The Ramayana Summary as retold by Sri C Rajagopalachari
61 ) RAVANA CALLS A COUNCIL AGAIN :
AS soon as the day dawned, Vibhishana went to the king. He had thought deeply over the matter and had come to a decision. His brother's welfare demanded that he should seek somehow to convert and save him.
Vibhishana entered the royal palace and stood with folded hands before the king. Ravana sent away all but the principal Ministers and asked his brother to speak.
"My brother and my lord," began Vibhishana, "forgive me if what I say is not pleasing to your ears. My desire is not to flatter but to save you from a great danger while there is yet time. I beg of you to listen to me, consider well what I say and then decide on your course of action.
"Ever since you brought Sita to Lanka we see only evil omens. Even when the libation is poured with the correct mantra, the flame does not spring to receive it. One finds snakes in places of worship. Ants infest food offerings. The udders of cows are dry and yield no milk. Elephants, horses, camels and monkeys fall sick, reject food and behave strangely. Medicines have lost their efficacy. Crows perch in numbers on the housetops making hideous noises. Vultures circling overhead fill the augurs with anxiety. Foxes boldly enter the city and howl at unusual hours. Wild beasts haunt the streets. These portents should not be disregarded. I beg of you, restore Sita to her husband. It is only since her coming here that these omens are noticed as you can verify by asking others. Why should we, who have so much to lose, needlessly incur any one's enmity? Let us restore Sita to her people and live happily." Thus did Vibhishana plead earnestly with his brother.
"Never, never!" exclaimed Ravana. "Let there be no talk here of Sita being returned to her people. I do not think much of this enemy. I see nothing to be afraid of. Now, you may go."
Though he spoke thus and was obstinate, Ravana had no peace of mind. Sita had not yielded to him and his own near kinsmen disapproved of his conduct. He was agitated, but putting on an air of confidence and unconcern he summoned the Council again. Lust and injured vanity kept him from the straight path, but he found some consolation in taking counsel from others.
From the palace to the Hall of Council he drove through the street in a golden chariot drawn by noble steeds. Warriors, holding swords and shields and wearing brilliant uniforms, marched in front, behind and on the sides. Others mounted on elephants and horses and armed with axes, spears and other terrible weapons, followed the chariot. Trumpets were blown and drums beaten.
As the Lord of Lanka, accompanied by his retinue, passed majestically through the royal street, his people bent low their heads and folded their hands and invoked victory for him. As he entered the hall, drums and trumpets sounded loudly and filled the eight quarters.
Ravana took his seat on an agate throne in the great hall constructed by Maya which shone in all the splendor of gold and silver and precious carpets.
Hundreds of demons stood sentry without. Obedient to the call of the King, thousands of Rakshasa warriors had assembled in the chamber. Long rows of vehicles stood in the streets. Within the chamber each was assigned a seat appropriate to his rank.
Priests and chanters of the Vedas came in hundreds and after receiving tokens of respect from the king were seated in the hall.
Vibhishana, Suka, Prahasta and others bowed before the king and sat in their respective places. Devoted officers thronged the hall, all brave and efficient and waiting to fulfil the commands of their king.
The air was heavy with rich perfume. The assembly equalled Indra's in splendor and everyone felt that momentous decisions were to be taken. Ravana broke the hushed expectant silence of the great assembly in a voice deep and resonant as thunder.
He said: "You are strong, brave and skilled in the arts of peace and war. You can find a way out of every difficulty. Never so far has your advice miscarried. And so, once again, I seek your counsel. You know well what I have done. I have brought here Sita who was living in the
Dandaka forest. My desire for her so entirely possesses me that sending her back is to me unthinkable. She has not so far submitted to my wishes and entertains a foolish hope that Rama will come here and redeem her. I have told her that it is an impossible wish and a vain hope. Finally, she asked for a year's time and I gave it to her. I now seek your counsel. My desire is unfulfilled. I can never agree to sending Sita back and begging forgiveness from Rama. Till now neither you, my great warriors, nor I have known defeat in battle. True, a big monkey somehow contrived to cross the sea and wrought some mischief here. But hard indeed will it be for Rama and the Vanara army to cross the sea and come here. And even if they did come, what need we fear? What chance have they against us? On the other side of the sea, Rama, Lakshmana, Sugriva and the Vanaras are encamped. Think how we can slay Rama and Lakshmana. I should have summoned the Council earlier. But Kumbhakarna was in his period of sleep and I waited till he woke up."
Thus spoke Ravana, blinded by lust, hiding his real anxiety and mixing a little falsehood with truth. For Sita had not asked for a year's time. She had absolutely rejected his advances, but he asked her to reconsider and gave her a year's time.
Vibhishana entered the royal palace and stood with folded hands before the king. Ravana sent away all but the principal Ministers and asked his brother to speak.
"My brother and my lord," began Vibhishana, "forgive me if what I say is not pleasing to your ears. My desire is not to flatter but to save you from a great danger while there is yet time. I beg of you to listen to me, consider well what I say and then decide on your course of action.
"Ever since you brought Sita to Lanka we see only evil omens. Even when the libation is poured with the correct mantra, the flame does not spring to receive it. One finds snakes in places of worship. Ants infest food offerings. The udders of cows are dry and yield no milk. Elephants, horses, camels and monkeys fall sick, reject food and behave strangely. Medicines have lost their efficacy. Crows perch in numbers on the housetops making hideous noises. Vultures circling overhead fill the augurs with anxiety. Foxes boldly enter the city and howl at unusual hours. Wild beasts haunt the streets. These portents should not be disregarded. I beg of you, restore Sita to her husband. It is only since her coming here that these omens are noticed as you can verify by asking others. Why should we, who have so much to lose, needlessly incur any one's enmity? Let us restore Sita to her people and live happily." Thus did Vibhishana plead earnestly with his brother.
"Never, never!" exclaimed Ravana. "Let there be no talk here of Sita being returned to her people. I do not think much of this enemy. I see nothing to be afraid of. Now, you may go."
Though he spoke thus and was obstinate, Ravana had no peace of mind. Sita had not yielded to him and his own near kinsmen disapproved of his conduct. He was agitated, but putting on an air of confidence and unconcern he summoned the Council again. Lust and injured vanity kept him from the straight path, but he found some consolation in taking counsel from others.
From the palace to the Hall of Council he drove through the street in a golden chariot drawn by noble steeds. Warriors, holding swords and shields and wearing brilliant uniforms, marched in front, behind and on the sides. Others mounted on elephants and horses and armed with axes, spears and other terrible weapons, followed the chariot. Trumpets were blown and drums beaten.
As the Lord of Lanka, accompanied by his retinue, passed majestically through the royal street, his people bent low their heads and folded their hands and invoked victory for him. As he entered the hall, drums and trumpets sounded loudly and filled the eight quarters.
Ravana took his seat on an agate throne in the great hall constructed by Maya which shone in all the splendor of gold and silver and precious carpets.
Hundreds of demons stood sentry without. Obedient to the call of the King, thousands of Rakshasa warriors had assembled in the chamber. Long rows of vehicles stood in the streets. Within the chamber each was assigned a seat appropriate to his rank.
Priests and chanters of the Vedas came in hundreds and after receiving tokens of respect from the king were seated in the hall.
Vibhishana, Suka, Prahasta and others bowed before the king and sat in their respective places. Devoted officers thronged the hall, all brave and efficient and waiting to fulfil the commands of their king.
The air was heavy with rich perfume. The assembly equalled Indra's in splendor and everyone felt that momentous decisions were to be taken. Ravana broke the hushed expectant silence of the great assembly in a voice deep and resonant as thunder.
