Episode 01 - Chapter 7 - Canto on the slaying of Mareecha.
Chapter 7 – Canto on the slaying of Mareecha - மாரீசன் வதைப் படலம்
Ravana’s reaction, surprisingly, comes through as one of momentary despair and helplessness; he did not boil over; he did not make brave and far-fetching statements like, for instance, Kara did. Did he suffer, at that time, from an intuitive inner warning? His laments emphasize that though the humiliation caused to his dear sister was by mere humans, he was sitting there helplessly. Did he realize, at that moment of rare insight, that he had left that tiny sliver of risk open while he sought boons that made him otherwise invincible, indestructible? That, he could be overwhelmed by just, lowly, humans?
One more insight into Kamban’s mindset: this canto leads to the abduction of The Piratti by Ravana; the slaying of Maareecha just precedes that high-octane drama. But the poet could not obviously get to roll that event, which ought to have disturbed him no ends, into this canto. He averts that title even in the next canto, which he calls “The Slaying of Jatayu” ஜடாயு வதைப் படலம்.
Surpanaka, returning to Lanka, hurried to the Court of Ravana; the decimation of Kara, Trisira, Dhusahana and their reputed armies by Rama did not come to her as the frontline message for Ravana. She, instead, is still burning from two fires: the supervening one of infatuation, to besiege Rama’s broad and irresistible shoulders and the feminine fire of jealousy, laced with unabashed admiration, of the peerless beauty of Sita.
Kamban presents Ravana seated with his awesome presence in his much-celebrated Durbar that outshone Indra’s :
வண்டு அலங்கு நுதல் திசைய வயக் களிற்றின் மருப்பு ஒடிய அடர்த்த பொன்-தோள்
விண் தலங்கள் உற வீங்கி, ஓங்கு உதய மால் வரையின் விளங்க, மீதில்
குண்டலங்கள், குல வரையை வலம் வருவான் இரவி கொழுங் கதிர் சூழ் கற்றை
மண்டலங்கள் பன்னிரண்டும், நால்-ஐந்து ஆய்ப் பொலிந்த என வயங்க மன்னோ,
The One who boasted powerful and splendorous (twenty) shoulders that broke the tusks of the eight intrepid and powerful elephants that guarded the eight directions of the Universe, the brilliant, gem-set ear-rings from his twenty ears dangling like the twelve Aadityas, Ravana was seated, in complete command of all the worlds.
The eight elephants guarding the eight directions of this Universe: Airavadham, Pundareekam, Vaamanam, Kumudham, Anjanam, Pushpadhantham, Saarvabhoumam and Supradheekam.
The twelve Aadityas are: Dhaadhaa, Indra, Aryama, Mitra, Varuna, Amsumaan, Parjanya, Bhaga, Vivaswaan, Bhoosha, Vishnu and Dwashta.
All the gods like kinnaras, thumburus, naagas, siddhas, stood there, in speechless awe and and in servile postures, in Ravana’s Court, fearing the chance glance of Ravana falling on them and what calamity could ensue for them from that glance.
Sage Narada was rendering the mellifluous SAMA, strumming his veena.
What did the Super Gods Do in Ravana’s Court?
- Agni lit the lamps in the Court;
- Varuna sprinkled water to cool the place around;
- Brihaspathi and Sukra offered Ravana, his seat.
And, God of Death? The one who causes nightmares for all of life, stood there, with his mouth closed with his hand, holding his upper cloth, and heralding the time of the day, as the big drums chimed in.
After presenting Ravana’s Durbar that infused fear and trepidation all round in 22 verses, Kamban brings Ravana’s commanding presence in his court, thus:
இருந்தனன் - உலகங்கள் இரண்டும் ஒன்றும், தன்
அருந் தவம் உடைமையின், அளவு இல் ஆற்றலின்
பொருந்திய இராவணன், புருவக் கார்முகக்
கருந் தடங் கண்ணியர் கண்ணின் வெள்ளத்தே.
Having performed extremely potent and severe ascetics by sacrificing his own heads in the sacrificial fire in the sanctified place GOKARNA (This place is in North Karnataka – in the district of Karwar and has a lovely beach.), Ravana had assume total reign of all the three worlds and the complete subjugation of all the Devas; he was seated in that great splendor in his Court, devoured by the craving looks of countless beautiful women.
