48. Rama exposes the
fallacy in what Jabali has said in good intention. “You sound as though you are
talking for my good, but you are not. A man of broken character, who violates
custom and indulges in sinful acts, would never earn the respect of right
minded people. It is one’s sustained behaviour that indicates whether one is
pure or not, of great lineage or not, and a true Veera or just a pretender. If
I renege on my pledge, how can I expect to attain heaven? What example would I
be setting? As the kings do, so do the subjects. The essence of governance is
enforcing truthfulness. Truthfulness is the very foundation of the society. I
will follow the truth come what may and carry out my father’s wish, which I
have pledged to do.”
Jabali clarifies that he did not advocate nastikya and that
what he said was out of love and consideration for Rama.
Vasishta gives a good chit to Jabali and tells Rama that in
his lineage primogeniture was the tradition and he should honour it. While
parents give birth to a child, Acharya gives wisdom and is therefore called
guru. His word is worthy of respect and following the advice of his (Vasishta
is Rama;s guru), he would not be committing any sin. By doing good for the
elders and the subjects, he would be upholding dharma. Attending on his aged
and bereaved mother, he would be doing his duty. Rama would have none of it. He
politely replies, ‘I owe my existence to my father and I cannot think of
violating his order. What parents do cannot be requited.”
49. Bharata is dejected. He wants to go on hunger-strike in
protest. Possibly, the idea was first documented here! Gandhi may not be the
patent-holder for it! Rama quotes the rule book and says a Brahmana may do such
things, but not a Kshatriya. Bharata then tries to rouse the public to make Rama
return. But, they turn it down. Rama, they say, stands by truth and he would
not budge. Bharata does not yet give up. He offers substituted performance. He
would live in the forest for fourteen years. ‘Leaving no stone unturned’ is the
most apt for Bharata. Rama is wonder-struck. But, there was no way he would
yield. He says, ‘What Kaikeyi asked for was right to her. What my father agreed
to was right for him. It would be wrong for me to let another person to undergo
the rigour of compliance with the order of exile. I shall make my father’s word
stand true. Bharata is a great soul. Everything will turn out well for him. I
will return after fourteen years and take over the reins.”
50. Sita is troubled by Rama’s promise to protect the
Rishis against the Rakshasas. She reasons with Rama, ‘There are at least three
indulgences one should avoid: perjury, adultery and unprovoked violence. I am
sure you steer clear of the first two meticulously, but your undertaking to use
arms against the Rakshasas who have not crossed your path appears to fall in
the third sin. It is alright for a king to bear arms to protect the citizens,
but for one who is on penance in the forest where is the need for arms except
in self-defence? You must resume your Kshatriya dharma after going back to
Ayodhya. You know better and do what strikes you as right.’ Rama appreciates
the fine point made by Sita and is proud of her active interest in his
following the right course. He replies, ‘You yourself have said that it is the
duty of the kings to protect the innocent. The Rishis have made a fervent plea
about the atrocities committed on them and I had to assure them protection. It
is now my duty to uphold it.’ This part of Rama’s character to protect those
that seek his help is again seen when Vibhishana switches sides. In fact, Rama
cites in defence of killing Vali that he did it to render justice as a
representative of Bharata, the ruler.
51. Surpanakha berates Ravana when she goes to report the
wholesale destruction of his clan at Janasthana. She brings out several aspects
of what a king should or should not do. Says she, ‘People do not give much
regard to a ruler who is selfish, indulges in base luxuries and goes about as
his fancy dictates. The king who does not attend to his affairs personally in a
timely manner perishes. Kings, who have no control over themselves and do not
take care of their kingdom, count for nothing. The rulers who do not have
control over their exchequer, spies and strategy are no different from
commoners. The rulers are reputed as farsighted when they see, by gathering
intelligence, everything that matters even when it lies far away.’
52. Surpanakha scolds Ravana for being infatuated in bodily
pleasures, but incites him to indulge in the same by suggesting abduction of Sita.