He said: "You are strong, brave and skilled in the arts of peace and war. You can find a way out of every difficulty. Never so far has your advice miscarried. And so, once again, I seek your counsel. You know well what I have done. I have brought here Sita who was living in the
Dandaka forest. My desire for her so entirely possesses me that sending her back is to me unthinkable. She has not so far submitted to my wishes and entertains a foolish hope that Rama will come here and redeem her. I have told her that it is an impossible wish and a vain hope. Finally, she asked for a year's time and I gave it to her. I now seek your counsel. My desire is unfulfilled. I can never agree to sending Sita back and begging forgiveness from Rama. Till now neither you, my great warriors, nor I have known defeat in battle. True, a big monkey somehow contrived to cross the sea and wrought some mischief here. But hard indeed will it be for Rama and the Vanara army to cross the sea and come here. And even if they did come, what need we fear? What chance have they against us? On the other side of the sea, Rama, Lakshmana, Sugriva and the Vanaras are encamped. Think how we can slay Rama and Lakshmana. I should have summoned the Council earlier. But Kumbhakarna was in his period of sleep and I waited till he woke up."
Thus spoke Ravana, blinded by lust, hiding his real anxiety and mixing a little falsehood with truth. For Sita had not asked for a year's time. She had absolutely rejected his advances, but he asked her to reconsider and gave her a year's time.
62 ) VIBHISHANA :
KUMBHAKARNA, the younger brother of Ravana, spoke in the assembly:
"Great King! Ignoring the principles of statecraft, you have run into a great danger. If you had any grievance against Rama and Lakshmana, you should have met them face to face and defeated and slain them before carrying off Sita. If you had acted thus, even Sita would have admired you and there would then have been a possibility of her accepting you. As waters flow down a mountain, she would have followed a victorious warrior. You did not consult us before committing the offence and incurred the enmity of Rama, but now, when it is too late, you seek our counsel. This is not the right way of doing things that a king should follow."
Having spoken thus harshly, Kumbhakarna looked at the king and saw he was pained. Affectionate as he was brave, he could not endure the sadness in his brother's face.
"Let by-gones be by-gones," he thought, "one cannot forsake one's honor."
Kumbhakarna was under no delusion as to the consequences, but his generous spirit accepted them for the sake of the brother he idolised. He knew that Rama was a peerless warrior.
He knew the power of his bow and also the limitations of the boons that Ravana had received from the gods. But it was no good taking the heart out of others in the face of unavoidable peril and so be also began to speak vaunting words like the rest:
"What You did may be wrong, and so too the way you chose to do it. You have done first what you should have done last. And yet, it does not matter. I shall slay Rama. Do not be afraid. One or two of his arrows may touch me. In spite of it, I shall kill him and drink his blood and victory will be yours. My brother, lay aside your care, and think of other things."
Some people suggest that Kumbhakarna was dull and so he thus contradicted himself. But it was not stupidity, it was due to generous affection that he accepted the inevitable fearlessly. He was a proud warrior who loved his brother and his people and he decided on honorable death with them.
Prahasta was Ravana's chief counsellor. He spoke of the King's invincible strength and cheered him up.
Ravana now grew enthusiastic and said: "Didn't I vanquish Kubera? Didn't I drive him out and make Lanka my own? Who dare come here and oppose me? Let us see!"
The assembly applauded these words.
Vibhishana alone did not join in the applause. He did not mind the wrath of his royal brother. He felt it was his duty to warn him of the danger and the error of his ways.
He felt bound to make his utmost effort to save him and the Rakshasa race from doom. He stood up and spoke:
"You have brought Sita and with her, death for yourself and your race. Your first duty to yourself and your people is to restore her to Rama. If you fail in this, we shall all assuredly perish. This is certain."
He went on describing Rama's strength and skill and his mastery of weapons. He spoke frankly and without fear.
"If we oppose Rama," he said, "defeat is inevitable. Our fortune is sinking. Let us restore Sita, seek Rama's pardon and thus save our kingdom, our lives and possessions and honor."
At this importunity of Vibhishana, Indrajit, Ravana's son, lost patience and burst out:
"My uncle's words fill me with shame. What race are we? What is our strength? I marvel that a descendant of Pulastya should talk in this strain and that the assembly should meekly sit and listen. My uncle has only betrayed his evil intentions. We can never agree to his proposal. Are we to be afraid of two petty humans? Did I not beat Indra down in battle and his hordes of gods? Does not the whole world tremble even now in terror before us? Vibhishana's counsel is an insult to our race!"
Vibhishana answered gently: "Boy, you lack experience. That is why you talk thus. You are the king's son and should be his best friend. But I am afraid you are proving yourself his worst enemy. And you, ministers who ought to give good advice, you are leading the king to ruin. My Lord of Lanka! Do not reject what I say. Return Sita honorably to Rama and seek his forgiveness. This is the only way. There is no other. Failing to pursue the only available course, we shall all perish."
Ravana's rage was now uncontrollable. "I put up with your talk thus far," he shouted in anger, "because you are my brother. Else you would by now be dead. A brother, I see, is one's worst enemy. All the world knows that the envy of brothers brings dishonor and discomfiture to the brave. They hide their real desire and wait for their time and, when it comes, do not hesitate to practise their treachery. How true is the complaint of the wild elephants in the story! We are not afraid of the burning fire. 'We do not mind the hunters and their long spears. The noosed ropes and the chains can do little harm to us. But the elephants which join the hunters and give us trouble, these brothers and cousins who turn against us, they are our terror!' Yes. So long as one is safe and prosperous, the brother smiles and talks pleasantly. But when danger comes, he is ready to leave. The bee does not stay with the flower after the honey has been sucked. It goes in search of another flower. Brothers and cousins are no better than these bees. One cannot trust them in adversity. If any one else should have spoken as you have done, Vibhishana, I would have slain him here and now. Base fellow! You are a disgrace to our race!"
Unable to bear the insult, Vibhishana rose and said: "My brother, you may speak as you please. Though you have wandered from the way of dharma, you are still my brother and I warn you that, drawn by the noose of Yama, you are going along the path of destruction. My advice, salutary but unpleasant, you reject. It is easy to speak sweet words. Your ministers are doing it. I spoke for your good. But truth is bitter and you hate it. The terrible vision of Rama's darts destroying you is before my mind's eye and makes me speak as I do. You call me your enemy. Defend your city and your life as well as you can. God bless you! I am going. May you be happy! I thought I could serve you in your need, but you will not let me. You imagine that I envy you and your possessions. Good counsel is rejected by one whose end is near."
Having spoken thus, and realising that there was no place for him in Lanka thereafter, Vibhishana renounced all his possessions and, rising into the sky, proceeded straight to the spot where Rama and Lakshmana were encamped. Four good Rakshasa friends went along with him.
"Great King! Ignoring the principles of statecraft, you have run into a great danger. If you had any grievance against Rama and Lakshmana, you should have met them face to face and defeated and slain them before carrying off Sita. If you had acted thus, even Sita would have admired you and there would then have been a possibility of her accepting you. As waters flow down a mountain, she would have followed a victorious warrior. You did not consult us before committing the offence and incurred the enmity of Rama, but now, when it is too late, you seek our counsel. This is not the right way of doing things that a king should follow."
Having spoken thus harshly, Kumbhakarna looked at the king and saw he was pained. Affectionate as he was brave, he could not endure the sadness in his brother's face.
"Let by-gones be by-gones," he thought, "one cannot forsake one's honor."
Kumbhakarna was under no delusion as to the consequences, but his generous spirit accepted them for the sake of the brother he idolised. He knew that Rama was a peerless warrior.
He knew the power of his bow and also the limitations of the boons that Ravana had received from the gods. But it was no good taking the heart out of others in the face of unavoidable peril and so be also began to speak vaunting words like the rest:
"What You did may be wrong, and so too the way you chose to do it. You have done first what you should have done last. And yet, it does not matter. I shall slay Rama. Do not be afraid. One or two of his arrows may touch me. In spite of it, I shall kill him and drink his blood and victory will be yours. My brother, lay aside your care, and think of other things."
Some people suggest that Kumbhakarna was dull and so he thus contradicted himself. But it was not stupidity, it was due to generous affection that he accepted the inevitable fearlessly. He was a proud warrior who loved his brother and his people and he decided on honorable death with them.
