81. Hanuman counters three obstacles on the way in the form
of mainaka mountain (sahaya satru –an obstacle in the form of help), surasa
(created by the gods) and simhika, a demoness that captured beings by clutching
at their shadow. A pouranika likened it to the three categories, aadibhutam
(related to the five elements, mainaka), adidaivatam (related to supernatural
power, surasa) aadhyatmikam (related to one’s own self, simhika who caught the
shadow of Hanuman’s body).
82. In two places, we come across moral dilemma. Hanuman
says to the deity of Lanka that he is a tourist on sight-seeing. Sita tells her
demoness guards that she does not know who the monkey wreaking havoc in the
neighbourhood was. That is part of life. No one leads a text-book life.
83. Some people try to give ingenious interpretation to
some incidents. When Hanuman was quietened with brahmastra, the demons tied him
with ropes and Indrajit despaired that the effect of brahmastra would wear off
because of such physical binding. My teacher explained how by tying a tighter
knot, a previous knot would loosen. But, that does not appear to be the import
here.
When the demons set Hanuman's tail on fire, he does not
feel the heat. My teacher said that in the base of a flame heat would not be
felt. But, the fire on the tail would certainly hurt the body parts closeby.
The epic says Sita prayed to Agni and that is how Hanuman was spared.
84. It is impossible to drive Aryan-Dravidian divide into
Ramayana. To say that Ravana was a Dravidian is unfounded. Ravana was the
direct descendant of Brahma. The description of Lanka is out and out in Vedic
terms. The people chanted Vedic hymns and followed Vedic rites. As compared to
Ayodhya, they were more into carnal pleasure. Lanka was an opulent city and the
people lived a rich life. It came to grief because of the misdeed of the ruler.
That happens all through history.
85. Hanuman sees the wives of Ravana in various states
suggestive of eroticism. Hanuman considers whether he has committed a breach of
morality in so doing, but is satisfied that since his mind was clear and pure,
there was no impropriety. The lesson is that a mere physical condition is not
profane by itself, but it is the state of mind which carries the vitiating
influence.
86. Valmiki describes the various types of meat Hanuman saw
in Ravana’s quarters: meats of deer, buffalo and boar; meats of peacock and
chicken; meats of lamb, porcupine; meats of Krakara bird, Chakōra bird, wild
buffalo, Ēkaṡalya fish and sheep. No mention of beef is found.
87. Depressed on not finding Sita after an elaborate
search, Hanuman yields momentarily to despair, but re-energises himself and
prays to gods for success. He also prays to Rama and Lakshmana:
नमोऽस्तु रामाय सलक्ष्मणाय देव्यै च तस्यै
जनकात्मजायै।
नमोऽस्तु रुद्रेंद्रयमानिलेभ्यो नमोऽस्तु
चन्द्रार्कमरुद्गणेभ्यः॥
A pouranika said that when Hanuman started he prayed to the
sun, etc., but not to Rama, who is the Supreme, and soon after he included Rama
in his prayer, he met with success. Bhagavathas cherish this sloka and add it
in their prayer.
Ananda Coomaraswamy writes: “It should be understood that
yoga ('union') is not merely a mental exercise or a religious discipline, but
the most practical preparation for any undertaking whatever. Hanuman, for
example, before searching the Asoka grove for Sita, ‘prayed to the gods and
ranged the forest in imagination till be found her’; then only did he spring
from the walls of Lanka, like an arrow from a bow, and enter the grove in the
flesh.”
88. Ravana was an attractive person as described in
Ramayana, and in his harem were many ladies who fell for him, apart from those
whom he had abducted and subjugated. His appeal to Sita cites many reasons why
she should agree to be the head of his harem:
i. My splendour is unparalleled.
ii. Youth is evanescent and will not come
back once gone.
iii. You deserve the best of adornment and
comfort. There is no reason to resign yourself to an ascetic life.
iv. I will conquer many regions and give
over to Janaka.
v. Marrying another’s wife is in keeping
with rakshasa dharma.
vi. Rama may even be dead and can never
hope to redeem you. In any case, he is stripped of the crown and exiled.
vii. You will be at liberty to dispose of my
wealth as you please.
To have been impervious to the arresting person of Ravana
and his ostentatious wealth, called for a strong mind, and that is the glory of
Sita.
89. Sita describes Rama as शरणागतवत्सलः. That
is a key word for bhagavathas. It is the mother who tells children about the
qualities of father. Children hear mother more. Sita plays the role of mother
to people who are children to seek the kindness of Rama, the father. (This is
typical Abrahamic imagery).
