and awe with the skills of Lakshmana.

Error of judgement I

Lakshmana immediately destroyed the chariot of Indrajit for one more time. His idea was to kill Indrajit after destroying the chariot. But he erred.

Lakshmana with his swiftness and mastery in the art of archery was soon turning the situation to his advantage. Indrajit, had come to the field so fresh, at the end of a day that found Lakshmana and others a little worn out comparatively, having had to wage a long war against Atikaya and continuing to face Indrajit. Indrajit had struck terror all around initially but it was now his turn to be at the receiving end.

‘nUru vem kaNai maarbin nuzhaidhalin’ Because a hundred arrows sunk in his chest, deep, ‘Uru sOriyodu uLLamum sOr thara,’ his physical strength was wearing out with blood flowing out heavily together with his will power ‘thEral aam thuNayum silai UndriyE aaru nindranan’ he pressed his (lower end of the) bow into the earth and leaned over it spent and tired, resting on the bow for a while.

It was on a chariot that was drawn by a thousand lions that Indrajit entered the field. It was destroyed and he had changed over to a thousand-horse drawn chariot. Hanuman jumped over the chariot even as Indrajit was resting on his bow and with a kick of his strong foot, he broke the chariot to pieces, killing all the horses and the charioteer as well. Indrajit immediately switched over to another chariot drawn by a thousand ghosts. He did nothing that day, Kamban jokes. ‘Eri Eri izhindhadhu allaal igal vEru seydhilan veyyavan.’ The only thing Indrajit was doing that day was to descend from a broken chariot and climb into a fresh chariot. He was busy with switching chariots and had no time left for fighting with Lakshmana!

Hanuman, who was carrying Lakshmana on his shoulders, did not simply stop with playing that role alone. He assumed his massive form and trampled countless rakshasas under his feet, jumping over them, while at the same time enabling Lakshmana to continue his war with Indrajit.

This situation was quite new for Indrajit. He had never encountered such an enemy. He was used to seeing the backs of his enemies in a short time. He expressed his shock and amazement to Mahaparsvan, who was standing by his side ‘oru vilaan nandru nam padai naarpadhu veLLamum kondru nindrapadi!’ I am shocked to see that a single archer has obliterated forty vahinis of our army! The answer of Mahaparsvan shows the state of mind in which the rakshasa forces were, that day. ‘neeyum naarpadhu veLLa nedum padai maya vem kaNai vazhanginai’ You destroyed a forty vahini of the Vanara army as well. ‘Oiyvu il vem samam okkum.’ Your skills doubtless match that of Lakshmana! Without realising it, the rakshasa warrior had put Lakshmana a mark above Indrajit and was comparing the latter against Lakshmana!

The evening was coming to an end and sunset was nearing. ‘You do not have much time left,’ Vibishana told Lakshmana. ‘naagame anaya namba!’ My Lord who resembles the (angered) cobra! ‘naazhigai ondru naangu baagame kaalm aagap paduththiyEl pattan.’ Only one fourth of a nazhigai – six minutes – is all that you have to kill him. He can be overpowered only if you act very quickly. ‘vega vaaL arakkar kaalam viLaindhadhu.’ The rakshasas become more powerful with sunset. The night is the time for demons. ‘visumbin EgumEl velvan.’ If Indrajit, with nightfall, reaches the sky, he would be invincible and would win for certain.

Lakshmana immediately destroyed the chariot of Indrajit for one more time. His idea was to kill Indrajit after destroying the chariot. But he erred. He did not anticipate that Indrajit would not hesitate to adopt his illusory warfare.

Error of judgement II

All Lakshmana knew was a straight face-to-face battle. As far as he was concerned, the battle was over once the enemy leaves the battlefield.

As soon as the chariot was destroyed, Indrajit vanished into the clouds. He needed time to perform the rites that were associated with the loosing of the serpent noose – naaga paasa – and therefore hid himself in the skies behind the clouds. He became invisible too, shrinking his frame the size of an atom.

‘thaNivu aRap paNdu sey thavaththinum’ because of the strength of the penances that he had performed in the past many years, ‘dharumaththaanum,’ and because of his adherence to the principles of righteousness, ‘piNi aRuppavanil petra varaththinum,’ and because of the boons that he had received from Brahma, ‘pirappinaanum,’ and because of the nature of his rakshasa birth, ‘maNi niraththu arakkan seydha maaya mandhiraththinaanum,’ and because of the power of sorcery he had, ‘aNu enach chiriyadhu aangu Or aakkayum udayan aanaan,’ he shrank his body to the size of an atom.