It is a sort of dramatic irony. She knows Ravana’s weakness and exploits it to
take revenge on Rama who rejected her. Ramayana is a great epic that throws in
focus how kama can manouevere people. We saw Dasaratha as a victim. Ravana is
another who takes down his entire race because of his lust. Surpanakha paves
the way for that because she was love-smitten, but was spurned. There is no
need to see a divine scheme in all this. It is perfect human folly at play
alongside virtue. The epic is a lesson as to what can go wrong and what should
be done about it.
53. Maricha says to Ravana a golden lesson, “It is always
easy to find people who talk sweet. But when it comes to what is good but not
so pleasing to the ears, it is hard to find anyone who would venture to tell
and anyone who would be willing to listen.” But, Ravana tells him curtly, “I
did not come to you for advice, I came for help.” This is also a fitting
lesson. We find ourselves in a similar situation in ordinary life. People
rarely look to us for advice, something we have in abundant supply. To desist
from advising others (FB excepted) is a worthy practice.
Maricha says, “A king who is reckless and treads on the
wrong path should be restrained by well-meaning counselors in every possible
manner.” There is a KuraL which has the same import: “Idippaarai illaadha
aemaraa mannan
Keduppaar ilaanum kedum. Without courageous counselors to
point out his fault and so protect him, a king will ruin himself, even without
foes.”
Maricha says how all his subjects will be destroyed because
of his sin, and how true! “Even those who are pure and have committed no sin,
will get destroyed for the sins of others, like fish in a pool that is
inhabited by snakes. Many a good man who followed Dharma and Yōga has perished
along with his kith and kin, because of the offences of someone else.” Those
who are exercised by the question of evil and find solace in some scriptural
promise of reward and punishment must ponder how such things happen at random
and wantonly.
54. Maricha talks clearly how Viswamitra went to Dasaratha
and got Rama to protect his sacrifice, and also how Kaikeyi’s intrigue led to
Rama’s exile. There are several such instances that look unrealistic. How did
they know such details?
55. Sita tells Ravana that Rama is twenty-five years old
and that she is eighteen years old. This must be at the time of going on exile.
The story that she was elder to Rama is not from Valmiki. Twelve years they
spent together in Ayodhya, she says. That is Rama was thirteen and she was six
at marriage.
56. Sita says, “My husband will come, bringing with him a
variety of wild meats from his kill such as that of black striped deer,
mongoose and boar.” Food is a matter of custom and availability.
57. Ravana shows Sita his opulence, vividly described by
Valmiki. He tries to win her over by pointing out his prowess and wealth,
Rama’s abject state being on exile, the invincibility of Lanka that was well
surrounded by the ocean difficult to cross, and the fleeting nature of youth.
He also had the cheek to say that her bad days of living in the forest are over
and the time of enjoyment has commenced. Infatuated, he says that he will touch
her feet with his head, which he has not done with any other lady. Ravana
considers that with all the allurement on offer, he has won Sita over. He has
subjugated many a woman this way by force. All this enhances the preciousness
of Sita’s chastity, which she preserves single-mindedly. When she replies she
puts a grass across and talks to the grass. She has been molested by Ravana,
but that happened beyond her power. As for her own conduct, she wants to treat
him as a blade of grass, and does not want to talk to him one to one.
58. Sita tells Ravana, ‘Life for you is as impossible as it
is for an animal tied to the sacrificial post.” The fact was that animals were
tied to the sacrificial post and killed as offering. It was believed that the
animals would go to heaven. If Buddha fought against this and won, it is no
wonder.
A digression.
It is cruel, and I will come under instant fire, but I feel
we should know what happened to get a right perspective why Buddhism and
Jainism caught on. Sankara’s philosophy emphasizing why karma cannot give
liberation has this background. The whole thing was practised for attaining to
better worlds. Sankara, unlike the agnostic faiths, did not repudiate the
scripture, but pointed out to the ephemeral nature of the gains by such karma.
I am quoting rather in parts, and anyone interested can
read the well researched book ‘Ka’ by Roberto Calasso.
“With a rope around its neck, the horse and a black dog..
were pushed towards the pond near the sacrificial clearing. . When the dog was
out of its depth and began to flounder, .. the son of a prostitute attacked the
dog with a wooden club… the dog would try to lift its head .. again it was
clubbed. Then the priest would push its already inert body between the horse’s
hooves, ..