90. On the description of Rama by Hanuman to Sita, certain
numbers are used. They correspond to the lakshanas in samudrika lakshanam (from
readramayanam.org):
Sturdy three: chest, wrist and fist, symbols of royalty.
Long three: eyebrows, arms, testicles, symbols of opulence.
Symmetrical three: hair, testicles and shanks, also symbols
of royalty.
Raised three: chest, navel and lower stomach, also symbols
of royalty.
Reddish three: eye, nails and the pairs of palms and feet, symbolic
of one who is born to enjoy life.
Silky three: the feet, hair, scrotum, symbolic of one who
is born to be opulent
Imposing three: voice, gait and navel, symbolic of one who
commands immediate respect.
The three places in which his figure was flat are breasts,
nipples and lines.
The four parts in which his body was not oversized are
neck, penis, back and shanks.
Three swirls in the hair on the head indicate that the
person can manage and lead the entire earth.
The number of lines (folds) at the base of the thumb
indicate the number of the Vēdas in which the person becomes an expert.
The number of lines (folds) on the forehead indicate the
longevity of a person; one with a single line lives for twenty years, one with
two lines lives for sixty years, one with three lines lives for hundred years
and one with four lives for two hundred years.
One who has lines underneath the feet or in the palm in the
shapes of Vajra, flag post, conch shell and a goad would become a lord of
people.
Kishku is a measure of twenty four inches. Rāma is four
Kishkus tall, or ninety six inches tall. One who is four Kishkus tall is
considered an equal of Devas.
Symmetrical four are the arms, thighs, knees and shanks.
चतुर्दशसमद्वन्द्वः with the fourteen parts
of his body (eyebrows, nostrils, eyes, ears, lips, nipples, elbows, wrists,
knees, testicles, loins, arms, legs and buttocks) in good proportion,
पञ्चस्निग्ध: with five smooth parts (hair,
eyes, skin, teeth and feet).
अष्टवंशवान् his eight parts of the body
(backbone, trunk, limbs, fingers, toes, nose, eyes and testicles) are long.
दशपद्मः ten lotus-like limbs (eyes,
face, mouth, tongue, lips, cheeks, nipples, nails, feet and hands).
दशबृहत् with ten well-proportioned
limbs (head, forehead, ears, neck, chest, heart, belly, hands, legs, buttocks).
त्रिभिः covered with three aspects
(splendour, fame and glory).
द्विशुक्लवान् two white limbs, teeth and
eyes.
षडुन्नतः he has six elevated limbs
(nose, shoulders, forehead, chest and arm pits). नवतनुः has
nine fine features (moustache, nails, knuckles, beard, skin, hair, penis,
acumen, perception).
त्रिभिः he pursues spiritual merit,
worldly comforts and sensual delight in three periods forenoon, midday and
evening of the day.
91. From the questions of Sita, it appears that they were
receiving news of Ayodhya while in forest. Sita asks whether Bharata would be
sending the forces to rescue her. Such a thought did not occur to Rama. He was
on exile to fulfil his father’s word and nothing can make him commit an
infringement.
92. Hanuman says that no one is as dear to Rama as Sita,
not even his parents. This tradition is a long one and sanctified by avatars
also.
93. Hanuman praises Sita, “Who other than you would spurn
escape that involves touch with another’s body?” A teacher of mine said that
the right name for the epic must be Sitayanam. From Hanuman’s comment it
appears that women were not prudish in those days, Sita being extra cautious.
94. The episodes of Hanuman’s fight with the Rakshasas are
perhaps the inspiration for the super feats we witness in films where one brave
hero faces multiple opponents and overpowers them. May devotees pardon me.
95. Ravana was a great personality, attractive and
powerful. “Seeing that dazzling lord of Rākshasas and stupefied by his
radiance, Hanumān thought to himself: ‘Ah, what charm, what mettle, what power
and what brilliance! How well every quality that there is, is blended in this
king of Rākshasas!’”
96. Angada talks humbly to the monkeys and seeks their
opinion on returning to Sugriva after seeing Sita (by Hanuman) as the monkeys
were reveling. “Though I am the crown prince I will not order you who have
accomplished the mission,” he says. The monkeys praise his magnanimity, “Who would
ever speak thus, being a lord? Everyone, intoxicated with power, thinks, ‘It is
all about me.’”
Politics has rarely been different perhaps, with exceptions
forming the kernel of epics.
97. Rama praises Hanuman thus, “One who, assigned to a task
that is next to impossible to accomplish, by his master, does it with zeal and
interest, is said to be best among men.”
