Episode 01 - Chapter 6 - Canto on Hanuman destroying Asoka Vanam.

Chapter 6 – Canto on (Hanuman) Destroying of Asoka Vanam - பொழில் இறுத்த படலம்

 

Having accomplished his primary mission of finding Sita, having gone on to comfort her, soothe her and motivate her to put up with her captivity for some more time till Rama came to have her freed, having acquired both verbal and material evidence of his encounter with Sita for Rama to trust the whole episode, Hanuman feels fulfilled – momentarily – and for just a fleeting second entertains the logical further course of returning post haste to Rama.

 

ஈண்டு ஒருதிங்கள் நீ இடரின் வைகவும்

வேண்டுவது அன்று; யான் விரைவின் வீரனைக்

காண்டலே குறை; பின்னும் காலம் வேண்டுமோ?

ஆண்தகை இனி ஒருபொழுதும் ஆற்றுமோ?       

 

Hanuman encapsulates the ‘time is of essence’ line with Sita thus.

 

But then, Hanuman being Hanuman, with a sharp intellect that defined and redefined his mission as he coursed through it, is now seized of oncoming war strategies and what he could and should accomplish amongst these, while on this limited mission – here and now.

 

சிறுத்தொழில் முடித்து அகல்தல் தீது’ எனல் தரெிந்தான்;

மறித்தும் ஒர் செயற்கு உரிய காரியம் மதித்தான்.

 

Kamban encapsulates that thought process in Hanuman’s mind with a pregnant flash – “to leave having accomplished the small mission is not good enough. I need to do a few thins more – now”

 

Valmiki narrates that thought process I Hanuman, very elaborately – a narrative that reads like the minutes of aa war room caucus!

 

स राज पुत्र्या प्रतिवेदित अर्थः |

कपिः कृत अर्थः परिहृष्ट चेताः |

तत् अल्प शेषम् प्रसमीक्ष्य कार्यम् |

दिशम् हि उदीचीम् मनसा जगाम ||

 

sa raaja putryaa prativedita arthaH |

kapiH kR^ita arthaH parihR^iShTa cetaaH |

tat alpa sheSham prasamiikShya kaaryam |

disham hi udiiciim manasaa jagaama |

 

Having been brief by Sita, having accomplished his objective,  having his mind filled with joy and having perceived that only a little remained to be done,** Hanuma intellectually sought the northern direction. ** i.e. returning safely to Rama and inform him of his accomplishment.

 

 

अल्प शेषम् इदम् कार्यम् दृष्टा इयम् असित ईक्षणा |

त्रीन् उपायान् अतिक्रम्य चतुर्थ इह दृश्यते |

 

alpa sheSham idam kaaryam dR^iShTaa iyam asita iikShaNaa |

triin upaayaan atikramya caturtha iha dR^ishyate

 

"I have seen this black-eyed Seetha. There is only a little that remains to be done by me. Abandoning the three strategies for success viz. sowing negotiation, bribery and dissension,  (saama, dhaana, bheda) I have to implement  the fourth strategy viz. open assault.(dhanda)"

 

Why would Hanuman abadon the first three? na saama rakShahsu guNaaya kalpate |

na danam artha upaciteShu vartate |na bheda saadhyaa bala darpitaa janaaH |

paraakramaH tu eSha mama iha rocate – ‘you cannot negotiate peace with the naturally militant rakshasas; bribing them would be a stupid idea because they are so rich and rolling in wealth; dissension is ruled out because they are so proud of their own strength.

 

न च अस्य कार्यस्य पराक्रमात् ऋते |

विनिश्चयः कश्चित् इह उपपद्यते |

हृत प्रवीराः तु रणे हि राक्षसाः |

कथंचित् ईयुः यत् इह अद्य मार्दवम् ||

 

 

na ca asya kaaryasya paraakramaat R^ite |

vinishcayaH kashcit iha upapadyate |

hR^ita praviiraaH tu raNe hi raakShasaaH |

katha.ncit iiyuH yat iha adya maardavam

 

"Except show of valour, no strategy is adequate in these circumstances, for the rakshasas could feel a bit intimidated and wary in the oncoming combat, if their foremost heroes could be destroyed in combat here and now."

 

न हि एकः साधको हेतुः स्वल्पस्य अपि इह कर्मणः |

यो हि अर्थम् बहुधा वेद स समर्थो अर्थ साधने

 

 

kaarye karmaNi nirdiShTaH yo bahuuni api saadhayet |

puurva kaarya virodhena sa kaaryam kartum arhati ||

 

'There is indeed no single exclusive method to accomplish a purpose however small the task may be. On the other hand, whoever knows to do a task in diverse ways, he alone is capable of achieving that task."