They let the horse to wander around at will. ..
The most distressing moment for the horse was ..when,
having tied him to the sacrificial pole, they then tied a further twelve
victims, goats for the most part, .. to various parts of his body, and the goats
would writhe around and tug at him ..
They made the horse crouch down .. then strangled him with
the linen drape. The other animals -hundreds of them- were strangled with
cords. The word they used was samjapayanti, ‘they make it acquiesce.’ .. ‘When they
make a victim acquiesce, they kill it.’”
The author describes in what may be felt as repulsive the
subsequent ceremony where the wives of the king approach the dead horse and do
certain things.
59. There is grim irony that Ravana places Sita, steeped in
deep soka, in Asokavana!
60. Rama is in inconsolable anguish missing Sita. He is
distraught and acts like mad. He asks the flora and fauna about Sita’s
whereabouts. He was cheerful when he was told of exile and did not blame
anyone, but loss of Sita brings ordinary human instincts. He wonders whether it
was the true intention of Kaikeyi in sending him on exile. Says he, ‘O Sita,
because of you, Kaikēyi, will now have her wish fulfilled.’ He later swears
that he will destroy the mountains, rivers and rocks because they do not tell
him where Sita is.
He says later, ‘Dharma did not prevail to save Sita as she
was being carried off in the great Vana. Which power in this world stood up for
my well-being, when Vaidēhi was being devoured or abducted? The lords of Dēvas
are certainly disregarding me as a weakling because I am gentle, keep myself in
control, try my best for the good of the world, and show compassion.’ When a
personal tragedy strikes, our belief in dharma is shaken. Rama is no exception.
Valmiki also brings out beautifully through Rama in distress how goodness is
mistaken for weakness. In his fit of rage, that is fully justified, he vows to
take it out on all. That is the reaction in the first blush any ordinary human
being would put forth. But, Rama was Rama and he would not carry into action a
rash utterance.
Why did a hero, portrayed as noble and placed on a
pedestal, behave so abjectly? Valmiki does not go into analysis. But, Vyasa
finds a reason in Srimadbhagavatham: ‘That is to show the plight of those who
are in mental knot with a woman.’
61. Even in that colossal grief, Rama thinks of dharma,
while wailing, ‘I can’t live without Sita, and seeing me in the other world, my
father will ask me how I went there without fulfilling his word.’
62. Here is a piece of poetic fancy. To Rama’s miserable
plea to Godavari to tell him about the whereabouts of Sita, Valmiki says,
‘Thinking of the form and deeds of the evil minded Rāvaṇa, the river was
gripped with fear and did not say anything about Sita.’
63. Without Sita, Rama says that his nights will be longer.
Night, dark and cruel as it were, accentuates worries, pain and grief.
64. How did Rama choose to go southward in search for Sita?
Lakshmana says, ‘Since the deer, questioned by you about Sita, rose up at once
and pointed to the southerly direction, we shall do well to go that way; we may
find a clue or even see her.’ They had further clue in the row of flowers
strewn as they proceeded. Then they saw the giant footprint of Ravana and the
small ones of Sita. They also saw the broken bow, chariot, etc. and then
Jatayu. Uncharitably, even uncharacteristically, but perhaps understandably in
his hour of grief of separation under sombre conditions, Rama suspects that the
bird might have eaten Sita. Jatayu informs him that both Sita and his life have
been snatched by Ravana. Jatayu ends his narration saying, ‘I do not deserve to
be killed by you.’ Having heard from
Jatayu his valiant effort to prevent Sita’s abduction, he
is filled with remorse. He curses his fate and says that having lost the
kingdom, Sita, and now the friendly bird, he carries ill-luck with him like
nobody else. A typical mood of human despondency in those trying times!