98. Hanuman mentions the strength of enemy forces in these
terms:
“Big and powerful machines that shoot arrows and stones,
formidable sharp-spiked machines”
“The bridges are protected by torrential pour (of arrows
and stones) shot by machines located everywhere in the moats, from any
attacking enemy forces.”
Rama cautions his forces thus: “The wicked Rākshasas might
try to poison the fruits and roots and the water on the way. You should be
ever-vigilant to guard against them.”
War has been the same ever since wars were fought perhaps.
99. Rama tells Lakshmana about missing Sita,
“कदा नु चारु बिम्बोष्ठम् तस्याः पद्ममिवाननम् ।
ईषदुन्नाम्य पास्यामि रसायनमिवातुरः ॥
When will I lift her lovely lotus face, with its lips like
Bimba fruit, and swill (its sweetness), like one does a life-giving elixir?”
100. Never mind who says it. It is Ravana, but he was a
great and successful king, spoiled by covetousness.
“He who begins an enterprise after deliberating with
well-wishing advisors capable of deciding a strategy, or with friends who share
the same object, or with a good number of relatives, and further tries to
invoke the blessing of Providence, is said to be the best among men.”
“The strategy arrived at after professional consultation
and by consensus is the best. That which has diverse views, but arrived at by
endorsement of one line is median. That which has diverse opinions and arrived
at without agreement is the worst.”
101. Vibhishana advises Ravana in placatory tone to give
back Sita. He says, ‘हितं पथ्यं इदं शृणु’. The
two words are not directly translatable. Hitam is ‘good’ (though maybe
unpalatable), pathyam is right (disciplined and not pandering to what is
pleasing).
What does Ravana do? He rejects the advice. He addresses
the consequence feared by Vibhishana. He says that he is all powerful and no
one can conquer him.
There lies the definition of evil. Evil is belief in brute
strength spurning propriety.
We have superpowers today that typify this definition of
evil. They are ready, and have time and again translated that readiness, to
suppress another nation or something that is opposed to their line of thinking.
102. Kumbhakarna was asleep when Ravana abducted Sita. When
the consultation about the strategy was held to meet an attack by Rama, he told
Ravana that the consultation must have preceded the abduction. He says, “He who
does first what should be done later and later what should have been done
first, has no sense of strategy.”
In my teens, I heard a pouranika narrating this imaginary
episode to explain the incident in Ramayana: “A man held housewarming ceremony
for the newly built house and in post-lunch session, he consulted the
relatives, ‘A mistake has occurred. I bought a piece of land long ago. After
building this house, I have received a notice that the site belongs to someone
else. What should I do now?”
Kumbhakarna understood the severity of the transgression,
but unlike Vibhishana, he stuck with Ravana.
103. The crudity and carnality of Rakshasas is brought out
here: Mahaparswa tells Ravana, “O you of immense strength! Force yourself on
Sitā like a cock does (itself on a hen) and enjoy her and sport with her.”
104. In the consultations, each one except Vibhishana
gloats over past feats and encourages Ravana to fight and retain Sita.
Vibhishana tells pointedly that an adviser worth his salt must assess
realistically the strength of the rival sides and give impartial advice. We
often go by past trends in predicting future, say, in loan proposals. Future
disappoints us by a new turn.
105. Ravana retorts Vibishana and lists the undesirable
traits of ज्ञातिs (siblings and cousins). “For
it is these siblings and cousins that give the tips on how we can be taken
captive. Danger from siblings and cousins for us is the worst and is the
most-known of all dangers.” Interestingly, Vibhishana gives valuable tips to
Rama.
106. Vibhishana is touched to the quick by Vibhishana’s
stinging address and leaves him and says, “सुलभाः पुरुषा राजन्
सततं प्रियवादिनः । अप्रियस्य तु पथ्यस्य वक्ता श्रोता च दुर्लभः ॥ It is
easy to find, O king, people who always talk sweetly! But when it comes to
bitter truths that are not so pleasing to the ears, it is hard to find one who
would venture to say it and one who would be willing to listen.” How true!
107. Vinhishana Saranagati
This is a high point in Ramayana in bhakti for Bhagavatas.
It has lessons in the art of consultation also. Vibhishana makes a truthful
deposition about why he has come to सर्वलोकशरण्य,
Rama, the refuge of the three worlds. Bhagavatas believe that surrender unto
the Lord is emancipation.
While conveying the message of Vibhishana, Sugriva spells
out reasonable doubts: 1. Rakshasas are cunning and cannot be trusted. 2. He is
the brother of the enemy and why would he leave his brother at this hour?