Surpanaka arrived in the northern entrance of the City of Lanka –
முடையுடை வாயினள், முறையிட்டு, ஆர்த்து எழு
கடையுகக் கடல் ஒலி காட்டக் காந்துவாள்,
With her foul-smelling wide mouth spouting laments, she cried noisily resonating the sea at deluge.
The people of Lanka, seeing Surpanaka in her deformed distress, wondered:
“Who could harm this woman, knowing she is the sister of the all-conquering, fearsome, Ravana? Everyone would only pay obeisance to her and give her a wide berth. Possibly, she herself did all this to her!”
இவள் தன்னையே அரிந்தனள் தான். (அரிந்தனள் = cut, severed, carved; )
Bad Omen - Musical Instruments, strummed, emitted grief-stricken laments:
முழவினில், வீணையில், முரல் நல் யாழினில்,
தழுவிய குழலினில், சங்கில், தாரையில்,
எழு குரல் இன்றியே, என்றும் இல்லது ஓர்
அழு குரல் பிறந்தது, அவ் இலங்கைக்கு அன்றுஅரோ
Percussion instruments, string instruments, wind instruments, conches, instead of the sweet-to-hear music, now emitted, as at no time in the past, grief-stricken lamenting cries – as a bad omen to befall the city
(Surpanaka’s grief and complaint to Ravana led to the abduction of the Piratti and that led to the eventual wholesale destruction of Lanka – the bad omen now is attached to Surpanaka’s intent, to start the precursor to that calamity.)
The city was aghast on seeing Surpanaka in that condition, trembled at the possible consequences from this – as Ravana gets to know.
Surpanaka arrived at Ravana’s court and fell at his feet, dishevelled and distressed.
தென் திசை நமன்தனொடு தேவர் குலம் எல்லாம்,
இன்று, இறுதி வந்தது நமக்கு' என, இருந்தார்;
நின்று உயிர் நடுங்கி, உடல் விம்மி, நிலை நில்லார்,
ஒன்றும் உரையாடல் இலர், உம்பரினொடு இம்பர்.
The Gods and Super Gods, and all of humanity, on witnessing this – Surpanaka in her deformed, outraged, lamenting condition falling at the feet of her brother Ravana and crying, concluded: “ This is the end for all of us.” They were speechless, with fear and trepidation.
Ravana, infuriated on seeing Surpanaka in her distressful, humiliated condition, thundered: Who did this to you?
Surpanaka tells him, in capsulated poetic brevity:
'கானிடை அடைந்து புவி காவல் புரிகின்றார்;
மீனுடை நெடுங் கொடியினோன் அனையர்; மேல் கீழ்
ஊனுடை உடம்பு உடைமையோர் உவமை இல்லா
மானிடர்; தடிந்தனர்கள் வாள் உருவி' என்றாள்.
“These (two) have come into the forests (from Ayodhya), to reign this world thence; they resemble Manmatha, the God of Love, (who has a flag emblazoned with the Makara fish). Their handsomeness could not be compared with any one in either of these two worlds. It was these two, humans, who cut me, drawing their swords.”
Ravana was not willing to believe what Surpanaka just said – that two humans caused her this humiliation and distress. He asked her: “Do not lie to me; do not be afraid; tell me exactly what happened.”
Surpanaka reaffirmed her story and laces that now with a message that shall not fail to provoke, infuriate and rouse her brother:
'வற்கலையர்; வார் கழலர்; மார்பின்அணி நூலர்;
விற் கலையர்; வேதம் உறை நாவர்; தனி மெய்யர்;
உற்கு அலையர்; உன்னை ஓர் துகள்-துணையும் உன்னார்;
சொற் கலை எனத் தொலைவு இல் தூணிகள் சுமந்தார்.
“They wore bark attires; had warrior anklets, had sacred threads across their chests; had mastered all of archery; and recited the vedas; had exceptionally handsome bodies; and, they (seem to be) fearless of you; seemed to regard you as worse than dirt.
They carried quivers full of darts – indestructible like great works made with imperishable words.
(Here is another gem of a metaphor from Kamban: The darts of Rama and Lakshmana are matched with the indestructible nature of ageless literature.)