65. Here, Rama and Lakshmana play dummy reversal! Rama is
in anger like Lakshmana when the order of exile is issued to Rama. Lakshmana
reminds Rama of his nobility and counsels patience and effort to trace Sita and
punish the really guilty, not the entire world. That is how life proceeds in a
civilized society. Someone will blow the fuse now and then, and others have to
douse the fire. Lakshmana says didactically for us, ‘If you cannot bear this
grief, what about an ordinary man of average capabilities?’ That is the essence
and purpose of this great story. Lakshmana quotes misfortunes suffered by other
great people and inherent in nature. Such things occur and defy moral victory
apparently. Lakshmana sets in bold relief the theory of fate, ‘It is difficult
to know the virtues and flaws of actions that are not yet tried. Yet, without
taking some action or the other, we cannot gain what we wish for.’ Human
endeavour is supreme, but what is in store is never clear to us. To try is our
dharma.
Lakshmana says, “सदा त्वं सर्वभूतानाम् शरण्यः
परमा गतिः । O Rāghava! You are the ultimate refuge for all creatures.”
Bhagavathas see reference to divinity in Rama in such passages.
Rama took the advice of Lakshmna who though was the
younger.
66. कालो हि दुरतिक्रमः : This
recurs in the epic. It is translated as ‘Fate can hardly be conquered.’ Kala
has many meanings, but basically it is time. As march of time brings death, it
also means Yama. Death is a function of time and time marches on bringing
apparent changes. The march of time is inexorable, something that cannot be
stopped or overcome. The fait accompli of time is fate. The past that is gone
is not retrievable. Fate is just that, plus something more. In what has
happened, there is a hidden future waiting to unfurl. To give a crude example,
the diabetes that is in the gene is waiting to manifest under right conditions.
Karma is that hidden future. But, there is yet scope for effort and redemption,
remedy and cure. All future is not pre-determined, just that part which has got
imbedded by past action that has left a potentially viable residue. It is
unwise to blame on fate all that happens.
67. Pointing out how the eagle left its kith and kin, with
whom it lived for thousands of years, gave up its life for his sake, Rama
generalizes beautifully, and that is the bliss in life which we come across
when our minds are open, “Everywhere, even among the lesser creatures, are to
be found good souls that adhere to Dharma, who are valiant and the refuge of
the weak and helpless.” We have heard stories of how dogs serve faithfully and
how even some wild creatures show compassion. Only terrorists, like Ravana, are
the inevitable exception.
68. Rama says, and there is no need to infer any
exaggeration here, ‘Even the grief of losing Sita is secondary to me before
losing this noble friend of my father, who is as good as my father.’ Rama does
terminal rites for Jatayu which he could not do for Dasaratha. My teacher, a
Srivaishnavite, saw in this a divine dispensation in that Dasaratha followed
the lesser dharma disregarding the higher one (Rama being god) and so lost out
on the rites being performed by him. Jatayu helped Rama (God) and was honored
with the rites being performed by Rama. That is a way of interpretation by
Bhagavatas. I am content to see just humanity in action. How did Rama give
pinda to Jatayu? ‘He killed a deer, scooped out its meat, and turned into
balls, and offered them to (the spirit of) the bird.’
69. In many places, portents, good or bad, are described
before some major event. The belief that nature sends out signals of something
imminent and momentous seems to have been rooted well in those times. It
continues despite several duds.
Ramayana has several interpolations. Even after ignoring
them, the supernatural element is unavoidable. Those who have absolute faith
take it literally and worship Rama as god and all the feats and incidents as
divinely enabled. Those whose faith is not as strong can view it as a story,
but the grandeur, relevance and chastening effect of reading Ramayana are
irresistible and valuable. It has shaped along with Mahabharata the mindset of
Indians for a long time, more than Vedas which were elitist and have
practically gone into oblivion.
Rajaji chose to narrate these two epics because of its hold
on people and their influence in steering people to an ethical way of life,
understanding that in the workaday world slips are unfortunately inevitable,
but are not justifiable.
70. Rama tells Lakshmana describing the beauty of spring in
Risymuka hill on the banks of Pampa, with many a lake around, how his separation
from Sita torments him at the sight of the romantic setting. The poetic fancy
of Valmiki is explicit in, ‘The tree tops everywhere are loaded with flowers
and are held in tight embrace by the climbing vines which themselves have burst
into bloom. Look at that peahen, mad with love, joining in step with her dancing
husband.