Notice the words of the Poet. ‘Because of his penance and because of his past adherence to the principles of Dharma,’ he says. He makes no attempt to hide the fact that all the Rakshasa forces were good souls at least at one point of time and gained their power only because of it. And at the same time, we learn a lesson that even such person can go awry and therefore one has to be ever wakeful and ever watchful over one’s qualities.

And now, Lakshmana, poor thing, he had no idea about unfair tactics. All he knew was a straight face-to-face battle. As far as he was concerned, the battle was over once the enemy leaves the battlefield. He was not used to the methods of withdrawing and then attacking from hiding. This is where the warfare in Ramayana differs from that of Mahabaratha. The world had moved a long, long way, far, far away from what it had held high even between the period of Ramayana and Mahabaratha!

The monkey hordes shouted with joy with the impression that Indrajit had beaten a retreat. ‘naayagarkku iLaya kOvum annadhE ninaindhu nakkaan.’ Lakshmana also thought in similar lines and smiled. He jumped down from the shoulders of Hanuman, handed his bow to Angada, and started plucking all the arrows that his chest was buried with. It was an announcement of a temporary cease-fire. Lakshmana was gathering his tools to walk home back and was preparing for a rest.

‘vittanan arakkan veyya padayinai.’ It was precisely at that moment Indrajit let loose the naaga paasa. Valmiki shows both the brothers bounded by the noose. Kamban differs in that he shows Lakshmana alone being bound by the paasa. “Both the aforesaid gallant princes, Sri Rama and Lakshmana, were for their part pierced with serpents used as arrows in such a way that no part of their bodies remained unpierced. Blood flowed profusely from the passage of their wounds and they both appeared like two Kimsuka trees in flower. Thereupon Indrajit (son of Ravana) the outer corners of whose eyes had turned red (through rage) and who looked like a mass of collyrium, spoke as follows to the two brothers, while remaining still invisible: “Even Indra, the ruler of gods, will not be able even to discern me much less approach me, while I am fighting imperceptibly, how much less you two!” (Valmiki Ramayana, Yuddha Kanda, Canto XLV, Sloka 8-11)

The entire Vanara army and Lakshmana were on the ground in no time, bound by innumerable serpents that surrounded them held them hard. Just one person was found standing there. Vibishana. Indrajit had already left for his palace, having surveyed the result of what he did from the skies, victorious.

The divine will

It was due to divine Will that Lakshmana woke up from the numberless serpents that held him down in their powerful hold…

It was a very delicate situation for Vibishana, the sole survivor of the serpent noose attack. It was he who pushed Lakshmana into action against Indrajit and now there is nobody standing on the ground, excepting this poor soul. He was afraid of facing Rama. Guilt feelings overwhelmed him. We have discussed this earlier when we studied Vibishana. (See: A faggot burning on both sides)

In the following scenes, we witness Rama’s anguish and the harsh and unkind words in which he censures Vibishana. ‘You should have summoned me immediately when Indrajit came to the war front! You kept quiet and it has resulted in such a great loss! I have lost my brother now!’

The unfolding of events on that day were such that Rama did not come to know of the arrival of Indrajit at all. Let’s see the observation of Sri VVS Aiyar here. “Rama had not come to the field this day, as he had the fullest confidence in Lakshmana’s strength and valour and as he desired to give him all the honours of the day.” And if we take a closer look at the epic, we will find that Lakshmana had the sanction of Rama only to fight against Atikaya and it was by force of circumstances that Lakshmana continued his battle with Indrajit, without the sanction of Rama.

The position of Vibishana becomes highly precarious in view of this fact. Naturally, suspicions of misleading Lakshmana into a war with Indrajit would lurk anyone’s mind and Rama’s allegations border on that when he says ‘ennaik keduththanai vIdaNaa nI’. You have ruined me Vibishana. But the narration of events by Vibishana pacifies Rama and when he seeks information on the nature of the noose that is binding Lakshmana and the Vanara host and the remedy for it, he learns:

‘thaan vidil viduvadhu allaal,’ If at all it loosens its grip, it has to be of its own ‘chadhu muguan mudhalvar aaya vaan vidil vidaadhu.’ It can’t be made to uncoil its hold even by Brahma and others of his kind. ‘Un vida uyir pOi nIngum vEru uydhi illai.’ This is a no go situation. It will uncoil only after the victim dies. (That is to say, the victim is still alive now; only he is not conscious.)