Prahasta was Ravana's chief counsellor. He spoke of the King's invincible strength and cheered him up.
Ravana now grew enthusiastic and said: "Didn't I vanquish Kubera? Didn't I drive him out and make Lanka my own? Who dare come here and oppose me? Let us see!"
The assembly applauded these words.
Vibhishana alone did not join in the applause. He did not mind the wrath of his royal brother. He felt it was his duty to warn him of the danger and the error of his ways.
He felt bound to make his utmost effort to save him and the Rakshasa race from doom. He stood up and spoke:
"You have brought Sita and with her, death for yourself and your race. Your first duty to yourself and your people is to restore her to Rama. If you fail in this, we shall all assuredly perish. This is certain."
He went on describing Rama's strength and skill and his mastery of weapons. He spoke frankly and without fear.
"If we oppose Rama," he said, "defeat is inevitable. Our fortune is sinking. Let us restore Sita, seek Rama's pardon and thus save our kingdom, our lives and possessions and honor."
At this importunity of Vibhishana, Indrajit, Ravana's son, lost patience and burst out:
"My uncle's words fill me with shame. What race are we? What is our strength? I marvel that a descendant of Pulastya should talk in this strain and that the assembly should meekly sit and listen. My uncle has only betrayed his evil intentions. We can never agree to his proposal. Are we to be afraid of two petty humans? Did I not beat Indra down in battle and his hordes of gods? Does not the whole world tremble even now in terror before us? Vibhishana's counsel is an insult to our race!"
Vibhishana answered gently: "Boy, you lack experience. That is why you talk thus. You are the king's son and should be his best friend. But I am afraid you are proving yourself his worst enemy. And you, ministers who ought to give good advice, you are leading the king to ruin. My Lord of Lanka! Do not reject what I say. Return Sita honorably to Rama and seek his forgiveness. This is the only way. There is no other. Failing to pursue the only available course, we shall all perish."
Ravana's rage was now uncontrollable. "I put up with your talk thus far," he shouted in anger, "because you are my brother. Else you would by now be dead. A brother, I see, is one's worst enemy. All the world knows that the envy of brothers brings dishonor and discomfiture to the brave. They hide their real desire and wait for their time and, when it comes, do not hesitate to practise their treachery. How true is the complaint of the wild elephants in the story! We are not afraid of the burning fire. 'We do not mind the hunters and their long spears. The noosed ropes and the chains can do little harm to us. But the elephants which join the hunters and give us trouble, these brothers and cousins who turn against us, they are our terror!' Yes. So long as one is safe and prosperous, the brother smiles and talks pleasantly. But when danger comes, he is ready to leave. The bee does not stay with the flower after the honey has been sucked. It goes in search of another flower. Brothers and cousins are no better than these bees. One cannot trust them in adversity. If any one else should have spoken as you have done, Vibhishana, I would have slain him here and now. Base fellow! You are a disgrace to our race!"
Unable to bear the insult, Vibhishana rose and said: "My brother, you may speak as you please. Though you have wandered from the way of dharma, you are still my brother and I warn you that, drawn by the noose of Yama, you are going along the path of destruction. My advice, salutary but unpleasant, you reject. It is easy to speak sweet words. Your ministers are doing it. I spoke for your good. But truth is bitter and you hate it. The terrible vision of Rama's darts destroying you is before my mind's eye and makes me speak as I do. You call me your enemy. Defend your city and your life as well as you can. God bless you! I am going. May you be happy! I thought I could serve you in your need, but you will not let me. You imagine that I envy you and your possessions. Good counsel is rejected by one whose end is near."
Having spoken thus, and realising that there was no place for him in Lanka thereafter, Vibhishana renounced all his possessions and, rising into the sky, proceeded straight to the spot where Rama and Lakshmana were encamped. Four good Rakshasa friends went along with him.
63 ) THE VANARA'S DOUBT :
HAVING committed a sin and run into danger, Ravana did not see how to extricate himself. Like other kings in a quandary, he called a council for consultation. Many spoke flattering words. Only two spoke harshly.
One said: "You have committed a fault. But I will give up my life for you." This was Kumbhakarna.
The other, Vibhishana, said: "You have committed a sin, but there is still time for repentance and escape from consequences. If you take this right and wise course, we shall all escape destruction and live happily. Restore Sita and seek pardon of Rama."
"Never," said Ravana.
"Then our ways part and I leave you," said Vibhishana.
In a conflict of duties, each one follows his own nature. All cannot follow one and the same path.
Ravana's self-indulgent vanity would not let him admit his error or retrace his steps. Very rarely does one who has committed a sin confess defeat. It requires some courage of a bad sort to commit a sin. But it requires much greater courage of a noble kind to confess it.
It was this noble courage that Ravana lacked. When an evil is being perpetrated, the friends of the evil-doer face a difficult problem. Some are constrained against their better judgment to espouse the wrong cause through gratitude for past kindness, a sense of loyalty, or affinities of blood.
Others think it their duty to try and reform the sinner, regardless of his anger and hatred and consequent danger to themselves and if their efforts fail they part company from the sinner, rather than abandon dharma and give their support to the sinner who persists in crime. They bold that it can never be one's duty to support or cooperate with adharma.
It would indeed be adharma to refrain from doing one's best to reform the sinner or to cooperate in his sin. In the Ramayana, Kumbhakarna and Vibhishana represent these two different types. If Ravana had told Vibhishana: "Come, let us go to the Dandaka forest and carry off Sita," it is inconceivable that Vibhishana could have complied. That is why we respect Vibhishana.
"At least now restore Sita and be happy," Vibhishana said and tried to persuade Ravana. "Rama will surely forgive you. Take the way of dharma." But Ravana would not listen, and Vibhishana, as an enemy of sin, had no alternative but to part company from the perverse wickedness of Ravana. Hence it would be wrong to find fault with Vibhishana. And if we find fault with him, it is because our concern for dharma is weak.
But can we find fault with Kumbhakarna? We cannot do this either. He is one of those noble soldiers of lost causes whose faults we forgive for their selfless loyalty and sublime acceptance of death.
But, because we cannot condemn Kumbhakarna, it does not follow that we must condemn Vibhishana. There are some people today who rejoice in arguing against dharma and against Vibhishana; hence this elaboration of a simple point.
Men are restrained from evil by the wholesome fear that if they commit sin they would forfeit the affection and goodwill of their friends and kinsmen. This fear is a strong incentive to good behavior and its removal would be a serious loss in society.
All this is forgotten by those who argue that Vibhishana was a traitor. Ravana was the first, unfortunately by no means the last, to dub him by that name. Those who are anxious to retain the support of kinsfolk while pursuing evil ways disapprove of Vibhishana's conduct. But Vibhishana was not afraid of being a traitor. He would have nothing to do with adharma. His course was, however, not easy as we shall see.
The Vanara chieftains standing on the northern seashore saw all of a sudden the sky lit up with a golden glow like the summit of Mount Meru. It was too steady to be a flash of lightning.
In the brightness could be distinguished the forms of five big Rakshasas. Sugriva, the king and commander of the Vanaras, looking at them said: "There is no doubt these are Rakshasas come from Lanka with hostile designs."
On hearing this, the Vanara warriors armed themselves with trees and boulders and said: "Let us go. We shall intercept and slay them and bring them down to earth."
Vibhishana, hearing these words of the Vanaras, showed no signs of fear but from above with calm courage spoke out in a clear voice:
"Vibhishana stands here before you, the brother of Ravana, the wicked king of the Rakshasas. I am here before you, none other than brother to Ravana, who killed Jatayu and carried off Sita by force and is how keeping her a prisoner in Lanka. In vain I strove to turn him from his wicked designs and counselled him to restore Sita and seek Rama's forgiveness. All the response I got was disdain and public insult. Hence I am standing here before you. Renouncing kingdom, wife and children, I seek service and sanctuary at Rama's feet. I pray you, convey this information to Rama."