Rama invites opinion of others who are duty-bound to give
valuable advice to friends in critical moments. Angada sticks to Sugriva’s line
(a diplomatic course also) that Vibhishana might play a confidence trick and
hurt them badly later. However, he also says that if after examination, the
positives outweighed the negatives, he must be taken. (That reminds us of
economists, who are always ambidextrous, as some wise one said – no economist
would give an opinion without ‘on the other hand’.) Sarabha advocated sending spies to study and
report on them. Finally, Hanuman gave his opinion. He had the advantage of
knowing about Vibhishana. He prefaces his opinion with a statement of humility,
that is well worth noting by speakers.
“न वादान्नापि सङ्घर्षान् नाधिक्यान्न च कामतः ।
वक्ष्यामि वचनं राजन् यथार्थं राम गौरवात् ॥
I venture to speak what I genuinely feel only out of regard
for you; but not to contradict (anyone), nor to profess something, nor to show
my superiority, nor because I am just itching to speak.”
His opinion: “1. We cannot assess his trustworthiness
without seeing him in action. 2. The suggestion to spy on him is impractical
and counterproductive. He will become suspicious and lose confidence. We will
lose a good ally. We cannot easily gauge the intention of someone by mere
words. 3. He must have weighed the relative merits and demerits of the two
sides and then taken a decision as a wise man. He must have seen the wickedness
of Ravana and your virtuousness and then decided to be on your side. 4. He
inspires confidence in me from his demeanour. 5. Taking quick and timely action
is of the essence for success.”
Rama said, “I too have the same opinion. I will not reject
someone who comes with a desire for friendship even if he has some faults.”
Sugriva continued to have reservation and said that his leaving
his brother at the hour of difficulty raised doubts.
Rama said with a smile, “Sugriva shows maturity in his
opinion. But, there is something subtle here. Brothers become estranged at the
time of troubles. I suspect that Vibhishana is here on that count. We are not
his clan and we have no rivalry. He might have come desiring to become king. He
seems to be in fear. We must accept him. Everyone is not a brother like
Bharata, a son like me, or a friend like you.”
Sugriva persisted, “He is the brother of Ravana and has
come with a treacherous motive. He must be killed.”
Rama is firm. He says, “It does not matter whether he is
good or bad. He can do me no harm. Kanva has said that one should not kill even
an enemy who has sought refuge. Whether the person seeking refuge is in grief
or pride, one should protect him even by giving his own life. I shall follow
Kanva’s advice. My vow is this: If
anyone begs of me protection in absolute surrender, I give freedom from fear to
all such beings.
सकृदेव प्रपन्नाय तवास्मीति च याचते ।
अभयं सर्वभूतेभ्यो ददाम्येतद् व्रतं मम ॥
If it is even Ravana, I will act as per my vow.”
It is the gospel of Bhagavatas.
That seals the issue.
108. Numbers
100 x 100 000 = a Crore (10^7) (10 million)
100 000 crores = a Sankha. (10^12) (1 quadrillion)
100 000 Ṡankhas = a Mahāsankha. (10^17)
100 000 Mahāsankhas = a Vṛinda. (10^22)
100 000 Vṛindas = a Mahāvṛnda. (10^27)
100 000 Mahāvṛndas = a Padma. (10^32)
100 000 Padmas = a Mahāpadma. (10^37)
100 000 Mahāpadmas = a Kharva. (10^42)
100 000 Kharvas = a Mahākharva. )10^47)
100 000 Mahākharvas = a Samudra. (10^52)
100 000 Samudras = a Ogha. (10^57)
100 000 Oghas = a Mahaugha. (10^62)
109. “When Dharma overwhelms Adharma, it will be the age of
Kṛta. When Adharma overwhelms Dharma, it
is the age of Tishya (Kali).”
110. Vibhishana to Sugrive when Rama and Lakshmana lie
unconscious after being hit by Indrajit’s arrows:
एवं प्रायाणि युद्धानि विजयो नास्ति नैष्ठिकः॥
This is what happens in a fight; there is no guarantee of a
victory.
सत्यधर्माभिरक्तानाम् नास्ति मृत्युकृतं भयम्॥
One who is invested in truth and Dharma would not have any
fear from death.
Ramayana: All characters speak same chaste Samskrit. For poetry this may be required. Across borders only one language is spoken. There are contradictions aplenty. Lakshmana is talked of as akritadwatah- unmarried by Rama when he addresses Surpanakha, not as ‘thaniaka irukkiran,’ as translated by Rajaji and glossed over by devotees. A few chapters earlier, Sita talks of Lakshmana’s marriage to Urmila. Rama does not talk untruth even in jest, a chapter earlier we are told. So it cannot be ‘summangatti.’