She also bropught to Ravana the vow made by these two. on supplications by sages and hermits, just to fuel Ravana’s rage further, if at all such fuelling was needed:
ஆறும் மனம் அஞ்சினம் அரக்கரை ‘எனச் சென்று
ஏறும் நெறி அந்தணர் இயம்ப, ‘உலகு எல்லாம்
வேறும் ‘எனும் நுங்கள் குலம்‘வேரொடும் அடங்கக்
கோறும் ‘என முந்தை ஒரு சூளுறவு கொண்டார்.‘‘
“On receiving very moving please and prayers from the sadhus and sages of Dandakaranya “We are scared no ends by the perils caused by the Rakshasas” , these two vowed that they would root out , exterminate, the whole tribe of Rakshasas from all over the world. “
She keeps infuriating Ravana endlessly by presenting the valour and capabilities of the two:
“There is no one who could match these two in this world; are there any warriors at all in this universe who could challenge the archery of these two? These are absolutely unrivalled. Even one amongst these two would be the equivalent of the Trimurthis.”
Ravana’s reaction, surprisingly, comes through as one of momentary despair and helplessness; he did not boil over; he did not make brave and far-fetching statements like, for instance, Kara did. Did he suffer, at that time, from an intuitive inner warning? His laments emphasize that though the humiliation caused to his dear sister was by mere humans, he was sitting there helplessly. Did he realize, at that moment of rare insight, that he had left that tiny sliver of risk open while he sought boons that made him otherwise invincible, indestructible? That, he could be overwhelmed by just, lowly, humans?
'மருந்து அனைய தங்கை மணி நாசி வடி வாளால்
அரிந்தவரும் மானிடர்; அறிந்தும், உயிர் வாழ்வார்;
விருந்து அனைய வாளொடும், விழித்து, இறையும் வெள்காது.
இருந்தனன் இராவணன் இன் உயிர்கொடு, இன்னும்.
“Even after gathering that just (two) humans, with their swords, snipped my very dear sister’s nose, I am sitting here, with my reputed sword lying uselessly, I am sitting here, without even a sense of shame, bearing that (unbearable) life; those humans who wrought that wrong to my sister, are still alive!”
He continues his exasperating lament:
பொத்துற உடற்பழி புகுந்தது" என நாணி,
தத்துறுவது என்னை? மனனே! தளரல் அம்மா!
எத் துயர் உனக்கு உளது? இனி, பழி சுமக்க,
பத்து உள தலைப் பகுதி; தோள்கள் பல அன்றே?
“Why are you (he is addressing himself) feeling ashamed and flustered, with the thought ‘This culpable blame had got into me’? Do not grieve, why this distress for you? Don’t you have as many as ten heads and shoulders a multiple of that number, for bearing this?”
The poet perceiving that momentary weakness, self-doubt, flustering mind and faltering self-belief in Ravana could be adduced to the poet’s observation of Ravana’s intuitive insight unwittingly, unintentionally, picking on that sliver of danger that he had left open for himself.
Ravana enquired of Surpanaka: “When all this humiliation happened to you and this was caused by just two humans, did my kin in Dandakaranya, Kara and his forces, did they not instantly kill those human wrong-doers?”
Surpanaka informed Ravana of the total annihilation of Kara and his kin.
Ravana grieves (for the end of Kara, etc.) and fumes (that this could happen at all), at the same time.
Now, as the ruler, removing himself from the relationship Surpanaka has with him as his sister and looking at her as just a subject, the king Ravana gets down to enquire: “What did you do to invite this punishment at their hands?”
Surpanaka now laid an inescapable bait for Ravana, carefully and skillfully fabricating the story that shall not fail to hook Ravana into her plot; she swears that the cause of all this was none other than the incomparably beautiful Sita.
'என்வயின் உற்ற குற்றம், யாவர்க்கும் எழுத ஒண்ணாத்
தன்மையன் இராமனோடும் தாமரை தவிரப்போந்தாள்,
மின்வயின் மருங்குல் கொண்டாள்,வேய்வயின் மென் தோள் கொண்டாள்,
பொன்வயின் மேனி கொண்டாள், பொருட்டினால் புகுந்தது' என்றாள்.