Sugriva mistrusted the good faith of the Rakshasa king's brother and reported thus to Rama: "Vibhishana, the brother of Ravana, has come here with four Rakshasa friends seeking sanctuary at your feet. They are standing there in the sky. Consider well, you who are skilled in affairs, what should be done now. These Rakshasas are adepts in duplicity. They can make themselves invisible and do many other tricks. They have all the skill and courage of the wicked. One cannot trust them. I believe that these Rakshasas have been sent by Ravana himself. They have come here to mix with us for subversive purposes. Or else they intend seeking an opportunity to assassinate the leaders in our camp. Whatever Vibhishana may say, we cannot forget that he is the brother of our foe. By birth he belongs to the wicked Rakshasa race. How can we trust him? This is some trick of Ravana, I have no doubt. It is best to kill Vibhishana and his companions right now. If we admit him into our camp, he will betray us at the first opportunity and return to his own people. Permit us, therefore, to destroy forthwith Ravana's brother and his followers."
Having thus frankly expressed his feelings at the sight of the Rakshasa, Sugriva stood in silence, awaiting Rama's reply. Rama listened and turned to Hanuman and other leaders and said:
"You have heard the words of the King who is well-versed in policy. Ravana's brother has come and waits there for our pleasure. I wish to know your opinion on this matter. In times of crisis, one should ask for the advice of friends. Tell me without reservation what you feel in your hearts."
Angada, the Vanara prince said: "He has come from our enemy's camp. We do not know whether he has come of his own accord or was sent by our foe. While perhaps it would not be right to reject him out of hand, it would be dangerous to accept him without testing him. Let us at least watch his behavior carefully without giving him any opening for mischief. If his movements are suspicious, we can throw him out. If they are friendly and show good faith, we shall accept him." Thus spoke the son of Vali.
Sarabha said: "I do not think it safe to admit him now or to decide later what to do with him. Even now, let us test him through skilful questioners and decide once and for all what to do with him."
Jambavan said: "Nothing can be discovered by testing such persons. If he is come here hiding treacherous intentions, no test can discover the truth. Ravana is our inveterate foe. His brother says that he has all of a sudden broken with him and come over to us. This sudden rupture with a brother is hard to believe. We have not yet crossed the sea. What is his motive in seeking safety with us while we are on this hither shore? All this is very suspicious. They are a deceitful race. I think we should not admit him."
Mainda said: "How can we reject a man on mere suspicion? Only after careful examination can we decide how to deal with him. He says that he has forsaken Ravana and come over to us. We can find out the truth of this statement. Some of us should talk to him and then decide. Surely we have enough ability to do this."
Then Rama turned to Hanuman the wise.
One said: "You have committed a fault. But I will give up my life for you." This was Kumbhakarna.
The other, Vibhishana, said: "You have committed a sin, but there is still time for repentance and escape from consequences. If you take this right and wise course, we shall all escape destruction and live happily. Restore Sita and seek pardon of Rama."
"Never," said Ravana.
"Then our ways part and I leave you," said Vibhishana.
In a conflict of duties, each one follows his own nature. All cannot follow one and the same path.
Ravana's self-indulgent vanity would not let him admit his error or retrace his steps. Very rarely does one who has committed a sin confess defeat. It requires some courage of a bad sort to commit a sin. But it requires much greater courage of a noble kind to confess it.
It was this noble courage that Ravana lacked. When an evil is being perpetrated, the friends of the evil-doer face a difficult problem. Some are constrained against their better judgment to espouse the wrong cause through gratitude for past kindness, a sense of loyalty, or affinities of blood.
Others think it their duty to try and reform the sinner, regardless of his anger and hatred and consequent danger to themselves and if their efforts fail they part company from the sinner, rather than abandon dharma and give their support to the sinner who persists in crime. They bold that it can never be one's duty to support or cooperate with adharma.
It would indeed be adharma to refrain from doing one's best to reform the sinner or to cooperate in his sin. In the Ramayana, Kumbhakarna and Vibhishana represent these two different types. If Ravana had told Vibhishana: "Come, let us go to the Dandaka forest and carry off Sita," it is inconceivable that Vibhishana could have complied. That is why we respect Vibhishana.
"At least now restore Sita and be happy," Vibhishana said and tried to persuade Ravana. "Rama will surely forgive you. Take the way of dharma." But Ravana would not listen, and Vibhishana, as an enemy of sin, had no alternative but to part company from the perverse wickedness of Ravana. Hence it would be wrong to find fault with Vibhishana. And if we find fault with him, it is because our concern for dharma is weak.
But can we find fault with Kumbhakarna? We cannot do this either. He is one of those noble soldiers of lost causes whose faults we forgive for their selfless loyalty and sublime acceptance of death.
But, because we cannot condemn Kumbhakarna, it does not follow that we must condemn Vibhishana. There are some people today who rejoice in arguing against dharma and against Vibhishana; hence this elaboration of a simple point.
Men are restrained from evil by the wholesome fear that if they commit sin they would forfeit the affection and goodwill of their friends and kinsmen. This fear is a strong incentive to good behavior and its removal would be a serious loss in society.
All this is forgotten by those who argue that Vibhishana was a traitor. Ravana was the first, unfortunately by no means the last, to dub him by that name. Those who are anxious to retain the support of kinsfolk while pursuing evil ways disapprove of Vibhishana's conduct. But Vibhishana was not afraid of being a traitor. He would have nothing to do with adharma. His course was, however, not easy as we shall see.
The Vanara chieftains standing on the northern seashore saw all of a sudden the sky lit up with a golden glow like the summit of Mount Meru. It was too steady to be a flash of lightning.
In the brightness could be distinguished the forms of five big Rakshasas. Sugriva, the king and commander of the Vanaras, looking at them said: "There is no doubt these are Rakshasas come from Lanka with hostile designs."
On hearing this, the Vanara warriors armed themselves with trees and boulders and said: "Let us go. We shall intercept and slay them and bring them down to earth."
Vibhishana, hearing these words of the Vanaras, showed no signs of fear but from above with calm courage spoke out in a clear voice:
"Vibhishana stands here before you, the brother of Ravana, the wicked king of the Rakshasas. I am here before you, none other than brother to Ravana, who killed Jatayu and carried off Sita by force and is how keeping her a prisoner in Lanka. In vain I strove to turn him from his wicked designs and counselled him to restore Sita and seek Rama's forgiveness. All the response I got was disdain and public insult. Hence I am standing here before you. Renouncing kingdom, wife and children, I seek service and sanctuary at Rama's feet. I pray you, convey this information to Rama."
Sugriva mistrusted the good faith of the Rakshasa king's brother and reported thus to Rama: "Vibhishana, the brother of Ravana, has come here with four Rakshasa friends seeking sanctuary at your feet. They are standing there in the sky. Consider well, you who are skilled in affairs, what should be done now. These Rakshasas are adepts in duplicity. They can make themselves invisible and do many other tricks. They have all the skill and courage of the wicked. One cannot trust them. I believe that these Rakshasas have been sent by Ravana himself. They have come here to mix with us for subversive purposes. Or else they intend seeking an opportunity to assassinate the leaders in our camp. Whatever Vibhishana may say, we cannot forget that he is the brother of our foe. By birth he belongs to the wicked Rakshasa race. How can we trust him? This is some trick of Ravana, I have no doubt. It is best to kill Vibhishana and his companions right now. If we admit him into our camp, he will betray us at the first opportunity and return to his own people. Permit us, therefore, to destroy forthwith Ravana's brother and his followers."
Having thus frankly expressed his feelings at the sight of the Rakshasa, Sugriva stood in silence, awaiting Rama's reply. Rama listened and turned to Hanuman and other leaders and said:
"You have heard the words of the King who is well-versed in policy. Ravana's brother has come and waits there for our pleasure. I wish to know your opinion on this matter. In times of crisis, one should ask for the advice of friends. Tell me without reservation what you feel in your hearts."