Rama rises up in anger to destroy all universe but the very next moment, he is overwhelmed by mercy, logic and reason. He finds no reason why the worlds should be destroyed for his personal loss. When the situation gets tense extremely, the divine vehicle of Vishnu, Garuda, whose very sight is a terror to all serpents, arrives on the scene.

“In the meantime there arose a wind – as well as clouds accompanied by flashes of lightning – which, having whipped up the sea-water, began to shake the mountains as it were. Their boughs broken by that mighty wind caused by the flutter of wings, large trees of the entire island (of Lanka) fell headlong into the water of the salt sea. The huge serpents inhabiting that island got alarmed, nay, all the sea-monsters (which had crawled to the shore quickly (re-)entered the salt sea. In an instant, all the monkeys saw Garuda (the king of birds and a carrier of lord Vishnu) son of Vinata, who is endowed with extraordinary might, and resembled a blazing fire (in brilliance). Perceiving him arrived (on the scene), those serpents for their part by which, serving as arrows ………fled away for good.” (Valmiki Ramayana, Yuddha Kanda, Canto L, Sloka 33-37)

The verses describing the arrival of Garuda in Kamban are par excellence. Not without reason the unsparing critic, Sri VVS Aiyar observes, “The magnificent stanzas in which Kamban describes the majestic flight and appearance of Garuda have scarcely a parallel in literature for the roll of their rhythm and the grandeur of the image that they present to the eye of imagination.” Aiyar planned to translate these stanzas into English. “Though conscious of the impossibility of giving an adequate translation of them, we feel bound to attempt a translation and give some idea to the reader of their grand swing.” But it is unfortunate indeed that he died in an accident before he could do so.

Now let us return to Lakshmana.

A compliment from the enemy ranks

The words of Mali clearly establish the name that Lakshmana had earned among the ranks and files of the Lanka army. ‘Why should these poor things be punished? Who is not afraid of them today?’

The Vanara host having been unbound of the naaga paasa roared in glee that shook Lanka to its very centre. The tumultuous uproar was heard by Indrajit, who was apprising Ravana of his glorious victory in binding Lakshmana with the cobra noose and he was taken aback. Soon messengers brought the news of what had happened in the warfront. Ravana laughed, recalling his past victories over the Gods, when Garuda had to fly away with his arrows stuck in his wings.

‘INdu adhu kidakka.’ Let it be on one side. ‘mEnmEl iyaindhavaaru iyaiga.’ And let it happen as it had happened in the past. ‘enji mINdavar thammaik kollum vEtkayE vEtkkum andrE.’ You would now be full of the desire to return and kill those who have come back to life. ‘aaNthagai nIyE innum aatrudhi arumaip pOrgaL.’ Go back and resume the war. Kill those creatures and let Garuda who brought them to life be ashamed of his effort going waste.

But to the surprise – rather shock – of Ravana, Indrajit was in no mood to return that day. The victory he had established only hours back is running down from his fingers. He has a responsibility now to save his city, especially when his father desires him to do so. Earlier, when he started for the war on that day, he needed no goading. He seized the opportunity. He chided his father for having sent his younger and other lesser warriors, when he was there. Now he shows a reluctance, which he had not shown at all in his entire life.

‘indru oru pozhdhu thaazhththu,’ he says. Postpone it for one day. I am very tired. I need rest. ‘en igal perum siramam nIkki,’ let me rest and be rejuvenated in the morn. I will go to the battlefield tomorrow and with the Brahmastra, I would root out the cause of all anxiety in your heart. So saying Indrajit retired to his bedchamber.