“It all arose because I considered (for you), the matchless personification of femininity, the one who left her seat of lotus (Sri Devi), acquired a waist from the lightning, acquired her slender shoulders from bamboo and acquired her body from the purest, glittering, gold, (Sita), who accompanied that peerless, incomparably handsome, Rama.”
Supanaka proceeds to describe Sita and her beauty to Ravana. Kamban presents this in fourteen verses – one excelling the other – of riveting narrative that brings out the best out of his hyperbolic poesy. Alas, we cannot stay with all of these fourteen! Let us consider just two:
Surpanaka starts with a preamble:
பார் அவள் பாதம் தீண்டப் பாக்கியம் படைத்தது, அம்மா! பேர் அவள் சீதை ‘
“This earth is extremely fortunate to be touched by her (dainty, tender) feet. Her name is Sita.”
மஞ்சு ஒக்கும் அளக ஓதி; மழை ஒக்கும் வடிந்த கூந்தல்;
பஞ்சு ஒக்கும் அடிகள்; செய்ய பவளத்தின் விரல்கள்; ஐய!
அம் சொற்கள் அமுதின் அள்ளிக் கொண்டவள் வதனம் மை தீர்
கஞ்சத்தின் அளவிற்றேனும், கடலினும் பெரிய கண்கள்!
“Her lustrous long hair is like the rain-clouds; her dainty slender feet match red-cotton; her fingers resemble coral strips; she had acquired all her sweet words from the divine nectar; even if that lovely face matched a lotus (in full bloom), those eyes! They are wider and deeper than the vast ocean!”
“தோளையே சொல்லுகேனோ? சுடர் முகத்து உலவுகின்ற
வாளையே சொல்லுகேனோ? அல்லவை வழுத்துகேனோ?
மீளவும் திகைப்பது அல்லால் தனி தனி விளம்பல் ஆற்றேன்;
நாளையே காண்டி அன்றே? நான் உனக்கு உரைப்பது என்னோ?‘‘
In bringing an irresistible picture of Sita to Ravana, Surpanaka gets him aroused instantly by suggesting that he should get to see her the very next day.
“I could keep describing her slender shoulders (for all times); could keep describing the sword-like killers that her lustrous and darting eyes are, set in that lovely face; I could be emphasizing and praising one part and not find time or the mind to move on to the rest; except that I repeatedly get stunned by her incomparably beautiful form, it is impossible for me to bring to you her beauty, part by part. Why should I be describing her beauty to you? Why not you see for yourself – right tomorrow?”
(Reminds us of "தோள் கண்டார் தோளே கண்டார்" in Bala Kanda.)
Surpanaka makes an amazing, revolting “swap” proposition to Ravana: With your prowess, you subjugate Rama; you take Sita for yourself; and do let me have Rama for my pleasure!”
'மீன் கொண்டு ஊடாடும் வேலை மேகலை உலகம் ஏத்த,
தேன் கொண்டு ஊடாடும் கூந்தல், சிற்றிடை, சீதை என்னும்
மான் கொண்டு ஊடாடு நீ; உன் வாள் வலி உலகம் காண,
யான் கொண்டு ஊடாடும்வண்ணம், இராமனைத் தருதி என்பால்.
For the whole world – the world which is adorned by the seas as its waist-belt – to celebrate, you shall seize and have the pleasure of having Sita for yourself, one with lustrous hair with bumble bees swarming around, invited by the scent of the hair and endowed with a very slender waist; as you have that pleasure, by the sheer force of your sword, incidentally please let me have Rama for my pleasure.
Kamban skirts around one whole sarga in the AAadi Kaavya, in which Surpanaka accuses and chastises Ravana frontally of failing in his duties and responsibilities as a king – especially his still being ignorant of the annihilation of kara and his kin in Janasthana by Rama, single-handedly. Kamban must have thought that Surpanaka pleAading with Ravana that he should seize and possess Sita forthwith, did not set well with this reprimand based on the dharma of rulership.