Angada, the Vanara prince said: "He has come from our enemy's camp. We do not know whether he has come of his own accord or was sent by our foe. While perhaps it would not be right to reject him out of hand, it would be dangerous to accept him without testing him. Let us at least watch his behavior carefully without giving him any opening for mischief. If his movements are suspicious, we can throw him out. If they are friendly and show good faith, we shall accept him." Thus spoke the son of Vali.
Sarabha said: "I do not think it safe to admit him now or to decide later what to do with him. Even now, let us test him through skilful questioners and decide once and for all what to do with him."
Jambavan said: "Nothing can be discovered by testing such persons. If he is come here hiding treacherous intentions, no test can discover the truth. Ravana is our inveterate foe. His brother says that he has all of a sudden broken with him and come over to us. This sudden rupture with a brother is hard to believe. We have not yet crossed the sea. What is his motive in seeking safety with us while we are on this hither shore? All this is very suspicious. They are a deceitful race. I think we should not admit him."
Mainda said: "How can we reject a man on mere suspicion? Only after careful examination can we decide how to deal with him. He says that he has forsaken Ravana and come over to us. We can find out the truth of this statement. Some of us should talk to him and then decide. Surely we have enough ability to do this."
Then Rama turned to Hanuman the wise.
64) THE DOCTRINE OF SURRENDER AND GRACE :
IN response to Rama's invitation, Hanuman expressed his opinion in clear, sweet and pregnant words:
"Why should you ask for our advice? Not even Brihaspati has anything to tell you that you do not already know. If it is dangerous to admit Vibhishana, how is the danger met by delay and trial? Where is the time or opportunity for a test? More over, Vibhishana has not approached us stealthily. He has come to us with frank openness and a clear object. What is there for scouts to discover about him? It has been said by some that his sudden advent is suspicious. But why? What wonder is there if Vibhishana became disgusted with Ravana and foresaw his certain disgrace and a defeat? What wonder is there if he recognised your heroic virtues and nobility and the certainty of your victory? To me the time and manner of his coming give no room for suspicion. It has been suggested that before admitting him our leaders should put him questions and examine his answers. But one who knows that he is suspected would cease to speak or behave naturally. He would be afraid that we are out to find only faults in him. And thus his real nature will not be revealed. I see no cause for suspicion in the face or speech of this Rakshasa suppliant. His carefree looks disclose a guiltless heart. The wise say that the face is a perfect mirror of the heart. I think that Vibhishana has come here honestly to seek sanctuary at your feet. And there is nothing strange in his action. He knows Ravana's real weakness. He knows that the lord of Lanka is fated to fall. He knows too that you have slain Vali and given his kingdom to Sugriva. Granting that his real motive is to secure for himself the sovereignty of Lanka, there is nothing wrong in it and certainly it is a guarantee that he will be loyal to us. Hence I feel that we should admit him."
The Vanara chiefs thus differed in their views. Kumbhakarna acted according to ordinary morality. This was a simple thing that everybody could understand. But Vibhishana followed a higher morality. The path he chose was more difficult and likely to be blamed.
He knew (how could anyone else know?) his inward suffering at the thought of Ravana's evil doings. Ordinary people could not sympathise with his situation. Hence the Vanaras failed to understand the conflict in his mind. Even today people find it hard, without elaborate explanation, to appreciate Vibhishana aright.
Patiently, Rama listened to the various views of the Vanara chiefs. When at last he heard Hanuman's words he was filled with joy.
Rama, steadfast in his own dharma, found satisfaction in Hanuman's utterance. A good man is glad when a friend's opinion supports his decision on a question of duty.
"If a man comes as a friend," said Rama, "how can I reject him? It is against the law of my life. All of you, my friends and helpers, should know this. Once a man surrenders himself, one should overlook all his faults."
But Sugriva was not satisfied. He said:
"This Rakshasa has on his own showing deserted his brother whose cause he considers lost. How can one put faith in a person who forsakes his own brother in his need?"
Valmiki records that on bearing these words of Sugriva, Rama turned to Lakshmana with a smile. Probably the smile was provoked by Sugriva's forgetfulness of his own fraternal conduct in his indignant condemnation of Vibhishana!
Rama said to Sugriva: "I see what you mean. But listen. It is natural for kings to suspect brothers and neighbor kings. Good kings who entertain no such suspicion are exceptions. Most kings imagine that brothers envy them. What wonder then if Ravana suspected and insulted Vibhishana? It follows that Vibhishana feared danger to himself if he stayed on in Lanka. I conclude therefore that he has no sinister motive against us in coming here for refuge. Let us go further and grant that he has eyes on the kingdom, expecting Ravana's defeat at our hands. Even in this ambition there is nothing wrong. Well, Lakshmana, can we expect all people to be like our Bharata?"
Having said this, Rama was silent for a moment, lost in remembrance of Bharata's selfless love. Then he spoke: "Who in the world is as lucky as I am? Who has a brother like Bharata? And what a father I had! His love for me was so great that his life fled when I came away to the forest. And my friends, who else is blessed like me with friends such as you?"
Having spoken thus he wiped the tears in his eyes, and went back to the subject on hand.
"I see no point in the argument that Vibhishana will forsake us, as he has forsaken his brother. He had cause for forsaking his brother, and can have none
for leaving us. We do not want Lanka, and if, as is natural, he wants it, he can get it only through our victory. From the point of view of policy, it would be a mistake to reject Vibhishana.
"But there is a stronger reason. When one comes to me for refuge, I cannot reject him. This is my dharma. It does not matter if as a result of this I suffer. Even at the cost of life I must do this duty of mine. Never can I deviate from it. Verily, I tell you, even if Ravana himself came to me for sanctuary, I would accept him without hesitation. How then can I reject his brother who has done me no wrong? Go and fetch Vibhishana."
"My Lord Rama! It is wonderful how clearly the right stands out demonstrated when you speak!" said Sugriva. "I see things clearly now. I shall go and bring Vibhishana. May he too become a loving friend of yours, even like us!" And Sugriva went to fetch Vibhishana.
In the Vaishnava tradition, this, episode, in which Vibhishana is taken by the prince into his camp and innermost council, is held to be as important as the Bhagavad Gita episode in the Mahabharata.
It illustrates the doctrine that the Lord accepts all who in absolute surrender seek shelter at his feet, regardless of their merits or defects. Their sins are burnt out by the mere act of surrender. This is a message of hope to erring humanity. It is the heart of the Vaishnava faith that there is hope for the worst of us if only we surrender ourselves to the Lord.
But why should I restrict this doctrine to the Vaishnava tradition? Is not this the heart of all the religious traditions in our land, yes, and of all the religions in the world? Every world teacher stresses this certainty of relief and redemption. It is not to Arjuna only that Krishna said: "Have no fear, cast off all doubt, I shall destroy all your sins." Wherever in the world God has spoken to mankind in a human voice, He has given this assurance.
There are two ways in which we can regard Valmiki's account of Rama's acceptance of Ravana's brother. The poet describes the rules of policy, the matters to be examined before one can accept a visitor from the enemy's camp.
This is shown in the speeches of the Vanara king, the cultured and accomplished Hanuman, and Rama, the firm upholder of dharma. But in addition to right policy, we see here Rama's character and personality due to nature and nurture.
He said: "I cannot reject anyone who comes to me for protection. This is my dharma. If Ravana himself came to me, I would not reject him."
Those who look on Rama as an avatar of God find in this utterance the essence of scripture. The solemn assurance which Krishna gives to Arjuna later in the Gita, that assurance the Prince of Ayodhya declares in the presence of Sugriva and others in this Vibhishana episode of the Ramayana.
This divine assurance is the life and light that a world filled with sin and darkness, needs.