Ravana is now left with no option but to summon his other trusted deputies. It may be observed that even at this juncture he does not think of undertaking the venture himself once again. He tries to avoid facing the warriors again. And when Mahaparsva and Dhumraksha, two of his five commanders offered to go themselves. Ravana had no alternative. These two were the guards of the chariot of Indrajit and had fled from the field, unable to stand the attack on them by Hanuman with the mace were censured by Ravana severely who ordered for the cutting of their noses and be paraded in the streets of Lanka, for their cowardice. But it was Mali – another warrior of Ravana – who saved the situation and changed his mind.

The words of Mali clearly establish the name that Lakshmana had earned among the ranks and files of the Lanka army. ‘Why should these poor things be punished? Who is not afraid of them today? ‘paasamum itradhu.’ The serpent noose did not hold. ‘padhiyin mElum naasamum utradhu.’ Our army has been reduced to a mere half of what it was. ‘nambi nadandhai.’ And my Lord! You walked back. (A couched hit on Ravana. The question that remains unasked here is, ‘If you propose to punish these two, tell me who will be left with a nose in Lanka? Would you not be one among them?’)

He says further. ‘In Lanka’s streets, let Lakshmana’s name be called aloud but once; alas! A panic wild at once does seize our people and they’d hear no more but shut their doors amain! Such terror inspires that dreaded name!’ (Translated by

Sri V V S Aiyar)

Though overpowered by scheming, Lakshmana had not lost his name even among the enemy ranks.

To use or not to use

The refusal of Indrajit that day to resume the war left Ravana with no other alternative but to send his commanders-in-chief and on their death, he sent Maharaksha – Maharak kannan, as Kamban would call him. Maharaksha was the son of Kara, who wanted to avenge for the death of his father in Janasthana at the hands of Rama. These battles did not last long and were fought by both the brothers and came to an end very soon.

Now Ravana was left with only one option, that of summoning Indrajit who was resting all the while. Indrajit had already promised that he would destroy the enemies by the use of Brahmastra. The second battle was in fact still more furious than the first one and initially Rama also was in the action front for a few hours. Lakshmana was fuming and was looking for the next opportunity to fight with Indrajit. With the kind of archery displayed by the brothers that day, the vast rakshasa army was turned to dust, leaving Indrajit alone.

Not beating a retreat, Indrajit advanced on his chariot towards Rama and Lakshmana. ‘iruvir ennodu porudhirO?’ he asked. Would both of you fight with me at the same time? ‘andru enin Etra oruvir vandhu uyir tharudhirO?’ Or would you come one by one and die at my hands? ‘um padayodum porudhu pondrudhal puridhirO?’ Or would you prefer to fight with me with all your army and die? ‘uruvadhu pugalum.’ Tell me what you desire to do. ‘tharuven indru umakku EtruLadhu yaan.’ I will give you whatever you want.

‘kumbakannan endru nIr ambidak kuraiththa thambi allan naan.’ I am not the brother of my father whom you killed with your arrows. ‘iRavaNan magan.’ I am the (proud) son of Ravana. ‘embimaarukkum en siru thaadhaikkum iruvir sem puN nIr kodu kadan kazhippen.’ Tell me soon, for I am desirous of performing the last rites to my uncle and my brothers who lost their lives at your hands, not with water but with your blood.

‘Allow me to fight the brute,’ Lakshmana requested Rama at that time.

“The serpent noose, my brother, that helpless bound
My limbs, has cast a slur upon my name
And men will point at me and say, ‘his friends
He could not save from worse than death; nor could
He stand against a valiant foe; and yet
He lives! If Indrajitta’s head, my darts
Do not remove, the lustre of my name
Is gone forever….” (Kamban’s verses translated by Sri V V S Aiyar)

Rama therefore stepped back, allowing Lakshmana to take the field all by himself. The part played by Rama on that day in the warfront lasted only for the first few hours. Lakshmana fought with all his force and might and filled the field with severed limbs, blood and broken chariots, once again leaving Indrajit alone, standing by himself.

Indrajit, once again vanished into the skies, behind the clouds and from there reached his palace, this time to prepare for the firing of Brahmastra. It was Rama this time who thought that Indrajit had beaten a retreat and called the day off. ‘I perceive that he has not left as yet, my brother,’ Lakshmana told. ‘I deduce that he has gone for making preparations for shooting Brahmastra and for performing the rites that are associated prior to its use. I do not think he has run away from the field. He has bigger designs.’

And now we see Lakshmana playing his intuitive and insightful role once again.

Hari Krishnan