त्वम् तु बाल स्वभावत् च बुद्धि हीनः च राक्षस |
ज्ञातव्यम् तु न जानीषि कथम् राजा भविष्यसि
tvam tu baala svabhaavat ca buddhi hiinaH ca raakshasa |
GYaatavyam tu na jaaniiShi katham raajaa bhaviShyasi
You are juveline and you are mindless, oh, Rakshasaa! you are not able to know the knowable danger because you do not invest enough care (in your responsibility) and how do you thrive as a king
On to Kamban:
Listening to Surpanaka and getting obsessed with all-consuming thought of Sita, Ravana forgets about everything else in the context – about the humiliation and the deformity that Surpanka suffered, about the annihilation of Kara and other kin, forgot the boons he had secured through his severe ascetics, the shame that had descended on him due to what happened to Surpanaka – everything!
Ravana imprisons Sita in his heart – long before he physically imprisons her in Asoka Vanam:
மயிலுடைச் சாயலாளை வஞ்சியா முன்னம், நீண்ட
எயிலுடை இலங்கை நாதன், இதயம் ஆம் சிறையில் வைத்தான்;
அயிலுடை அரக்கன் உள்ளம், அவ் வழி, மெல்ல மெல்ல,
வெயிலுடை நாளில் உற்ற வெண்ணெய்போல், வெதும்பிற்று அன்றே.
Ravana imprisoned Sita, the one with the looks of a splendorous peacock, in his heart, long before he physically imprisoned her through subterfuge, trickery and deceit; with Sita embedded all through in his heart, his mind began to melt (due to the obsessive thoughts about Sita) like butter exposed to the hot sun - gradually.
Ravana is afflicted with this anonymous infatuation for Sita and wanes with that affliction:
நூக்கல் ஆகலாத காதல் நூறு நூறு கோடி ஆய்ப்
பூக்க, வாச வாடை வீசு சீத நீர் பொதிந்த மென்
சேக்கை வீ கரிந்து, திக்கயங்கள் எட்டும் வென்ற தோள்,
ஆக்கை, தேய, உள்ளம் நைய, ஆவி வேவது ஆயினான்.
With the overwhelming infatuation for Sita obstinately taking hold of all his thoughts and mind, every thought of her flowering into countless ones and the fragrance from that huge blossoming consuming him, sprawled on his bed that is cooled with sprinkles of cool water, Ravana, with his powerful shoulders that vanquished the divine elephants guarding the eight directions, waned physically, waned in the mind, and had his heart tormented.
This canto is also a long one – we need to invest at least three weeks to bring this gripping narrative in some concise but yet adequately fetching form.
We would leave Ravana to roil and roll on his bed for some time and take this drama forward next .
Ravana woke up to a thick, numbing hang-over of helpless frustration and self-pity and retired to a cool grove.
இன்ன ஆறு செய்வென்' என்று, ஓர் எண் இலான், இரங்குவான் = Not having a clue to what he should do next, steeped in self-pity;
As he reclined on a bed in this grove, he felt his burning fever of infatuation accentuated by the then prevailing season of receding winter that usually punishes the love-lorn. Ravana articulated his exclamation: what is this blessed season? “இருதுத் தான் யாது அடா” இருது = rithu = season.
As the entire divinity was servile to him the gods of the seasons immediately responded, with trepidation. and switched on to a more comforting season of spring.
Spring did not fetch him the comfort he desires. The gods of the seasons kept switching the seasons hoping that the Lord of all the worlds would be pleased with one of them. Ravana, having no comfort with any of them, ordered the banishment of all the seasons – and this is instantly complied with.
A world without seasons? The poet attributes the human emotions of pain and pleasure to the seasons; and proceeds with the hypothesis that, rid of the seasons, the world at large resembled an ascetic who had discarded all emotions; and there was no disease nor celebration, no pleasure nor pain.
Nothing cooled him; the banishment of the seasons did not help. He commanded the fetching of the Moon which he thought would provide the quenching of his fever with his (the Moon’s) innate coolness.
பராவ அருங் கதிர்கள் எங்கும் பரப்பி, மீப் படர்ந்து, வானில்
தராதலத்து, எவரும் பேணா, அவனையே சலிக்கும் நீரால்,
அரா-அணைத் துயிலும் அண்ணல், காலம் ஓர்ந்து, அற்றம் நோக்கி,
இராவணன் உயிர்மேல் உய்த்த திகிரியும், என்னல் ஆன.