"Why should you ask for our advice? Not even Brihaspati has anything to tell you that you do not already know. If it is dangerous to admit Vibhishana, how is the danger met by delay and trial? Where is the time or opportunity for a test? More over, Vibhishana has not approached us stealthily. He has come to us with frank openness and a clear object. What is there for scouts to discover about him? It has been said by some that his sudden advent is suspicious. But why? What wonder is there if Vibhishana became disgusted with Ravana and foresaw his certain disgrace and a defeat? What wonder is there if he recognised your heroic virtues and nobility and the certainty of your victory? To me the time and manner of his coming give no room for suspicion. It has been suggested that before admitting him our leaders should put him questions and examine his answers. But one who knows that he is suspected would cease to speak or behave naturally. He would be afraid that we are out to find only faults in him. And thus his real nature will not be revealed. I see no cause for suspicion in the face or speech of this Rakshasa suppliant. His carefree looks disclose a guiltless heart. The wise say that the face is a perfect mirror of the heart. I think that Vibhishana has come here honestly to seek sanctuary at your feet. And there is nothing strange in his action. He knows Ravana's real weakness. He knows that the lord of Lanka is fated to fall. He knows too that you have slain Vali and given his kingdom to Sugriva. Granting that his real motive is to secure for himself the sovereignty of Lanka, there is nothing wrong in it and certainly it is a guarantee that he will be loyal to us. Hence I feel that we should admit him."
The Vanara chiefs thus differed in their views. Kumbhakarna acted according to ordinary morality. This was a simple thing that everybody could understand. But Vibhishana followed a higher morality. The path he chose was more difficult and likely to be blamed.
He knew (how could anyone else know?) his inward suffering at the thought of Ravana's evil doings. Ordinary people could not sympathise with his situation. Hence the Vanaras failed to understand the conflict in his mind. Even today people find it hard, without elaborate explanation, to appreciate Vibhishana aright.
Patiently, Rama listened to the various views of the Vanara chiefs. When at last he heard Hanuman's words he was filled with joy.
Rama, steadfast in his own dharma, found satisfaction in Hanuman's utterance. A good man is glad when a friend's opinion supports his decision on a question of duty.
"If a man comes as a friend," said Rama, "how can I reject him? It is against the law of my life. All of you, my friends and helpers, should know this. Once a man surrenders himself, one should overlook all his faults."
But Sugriva was not satisfied. He said:
"This Rakshasa has on his own showing deserted his brother whose cause he considers lost. How can one put faith in a person who forsakes his own brother in his need?"
Valmiki records that on bearing these words of Sugriva, Rama turned to Lakshmana with a smile. Probably the smile was provoked by Sugriva's forgetfulness of his own fraternal conduct in his indignant condemnation of Vibhishana!
Rama said to Sugriva: "I see what you mean. But listen. It is natural for kings to suspect brothers and neighbor kings. Good kings who entertain no such suspicion are exceptions. Most kings imagine that brothers envy them. What wonder then if Ravana suspected and insulted Vibhishana? It follows that Vibhishana feared danger to himself if he stayed on in Lanka. I conclude therefore that he has no sinister motive against us in coming here for refuge. Let us go further and grant that he has eyes on the kingdom, expecting Ravana's defeat at our hands. Even in this ambition there is nothing wrong. Well, Lakshmana, can we expect all people to be like our Bharata?"
Having said this, Rama was silent for a moment, lost in remembrance of Bharata's selfless love. Then he spoke: "Who in the world is as lucky as I am? Who has a brother like Bharata? And what a father I had! His love for me was so great that his life fled when I came away to the forest. And my friends, who else is blessed like me with friends such as you?"
Having spoken thus he wiped the tears in his eyes, and went back to the subject on hand.
"I see no point in the argument that Vibhishana will forsake us, as he has forsaken his brother. He had cause for forsaking his brother, and can have none
for leaving us. We do not want Lanka, and if, as is natural, he wants it, he can get it only through our victory. From the point of view of policy, it would be a mistake to reject Vibhishana.
"But there is a stronger reason. When one comes to me for refuge, I cannot reject him. This is my dharma. It does not matter if as a result of this I suffer. Even at the cost of life I must do this duty of mine. Never can I deviate from it. Verily, I tell you, even if Ravana himself came to me for sanctuary, I would accept him without hesitation. How then can I reject his brother who has done me no wrong? Go and fetch Vibhishana."
"My Lord Rama! It is wonderful how clearly the right stands out demonstrated when you speak!" said Sugriva. "I see things clearly now. I shall go and bring Vibhishana. May he too become a loving friend of yours, even like us!" And Sugriva went to fetch Vibhishana.
In the Vaishnava tradition, this, episode, in which Vibhishana is taken by the prince into his camp and innermost council, is held to be as important as the Bhagavad Gita episode in the Mahabharata.
It illustrates the doctrine that the Lord accepts all who in absolute surrender seek shelter at his feet, regardless of their merits or defects. Their sins are burnt out by the mere act of surrender. This is a message of hope to erring humanity. It is the heart of the Vaishnava faith that there is hope for the worst of us if only we surrender ourselves to the Lord.
But why should I restrict this doctrine to the Vaishnava tradition? Is not this the heart of all the religious traditions in our land, yes, and of all the religions in the world? Every world teacher stresses this certainty of relief and redemption. It is not to Arjuna only that Krishna said: "Have no fear, cast off all doubt, I shall destroy all your sins." Wherever in the world God has spoken to mankind in a human voice, He has given this assurance.
There are two ways in which we can regard Valmiki's account of Rama's acceptance of Ravana's brother. The poet describes the rules of policy, the matters to be examined before one can accept a visitor from the enemy's camp.
This is shown in the speeches of the Vanara king, the cultured and accomplished Hanuman, and Rama, the firm upholder of dharma. But in addition to right policy, we see here Rama's character and personality due to nature and nurture.
He said: "I cannot reject anyone who comes to me for protection. This is my dharma. If Ravana himself came to me, I would not reject him."
Those who look on Rama as an avatar of God find in this utterance the essence of scripture. The solemn assurance which Krishna gives to Arjuna later in the Gita, that assurance the Prince of Ayodhya declares in the presence of Sugriva and others in this Vibhishana episode of the Ramayana.
This divine assurance is the life and light that a world filled with sin and darkness, needs.
65 ) THE GREAT CAUSEWAY :
MEANWHILE Ravana did something foolish. He sent a scout to seduce Sugriva from his loyalty to Rama. This Rakshasa, Suka by name, flew across and in disguise met Sugriva in secret and with every appearance of benevolent solicitude spoke to him thus:
"Ravana, the king of Lanka, has sent me because of his affection and regard for you. He sends you his fraternal greetings. You are a king and he is another and there is no sense in your staking your high heritage and making common cause with a disinherited prince against an all-powerful king. If Ravana desired Rama's wife and carried her off, how does it concern you? What do you lose by it? Consider well and choose your course with description. It is most expedient that you and your army should return forthwith to Kishkindha."
But Sugriva's response was scornful and definite:
"Base fellow! Go and tell your king that he is no brother of mine. He is wicked and, being an enemy of my friend Rama, he is my enemy too and we are out to rid the world of him and his wicked gang. He is a fool to imagine that he can offend Rama and still survive. Tell him that there is no escape for him, tell him all this as from me."
When Sugriva delivered this message to the Rakshasa spy the Vanaras caught hold of him and began to handle him roughly but Rama sternly forbade it and set him free to go the way he came. The spy rushed back to Lanka and conveyed the result of his adventure to Ravana.
As soon as Vibhishana's adherence was accepted by Rama, Lakshmana and Sugriva crowned Vibhishana king of Lanka and performed the abhisheka with seawater. Vibhishana pledged unchanging friendship to Rama and Rama in turn gave his word that he would not return to Ayodhya without slaying Ravana.
Then Sugriva, Vibhishana and Lakshmana deliberated on how to cross the sea. They thought it best to begin with a prayer to the ocean-god and submitted their opinion to Rama.
Rama accepted their counsel and, spreading darbha grass on the seashore and laying himself on it, began a fast, addressing his request for a passage across, to the king of the sea.