And the peacock, full of love and with his lovely feathers
spread out, follows her running, with cries that seem to make fun of her.
Assuredly no Rākshasa has carried off the beloved of the peacock from the
forest, and so he can dance with his beloved in the beautiful woods. It is very
difficult for me to live without Sita in this month of bloom. Look how
impassioned even the simpler forms of life are; even the peahen importunes her
mate, impelled by desire. Jānaki would have come to me likewise, all aflutter
with her longing for love, if only she had not been carried off. The sight of
this Kāraṇḍava bird splashing in the pleasant water and playing with its mate
inflames my desire.’ The epic is explicit in describing srngara.
71. How should one talk? We get to know it from Rama’s
praise of Hanuman’s speech of introduction: ‘His talk, neither verbose nor
ambiguous, neither too slow nor too hurried, came from his chest through the
throat with ease, pitched in medium tone. His pronunciation is well-cultivated
and amazing. It is awesome and paced well, captivating the heart.’
72. An Acharya is one who unites two people. Actually, in
the spiritual sense, he unites the jivatma of his sishya with paramatma. Anyone
who thus unites two people is an Acharya. My teacher explained how Hanuman
played the role of Acharya in three instances. He unites Sugriva and Rama as
friends. He then unites Vibhishana and Rama in what Bhagavatas celebrate as
saranagati. Then finally, he unites Sita and Rama, the separated couple; it is
symbolic of the union of Jivatma, separated from Paramatma, with Paramatma.
73. Lakshmana says to Hanuman after briefing him on the
background of their arrival in Risyamuka, ‘अहं चैव हि रामश्च
सुग्रीवं शरणं गतौ ॥ Rāma and I seek refuge in Sugriva.’ The word
saranam is used even in the context of Rama seeking the help of Sugriva for
finding out Sita and getting her back. Lakshmana in fact waxes eloquent about
Rama’s being the sole refuge of the world, but having to seek refuge in
Sugriva.
74. On seeing the ornaments shown by Sugriva as dropped by
Sita while Ravana overflew Risyamuka while abducting her, Lakshmaṇa says, ‘I do
not know the bracelets nor the ear-pendants; but I know the anklets, as I used
to prostrate myself at her feet every day’. This is another sloka cherished by Bhagavatas.
One can sense the deep anguish Sita’s suspecting him caused Lakshmana.
75. Tara, wife of Vali, is one of the wise women of mythology.
There is a saying, ‘அஞ்சிலே ரெண்டு பழுதில்லே.’ (Two out of five are
faultless). My teacher explained that it referred to Pativratas (chaste women).
The five are Sita, Ahalya, Draupadi, Tara and Mandodari. Sita was abducted,
Ahalya fell for Indra and Draupadi was married to five people. Only Tara and
Mandodari have been absolutely pure, he would say.
Later, Vali commends her to Sugriva like this, ‘Tara is an
expert in pursuing the core purpose and in gauging every impediment that could
arise from any direction. Whatever she advises as appropriate should be done
without hesitation, for nothing ever happens different from what Tārā
foresees’.
Tara advises Vali not to accept the second challenge from
Sugriva, for he must have strong support to come again after having run away.
She has heard of Rama and praises Rama and this is included in prayer by
devotees:
“निवासवृक्षः साधूनाम् आपन्नानां परा गतिः।
आर्तानां संश्रयश्चैव यशसश्चैकभाजनम् ॥
He is the tree under which good people find shelter. He is
the recourse for people in hardship. He is the refuge for those who are distressed.
He alone is the place where renown can be found.”
She counsels Vali to coronate Sugriva as prince and bring
about rapprochement. Vali rejects her with valid reason, “It is the duty of a
warrior to accept a challenge to fight. Rama is a just man. How will he do
something sinful?” But, the well-meant advice to patch up with Sugriva and be
in the good books of Rama does not appeal to him. He paid by his life for
rejecting it.
Later, when the angry Lakshmana visits Sugriva, Sugriva
feels it expedient to field Tara before Lakshmana so that he could be assuaged
before Sugriva faced him. Tara fulfils the role expected of her admirably.