The Moon, who Ravana ordered to be fetched with the hope of getting some relief from his burning fever of infatuation, proved to be an antidote, actually accentuating his agony: the Moon’s rays impacted Ravana, one who is loved by no one in all the worlds, as if Lord Maha Vishnu chose to spend his Chakra with its fiery rays, to torment him, choosing this very moment.
Ravana pleaded with the Moon:
'தேயாநின்றாய்; மெய் வெளுத்தாய்; உள்ளம் கறுத்தாய்; நிலை திரிந்து
காயா நின்றாய்; ஒரு நீயும், கண்டார் சொல்லக் கேட்டாயோ?
பாயாநின்ற மலர் வாளி பறியாநின்றார் இன்மையால்
ஓயாநின்றேன்; உயிர் காத்தற்கு உரியார் யாவர்?-உடுபதியே!
“Oh! Lord of the stars! (உடுபதி) You keep waning; you pale all the time; and you have that dark blemish scarring your inner side. You seem intent on scorching me with your fiery rays! Did you also hear someone describe Sita to you and are afflicted like me? Is there no one to pluck out the floral darts that God of Love Manmatha is pounding me with, completely debilitating me and save me from this oppression?”
The sudden disappearance of the Moon on receiving the displeasure of Ravana and the Sun taking its place, just as suddenly, causes a whole lot of befuddling confusion in the world - among people, flora and fauna.
Ravana was not convinced that his command has been executed precisely; that the Moon did not disappear; the Sun had not appeared really. Because he received no relief, whatever. The only perceptible result for the world at large was that the wheel of day-night had got confounded by this command and this sudden dawn was not heralded by the crowing cocks and other bird calls that usually welcome the dawn.
Ravana now thoghts that, instead of the full Moon, the crescent Moon might work for him and he commanded accordingly.
The Moon complied: appeared as a crescent. Ravana did not find any relief in this shrunken revisit. He wondered if there would be any less potency in the poison of a snake, because it is small in size.
Now, he goes in for a total banishment of any light and opts for pitch dark.
Ravana laments, disgruntled with this last roll of his power-play as well, - “The most ruinous poison that came out of the churning of Thirupparkadal was devoured by Lord Shiva. It does not exist. But this one – this darkness looks like it is times more potent than that poison that could lick all the worlds (with its poison-tinged tounge) to instant doom. Is there anyone capable of devouring this?”
In the enveloping pitch darkness that he had commandeered for himself, he was bemused and befuddled with Sita’s captivating, consuming form etched therein with her large eyes decorated with dark kohl, lustrous, curly hair swaying, the two brilliant ear-drops dangling, causing him untold confusion and dismay.
Ravana sent for Surpanaka and shared with her his despair. Surpanaka remonstrated with him and provided a simple solution to his travails:
“You are matchless in all the worlds. Why should you despair like this? Just go and steal Sita. “
.
கோமான்! உலகுக்கு ஒரு நீ, குறைகின்றது என்னே? பூ மாண் குழலாள்தனை வவ்வுதி, போதி' – JUST GO, GET HER!
Completely failing to find any relief from his all-consuming torture of this thought of Sita, Ravana decided to take the counsel of his maternal uncle, Mareecha and wents to his palace. Mareecha enquired the purpose of Ravana’s visit.
Ravana coated his core intent with a generous recall of hurt pride: of the ignominy caused to the entire clan of Rakshasas by the duo – Rama and Lakshmana, by causing grief and humiliation to Surpanaka by cutting off her nose, then annihilating the entire Rakshasa presence in Janasthana including Kara, Dhushana and Trisira – and Mareecha should help Ravana in avenging these dark deeds by the two humans, by designing the abduction of Sita.
துப்பு அழி செவ்வாய் வஞ்சியை வௌவத் துணை கொண்டிட்டு, இப் பழி நின்னால் தீரிய வந்தேன். இவண்
Mareecha was taken aback at this turn of events. Pushing aside his first reaction of feat for Ravana, and realizing what this one is heAading into, he decided to tell his nephew the unpalatable truth.
'மன்னா! நீ உன் வாழ்வைமுடித்தாய்; மதி அற்றாய்;
உன்னால் அன்று ஈது; ஊழ்வினை என்றே உணர்கின்றேன்;
இன்னாவேனும் யான் இது உரைப்பென் இதம்' என்னா,
சொன்னான் அன்றே அன்னவனுக்குத்துணிவு எல்லாம்.