For three days he prayed to the god of the sea but received no response. Then Rama, his eyes glowing with anger at the sea-god's arrogance, turned to Lakshmana and said:
"The low-minded mistake courtesy and gentleness for want of strength. Mildness is simply wasted on them. See now how I shall bring this misproud sea to its senses with my arrows which shall not only choke it with the carcasses of mighty fish but even dry it up with their fierce odour. Bring me my bow and quiver, O Soumitra!"
Then bow in hand and blazing with wrath like the destroying fire at the end of the world he shot arrows irresistible as thunderbolts into the bosom of the sea. These missiles of power disturbed the sea to its depths carrying death and dismay to all it contained and presently the tortured waters began to exhale steam in their agony.
It looked as though Rama in his wrath would convert the sea with its infinitude of waters into a desert of blazing dust bereft of all life. The sea-god could stand it no longer. Shining like the rising sun behind Mount Meru, he appeared and stood before Rama.
With folded hands he said:
"My Lord Ramachandra! I am subject to the laws of nature like the earth, the air, space, light, and all constituents of the universe. How can I depart from my nature, which is to be vast, deep, wave- filled, and impassable? But this I can do. Ask the Vanaras to bring boulders and trees to build a causeway. I shall permit it. I shall help you by receiving and keeping in place the rocks and trees. This is all that I can do and I shall also show the most favorable place for this causeway. There is Nala, son of Viswakarma, with you, who has the ability to build this path. May victory be yours."
Rama, true to his nature, graciously accepted the sea god's apology and offer of help. And then, ordered by Rama, they all began to work. Thousands of Vanaras went at it with enthusiasm and soon finished building the causeway.
Valmiki describes the work at length. He sings with gusto of the noise and confusion of the gigantic project. The Vanaras went to the mountains and forests and, plucking rocks and trees, dragged them to the shore. The bigger Vanaras brought big boulders and threw them into the sea. As they fell down, the water splashed up sky-high.
Nala stood and supervised their labors. The leaders in charge of companies kept them active. On top of the rocks and trees, when the base was firm, a dressing of grass and little pieces of wood was given to produce a level surface. The noise raised by the dam-builders drowned the roar of the ocean.
The construction was complete. The new path shone across the sea like the milky way in the sky. Hosts of gods above rejoiced, as hosts of Vanaras shouted below in exultation. The gods and the rishis uttered benedictions.
Then they went on the causeway. Hanuman carried Rama on his shoulders and Angada carried Lakshmana on his. The Vanara army crossed the sea. There is a principle expounded here. As Rama stood bow in hand, the ocean-god bowed before him with clasped bands and said:
"Dear Ramachandra! Earth, air, ether, water, fire, these five elements must follow the eternal laws of their nature. Tempted by pleasure or reward or frightened of punishment, can I ever swerve from my nature? Can water harden and become stone? Or can I reduce my depths into a shallow pond for your easy crossing?"
Thus the ocean king protested with all politeness to Sri Rama. Valmiki puts into the mouth of the ocean king a fundamental of our religious philosophy.
He explains the primordial relationship between God and Nature.
God's law operates in and through Nature. The laws of nature were created so that the universe may proceed by itself. So too the law of Karma. The five elements, all objects without life as well as all living creatures, must follow their own permanent laws.
According to the Hindu Shastras, Nature itself, the sequence and chain of cause and effect, the properties of matter, and the law of Karma, all are ordained permanently by God.
Nature itself is a witness to God. He is not proved by a suspension of the laws of nature. This is expounded clearly in the ninth chapter of the Bhagavad Gita:
"Under my supervision Nature gives rise to all that exists movable and immovable, and the universe, evolves from this cause."
This is put briefly by Valmiki in the speech of the ocean king. Malyavan, the aged Rakshasa, tried his best to impress on Ravana the error of his ways. He said:
"Your time of good fortune is over. Your sins have begun to bear their fruit and to dim your radiance. You can trust no longer the boons you have obtained from the gods. Make peace with your enemies. Look at the army that has arrived, the terrible host of Vanaras and bears. Look at this wonderful causeway so quickly built. It seems to me, this Rama is Vishnu himself come in human form."
Ravana had no patience with such talk. "Your words are wormwood in my ear," he cried. "It looks as though you too have joined my enemies. Are not human beings well known to be weaklings? Why are you afraid of this wretched man driven into the forest by his father? And he relies on the support of monkeys and bears! Of such a man you are afraid.
Really I am ashamed of you. Or could it be that you cannot bear to see me happy? Why do you talk like this to me? I cannot bend before Rama. If it is wrong policy or wrong ethics, I cannot help it. You may take it that it is part of my nature and I cannot change it. I would far rather die fighting than sue before Rama for peace!"
Malyavan replied: "Consider well and do what you think best." And he returned home, uttering the usual benedictory words: "Victory to the King! Victory to Ravana!"
The old man was Ravana's grandfather.
Ravana carefully stationed his warriors. He posted Prahasta at the eastern entrance, Mahaparsva and Mahodara at the southern entrance and Indrajit, his illustrious son, accomplished in the arts of secret magic, at the western entrance, while he decided himself to guard the northern entrance. Virupaksha, the mighty, was appointed commander of the army within the city.
Having ordered the disposition of his forces and chief warriors, he felt he had ensured victory. As his end was approaching, he listened to no one and foolishly believed himself unconquerable. The ministers raised shouts of victory to please the King and then dispersed.
Rama, Sugriva, Vibhishana and others held a council of war. Vibhishana duly laid before the council the information gathered by scouts who had gone out and watched Ravana's arrangements.
"In numbers, strength and courage," Vibhishana said, "the army now mobilised by Ravana surpasses that with which he opposed Kubera. Still I have no doubt of Rama's victory."
Rama distributed his forces to meet Ravana's disposition and assigned to each commander the task he was to perform. He ordered Nila to meet Prahasta at the eastern gate. Angada was to meet Mahaparsva and Mahodara at the southern entrance. At the western entrance Hanuman was to encounter Indrajit, the master of black magic.
"Lakshmana and I shall meet Ravana, the terror of the world, and we shall direct the assault on Lanka. Sugriva, Jambavan and Vibhishana shall stay behind with our main army." The army rested for the night on Mount Suvela. The following morning, standing on the mountaintop, they took a good look at Lanka.
The beautiful city on the summit of Trikuta seemed as if suspended from the sky. Behind the thick fortress wall the Rakshasa army stood sentry, looking like another massive wall. Observing the great and beautiful buildings in Lanka, Rama was moved to pity. And he said:
"Alas! Because one person, drawn by the noose of time, has committed a sin, all this wealth and the whole Rakshasa race must now be destroyed. Alas that this scion of a noble race should forget his real greatness and pull death and destruction on himself and his people!"
Rama continued: "However, we should now bend all our thoughts to the task before us to win this battle and destroy Ravana. There will be much confusion in the course of the battle. The Rakshasas will try to deceive us with many disguises. Let the Vanaras and bears retain their own shape while fighting. Vibhishana and his friends alone need assume human forms, like Lakshmana and myself. The Rakshasas, our enemies, will never take the form of man or monkey. They would think it beneath their dignity to do so. If we stand together maintaining due order we can know who is who, slay our enemies and help our friends."
"Ravana, the king of Lanka, has sent me because of his affection and regard for you. He sends you his fraternal greetings. You are a king and he is another and there is no sense in your staking your high heritage and making common cause with a disinherited prince against an all-powerful king. If Ravana desired Rama's wife and carried her off, how does it concern you? What do you lose by it? Consider well and choose your course with description. It is most expedient that you and your army should return forthwith to Kishkindha."
But Sugriva's response was scornful and definite:
"Base fellow! Go and tell your king that he is no brother of mine. He is wicked and, being an enemy of my friend Rama, he is my enemy too and we are out to rid the world of him and his wicked gang. He is a fool to imagine that he can offend Rama and still survive. Tell him that there is no escape for him, tell him all this as from me."
When Sugriva delivered this message to the Rakshasa spy the Vanaras caught hold of him and began to handle him roughly but Rama sternly forbade it and set him free to go the way he came. The spy rushed back to Lanka and conveyed the result of his adventure to Ravana.