76. Vali is described in glowing terms by Valmiki on being
slain and fallen. The arrow from Rama was his visa to heaven, says the poet.
His fall is likened to the fall of the sun at the end of a eon. That is
interesting. Science says now that there is an expiry date for the sun, though
in some distant future. The ancient Indians seem to have had an inkling of it.
Valmiki calls Vali’s reproof of Rama as परुषं
धर्मसंहितम्, harsh and clothed in dharma. The poets are impartial,
comments Rajaji. Vali reasons:
(i) What have you
achieved killing me when I was fighting with somebody else?
(ii) I counted on
your virtues and entered into the duel with Sugriva, spurning my wife’s advice.
Not seeing you, I assumed that you would not attack me, as I was engaged with
another one.
(iii) I have done no
harm in your realm or city, nor put any slight upon you, nor engaged in direct
combat with you, nor committed any sin. Why should you kill me, a Vānara
dwelling in the Vana, living on fruits and roots, while I was engaged with
another?
(iv) We are animals
that roam in the Vana. What could you possible covet, in the Vana or among my
possessions? My skin is not fit to be worn by good men, my hair and bones are
taboo to them, and my flesh is not be eaten by those like you.
(v) If you had
fought with me face to face, you would have seen the god of death by now.
(There appears no mention that Vali would get half the strength of the opponent
in a direct fight and that is why Rama chose to kill him indirectly. But,
Vali’s boast here may give a hint perhaps. In Uttara Kanda, which seems to be a
later addition, Vali’s story appears in detail).
(vi) Sugriva getting
the kingdom after I go to heaven is right; but not your killing me abjuring
Dharma in the fight.”
Rajaji, a devout man of high standing with implicit faith,
does not consider the explanation by Rama satisfactory.
77. Rama consoles the bereaved survivors of Vali. He says,
“Nothing can be done once a person has passed away. It is नियति (cosmic
order) which drives the world. Everyone is bound by it and acts under it
according to one’s nature (स्वभावः). Time
moves within its limit; neither it transgresses, nor can anyone overcome it.
Vali has enjoyed the fruits of his action and has now attained a supreme
destiny. You have cried enough. You must now get on with further things to be
done.”
Those that live mourn the dead, it is the custom and
cultural baggage, but it is for a while. The living have more pressing things
to do than declare a lifelong mourning. No one has done it and it is wise. Let
us care for the living, for ourselves too since we are living. When we are
gone, let those that remain care for themselves and carry on.
78. Some 'rational' thoughts. We observe how when a monkey
jumps, its body stretches, They jump fairly long spans deftly. The eagles have
a keen eyesight that from so high in the sky they can espy a prey far below,
swoop down and latch on to it in a precision move. Have these been magnified in
the capacity of the monkeys to cross the ocean and the ability of Sampati to
spot Sita miles away in Lanka? “It seems to me that even the wind cannot move
here undetected.”
Normally, we use such exaggeration to describe the
intensity of a situation or feeling. These might have been taken verbally to
write accounts like Vayu, Varuna, etc. were slavish to the rakshasas.
79. Sundara Kandam is a favourite with devotees. 'Sundara'
was the pet name of Anjaneya, says a source. Anjaneya is the hero of
Sundarakanda. It is self-contained with the mission being finding the
whereabouts of Sita and that is achieved. He makes a pledge to get the job done
and overcomes obstacles, despairs in not finding Sita first, and returns after
having found her, reassured her and forewarned the rakshasas.
Hanuman thinks at every step how to accomplish Rama’s
purpose and how to avoid foolishly hampering it. The qualities of Rama are praised
again and again in it. Hanuman says Ramakatha to Sita and then to Ravana. Hanuman
himself summarises Sundarakanda when he narrates to his companions how he found
Sita.
Sita is in despair and wonders whether such sordid life is
worth living. Hanuman talks wisely to her about the preciousness of life and
how before long suffering will end, about the certainty of Rama rescuing her
once he returns and reports her whereabouts.
The plot of this section has suspense, disappointment and
delight, and valour.