Though Ravana was his nephew, he is the Lord of Lanka, wearing the crown that reigns all the three worlds. He therefore uses the right protocol in addressing him: “Oh! King! (By coming to this perilous conclusion) you have designed the end of you; you have lost your mind; but I realize that this is not your own making; I could see that it is destiny that is playing this out. Even if this shall be unpalatable to you, I shall counsel you right.
'அற்ற கரத்தோடு, உன் தலை நீயே அனல் முன்னில்
பற்றினை உய்த்தாய்; பற்பல காலம் பசி கூர
உற்று, உயிர் உள்ளே தேய, உலந்தாய்; பினை அன்றோ
பெற்றனை செல்வம்? பின் அது இகழ்ந்தால் பெறல் ஆமோ?
Ravana did extremely severe – gory – ascetics for several years in Gokarna Asrama (we noted that this place is in North Kannada in the district of Karwar, a rapturous beach place.) Mareecha reminds him of that – “You severed your own hands and offered them in the ritual fire; with the remaining hand(s) you severed your heads and tossed them into that fire in severe ascetic obtation. You fasted for several eons. You gained all your present glory and unparalleled power because of those harsh and severe ascetics with great discipline and intent. You are now tossing all those achievements away by proposing something that is the very opposite of those ascetics. Could you ever regain that glory and power again, if you thus lose them?”
திறத் திறனாலே, செய் தவம் முற்றித் திரு உற்றாய்,
மறத் திறனாலோ? சொல்லுதி-சொல் ஆய் மறை வல்லோய்!
அறத் திறனாலே எய்தினை அன்றோ? அது, நீயும்
புறத் திறனாலே பின்னும் இழக்கப் புகுவாயோ?
Was it not with your disciplined application, that you did those ascetics as per the dhaarmic rules and gained riches, glory, prowess and reign of all the worlds – was that accomplishment gained by your bravery or fighting skills? Tell me! You are very learned of all the vedhas. Would you lose every one of those brilliant gains by choosing the path of adharma?” புறத் திறனாலே = Efforts set in a path that was opposite to the dhaarmic one.
நாரம் கொண்டார் நாடு கவர்ந்தார், நடை அல்லா
வாரம் கொண்டார், மற்று ஒருவற்காய் மனை வாழும்
தாரம் கொண்டார், என்ற இவர்தம்மைத் தருமம்தான்
ஈரும் கண்டாய்; கண்டகர் உய்ந்தார் எவர்? ஐயா!
Mareecha set forth three great sins that the God of Dharma would never forgive, would punish and destroy mercilessly: “Ones who covet and steal the land of those who ruled by love; Ones who collected taxes from the people without fairness; and the Ones who coveted and took (by force) the wife of a good man.
He also reminded Ravana of the fate of Indra – who coveted Ahalya – and countless others like him who shared a similar dismal fate because they coveted another man’s wife. Then he came down to what happened on the ground just a while back – in Janashthana where Kara, Dhushana and their invincible forces were decimated by that one – whose Sita Ravana was now coveting; warning him that Rama has not rested on his laurels with Janasthana – he has vowed to exterminate the whole tribe of Rakshasas.
'என்றால், என்னே! எண்ணலையே நீ, கரன் என்பான்,
நின் தானைக்கு மேல் உளன் என்னும் நிலை? அம்மா!
தன் தானைத் திண் தேரொடும் மாளத் தனு ஒன்றால்
கொன்றான்; முற்றும் கொல்ல, மனத்தில் குறிகொண்டான்.
“Are you not aware and conscious of that one man, with his bow (and little else) destroyed Kara and his countless divisions of army and its commanders; had vowed not to stop with that, shall kill that last one in that tribe of yours.”
“I keep fearing for all of our clan: if Rama could, with one dart of his, dispatch the most heinous and wicked soul Viradha heavenwards, how could any of us survive Him and his vow. You do not seem to be wise to what is heAading towards you and keep saying such damning absurdity.”
மாண்டார், மாண்டார்; நீ இனி மாள்வார் தொழில் செய்ய
வேண்டா, வேண்டா; செய்திடின், உய்வான் விதி உண்டோ?