As soon as Vibhishana's adherence was accepted by Rama, Lakshmana and Sugriva crowned Vibhishana king of Lanka and performed the abhisheka with seawater. Vibhishana pledged unchanging friendship to Rama and Rama in turn gave his word that he would not return to Ayodhya without slaying Ravana.
Then Sugriva, Vibhishana and Lakshmana deliberated on how to cross the sea. They thought it best to begin with a prayer to the ocean-god and submitted their opinion to Rama.
Rama accepted their counsel and, spreading darbha grass on the seashore and laying himself on it, began a fast, addressing his request for a passage across, to the king of the sea.
For three days he prayed to the god of the sea but received no response. Then Rama, his eyes glowing with anger at the sea-god's arrogance, turned to Lakshmana and said:
"The low-minded mistake courtesy and gentleness for want of strength. Mildness is simply wasted on them. See now how I shall bring this misproud sea to its senses with my arrows which shall not only choke it with the carcasses of mighty fish but even dry it up with their fierce odour. Bring me my bow and quiver, O Soumitra!"
Then bow in hand and blazing with wrath like the destroying fire at the end of the world he shot arrows irresistible as thunderbolts into the bosom of the sea. These missiles of power disturbed the sea to its depths carrying death and dismay to all it contained and presently the tortured waters began to exhale steam in their agony.
It looked as though Rama in his wrath would convert the sea with its infinitude of waters into a desert of blazing dust bereft of all life. The sea-god could stand it no longer. Shining like the rising sun behind Mount Meru, he appeared and stood before Rama.
With folded hands he said:
"My Lord Ramachandra! I am subject to the laws of nature like the earth, the air, space, light, and all constituents of the universe. How can I depart from my nature, which is to be vast, deep, wave- filled, and impassable? But this I can do. Ask the Vanaras to bring boulders and trees to build a causeway. I shall permit it. I shall help you by receiving and keeping in place the rocks and trees. This is all that I can do and I shall also show the most favorable place for this causeway. There is Nala, son of Viswakarma, with you, who has the ability to build this path. May victory be yours."
Rama, true to his nature, graciously accepted the sea god's apology and offer of help. And then, ordered by Rama, they all began to work. Thousands of Vanaras went at it with enthusiasm and soon finished building the causeway.
Valmiki describes the work at length. He sings with gusto of the noise and confusion of the gigantic project. The Vanaras went to the mountains and forests and, plucking rocks and trees, dragged them to the shore. The bigger Vanaras brought big boulders and threw them into the sea. As they fell down, the water splashed up sky-high.
Nala stood and supervised their labors. The leaders in charge of companies kept them active. On top of the rocks and trees, when the base was firm, a dressing of grass and little pieces of wood was given to produce a level surface. The noise raised by the dam-builders drowned the roar of the ocean.
The construction was complete. The new path shone across the sea like the milky way in the sky. Hosts of gods above rejoiced, as hosts of Vanaras shouted below in exultation. The gods and the rishis uttered benedictions.
Then they went on the causeway. Hanuman carried Rama on his shoulders and Angada carried Lakshmana on his. The Vanara army crossed the sea. There is a principle expounded here. As Rama stood bow in hand, the ocean-god bowed before him with clasped bands and said:
"Dear Ramachandra! Earth, air, ether, water, fire, these five elements must follow the eternal laws of their nature. Tempted by pleasure or reward or frightened of punishment, can I ever swerve from my nature? Can water harden and become stone? Or can I reduce my depths into a shallow pond for your easy crossing?"
Thus the ocean king protested with all politeness to Sri Rama. Valmiki puts into the mouth of the ocean king a fundamental of our religious philosophy.
He explains the primordial relationship between God and Nature.
God's law operates in and through Nature. The laws of nature were created so that the universe may proceed by itself. So too the law of Karma. The five elements, all objects without life as well as all living creatures, must follow their own permanent laws.
According to the Hindu Shastras, Nature itself, the sequence and chain of cause and effect, the properties of matter, and the law of Karma, all are ordained permanently by God.
Nature itself is a witness to God. He is not proved by a suspension of the laws of nature. This is expounded clearly in the ninth chapter of the Bhagavad Gita:
"Under my supervision Nature gives rise to all that exists movable and immovable, and the universe, evolves from this cause."
This is put briefly by Valmiki in the speech of the ocean king. Malyavan, the aged Rakshasa, tried his best to impress on Ravana the error of his ways. He said:
"Your time of good fortune is over. Your sins have begun to bear their fruit and to dim your radiance. You can trust no longer the boons you have obtained from the gods. Make peace with your enemies. Look at the army that has arrived, the terrible host of Vanaras and bears. Look at this wonderful causeway so quickly built. It seems to me, this Rama is Vishnu himself come in human form."
Ravana had no patience with such talk. "Your words are wormwood in my ear," he cried. "It looks as though you too have joined my enemies. Are not human beings well known to be weaklings? Why are you afraid of this wretched man driven into the forest by his father? And he relies on the support of monkeys and bears! Of such a man you are afraid.
Really I am ashamed of you. Or could it be that you cannot bear to see me happy? Why do you talk like this to me? I cannot bend before Rama. If it is wrong policy or wrong ethics, I cannot help it. You may take it that it is part of my nature and I cannot change it. I would far rather die fighting than sue before Rama for peace!"
Malyavan replied: "Consider well and do what you think best." And he returned home, uttering the usual benedictory words: "Victory to the King! Victory to Ravana!"
The old man was Ravana's grandfather.
Ravana carefully stationed his warriors. He posted Prahasta at the eastern entrance, Mahaparsva and Mahodara at the southern entrance and Indrajit, his illustrious son, accomplished in the arts of secret magic, at the western entrance, while he decided himself to guard the northern entrance. Virupaksha, the mighty, was appointed commander of the army within the city.
Having ordered the disposition of his forces and chief warriors, he felt he had ensured victory. As his end was approaching, he listened to no one and foolishly believed himself unconquerable. The ministers raised shouts of victory to please the King and then dispersed.
Rama, Sugriva, Vibhishana and others held a council of war. Vibhishana duly laid before the council the information gathered by scouts who had gone out and watched Ravana's arrangements.
"In numbers, strength and courage," Vibhishana said, "the army now mobilised by Ravana surpasses that with which he opposed Kubera. Still I have no doubt of Rama's victory."
Rama distributed his forces to meet Ravana's disposition and assigned to each commander the task he was to perform. He ordered Nila to meet Prahasta at the eastern gate. Angada was to meet Mahaparsva and Mahodara at the southern entrance. At the western entrance Hanuman was to encounter Indrajit, the master of black magic.
"Lakshmana and I shall meet Ravana, the terror of the world, and we shall direct the assault on Lanka. Sugriva, Jambavan and Vibhishana shall stay behind with our main army." The army rested for the night on Mount Suvela. The following morning, standing on the mountaintop, they took a good look at Lanka.
The beautiful city on the summit of Trikuta seemed as if suspended from the sky. Behind the thick fortress wall the Rakshasa army stood sentry, looking like another massive wall. Observing the great and beautiful buildings in Lanka, Rama was moved to pity. And he said:
"Alas! Because one person, drawn by the noose of time, has committed a sin, all this wealth and the whole Rakshasa race must now be destroyed. Alas that this scion of a noble race should forget his real greatness and pull death and destruction on himself and his people!"
Rama continued: "However, we should now bend all our thoughts to the task before us to win this battle and destroy Ravana. There will be much confusion in the course of the battle. The Rakshasas will try to deceive us with many disguises. Let the Vanaras and bears retain their own shape while fighting. Vibhishana and his friends alone need assume human forms, like Lakshmana and myself. The Rakshasas, our enemies, will never take the form of man or monkey. They would think it beneath their dignity to do so. If we stand together maintaining due order we can know who is who, slay our enemies and help our friends."
(My humble salutations to Sreeman Chakravarti Rajagopalachari for the collection )
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