ஆண்டார் ஆண்டார் எத்தனை என்கேன்? அறம் நோனார்,
ஈண்டார்; ஈண்டு ஆர் நின்றவர்? எல்லாம் இலர் அன்றோ?
“Let the dead be dead and gone! You please do not pave the way for the death of the rest. If you did, is there any salvage for us from that same fate? Does history have one instance where the ones who did not follow the path of Dharma survived time; they are all gone, aren’t they?”
“Please listen to me; please lend your ears to what I say. Quit this terrible thought and keep your good life intact.”
Ravana heaped scorn and fury on Mareecha: “You did not consider what (ignominy) happened (to our clan); without empathizing with my mind’s storm, you ridiculed me. (On top of it), you went on to actually praise those who dared to cause humiliation and deformity to my dear sister. This is an unpardonable wrong – but I am bearing with you.”
Mareecha pleaded with Ravana again, seeking him to restore his good senses.
யாதும் அறியாய்; உரை கொளாய்; இகல் இராமன்
கோதை புனையாமுன், உயிர் கொள்ளைபடும் அன்றே;
பேதை மதியால், "இஃது ஓர் பெண் உருவம்" என்றாய்;
சீதை உருவோ? நிருதர் தீவினை அது அன்றோ?
“You are so ignorant! You are not listening to good sense. This Rama’s adversaries would fall dead even before he puts on the flower garland for the battle. Because of your ignorance, you called Sita a peerless, beautiful form of womanhood. You do not realize that she is not that: actually she is the personification of the evil-destiny of the entire tribe of Rakshasas.” நிருதர் தீவினை அது அன்றோ
Mareecha brought to Ravana more information about Rama’s prowess: “He is possessed of countless weaponry given to Him by Sage Viswamitra with their divine and invincible capabilities; these peerless darts would devour the lives of adversaries in a trice, in the command of Sri Rama.”
“I am your maternal uncle. It is the right norm, as an elder: I did have this to say to you. These are my words of counsel to you. Please quit that thought on your mind.”
Enraged, Ravana threatens to sever Mareecha’s head and proceed with his intent. But as a final shot, he offers him his life if he would agree to acquiesce in his plan and help him.
Mareecha eventually crumbled in his resolve and asked Ravana what exactly he wanted of him:
உன்வயின் உறுதி நோக்கி, உண்மையின் உணர்த்தினேன்; மற்று,
என்வயின் இறுதி நோக்கி, அச்சத்தால் இசைத்தேன் அல்லேன்;
நன்மையும் தீமை அன்றே, நாசம் வந்து உற்ற போது?
புன்மையின் நின்ற நீராய்! செய்வது புகல்தி' என்றான்.
“All I had said to you was what I thought was for your good. I did not fear for my life and recoil from telling you what I needed to tell you out of that fear. When destiny holds out the end, even good things turn bad. You! The one hell-bent on your perilous course, what do you want from me?”
Ravana, pleased, hugged Mareecha and said:” It is more glory for me to die of Rama’s darts than the darts of Manmatha, the Love God. So please help me secure Sita.”
மாரன் வேள் கொதிக்கும் அம்பால் பொன்றலின், இராமன் அம்பால்
பொன்றலே புகழ் உண்டு அன்றோ; தெ ன்றலைப் பகைக்கச் செய்த
சீதையைத் தருதி
Ravana spelled out the plan: மாயையால் வஞ்சித்து அன்றோ வௌவுதல் அவளை – We shall get her by deceit and subterfuge.
Mareecha switched to a stratagem, hoping he would score with it, appealing to Ravana’s vanity and over-confidence in his prowess:
வஞ்சித்து எய்துதல் சிறுமைத்து ஆகும்; அறத்து உளது ஒக்கும் அன்றே!
அமர்த்தலை வென்று கொண்டு, உன்மறத் துறை வளர்த்தி மன்ன! ‘
“It is inglorious and cowardice to do this through deceit, quite unbecoming of your reputation and stature. You could conquer Rama and secure Sita as you wish, thus preserving your valourous reputation.”
தேவியைத் தீண்டா முன்னம், இவன் தலை சரத்தின் சிந்திப்
போம் வகை புணர்ப்பன் ‘என்று