 

 

न हि एकः साधको हेतुः स्वल्पस्य अपि इह कर्मणः |

यो हि अर्थम् बहुधा वेद स समर्थो अर्थ साधने

 

na hi ekaH saadhako hetuH svalpasya api iha karmaNaH |

yo hi artham bahudhaa veda sa samartho artha saadhane ||

 

There is indeed no single exclusive method to accomplish a purpose however small a task may be. On the other hand, whoever knows to do a task in many ways, (choosing one that is not inconsistent with the objective), he alone is capable of achieving that task."

 

इह एव तावत् कृत निश्चयो हि अहम् |

यदि व्रजेयम् प्लवग ईश्वर आलयम् |

पर आत्म सम्मर्द विशेष तत्त्ववित् |

ततः कृतम् स्यान् मम भर्तृ शासनम् ||

 

'If I go to Sugreeva , having ascertained the truth as to who will predominate in an encounter between the adversary and ourselves here itself, then will the command of my master have been carried out by me (more comprehensively).”

 

ततः समासाद्य रणे दशाननं |

समन्त्रिवर्गम् सबलप्रयायिनम् |

हृदि स्थितम् तस्य मतम् बलं च वै |

सुखेन मत्त्वाऽहमितः पुनर्व्रजे ||

 

tataH samaasaadya raNe dashaananaM |

samantrivargam sabalaprayaayinam |

hR^idi sthitam tasya matam balaM cha vai |

sukhena mattvaa.ahamitaH punarvraje ||

 

"Then meeting Ravana with his council of ministers, his army and his followers in battle as well as knowing his designs and strength, I will go back from here happily."

 

Then, Hanuman decides to destroy Asoka Vanam. Why? He thinks that would announce his presence in Lanka, to Ravana and incite the Dasanana.

 

tataH kopam kariShyati sa raavaNaH

 

Now, Kamban:

 

'வஞ்சனைஅரக்கனை நெருக்கி, நெடு வாலால்

அஞ்சினுடன் அஞ்சுதலை தோள் உற அசைத்தே,

வெஞ் சிறையில்வைத்தும்இலென்; வென்றும்இலென்; என்றால்,

தஞ்சம்ஒருவர்க்கு ஒருவர் என்றல் தகும் அன்றோ ?

 

“If I failed to push Ravana, bound him – all his ten crowns and twenty shoulders – and captured him or – better still – destroyed him, of what value would be the protection that Rama gave to (my Lord and Master) Sugreeva?”

 

Hanuman adduces to himself the responsibility to repay with gratitude the immeasurable help that Rama had given to Sugreeva.

 

 

மீட்டும் இனி, எண்ணும் வினை வேறும் உளது  அன்றால்;

ஓட்டி இவ்அரக்கரை உலைத்து, உரிமை எல்லாம்

காட்டும் இதுவேகருமம்; அன்னவர் கடும் போர்

மூட்டும் வகையாவதுகொல் ?' என்று முயல்கின்றான்.

 

Hanuman thought thus: “For me to demonstrate my servitude to Sri Rama, this is the only option: to harass and make these Rakshasas flee. There is no room for a second thought in this. What could I do to incite them, to provoke them to join battle with me?”

 

A tactically more productive way for Hanuman to size up the strategy could have been to return to Rama without Lanka having any clue at all of his arrival and return. The arrival of the vanara sena led by Rama and Lakshman, battle ready, would have caught Ravana, his commanders and the whole city totally unawares. (Like the Pearl Harbour?). That could have been a sizeable tactical advantage. But this is going to be a Dharma Yuddha. Rama would let Ravana return alive from the battle field when he was just one dart away from getting killed by Rama - இன்று போய் நாளை வா. Hanuman obviously imbues that fervour in his decision to let the Rakshasas have a foretaste of their oncoming adversity and be prepared for the battle. Added to this his own itching to leave a few indelible punches of his causing a humiliation that the Rakshasas would not live down easily. Demoralising or mentally debilitating the enemy was not on the cards, as Rakshasas being Rakshasas, they were not capable of being cowed down or intimidated.

 

Hanuman finds a proximate opportunity – an answer to his query:

 

இப் பொழிலினைக் கடிது இறுக்குவென்; இறுத்தால்,

அப் பெரிய பூசல்செவி சார்தலும், அரக்கர்

வெப்புறுசினத்தர் எதிர் மேல்வருவர்; வந்தால்,

துப்பு உறமுருக்கி, உயிர் உண்பல், இது சூதால்.

 

“I shall destroy this grove (Asoka Vanam). If I did, the Rakshasas would see and hear the clamour. Angered, they would then come and fight me. I shall then clean them out, killing all of them. That shall be the plot.” இது சூதால் – that is the plot.

 

And, Hanuman proceeds to execute that plot:

 

துன்று கடி காவினை அடிக்கொடு துகைத்தான்.

 

He destroyed that grove (Asoka Vanam) completely.

 

முடிந்தன;பிளந்தன; முரிந்தன; நெரிந்த;

மடிந்தன;பொடிந்தன; மறிந்தன; முறிந்த;

இடிந்தன;தகர்ந்தன; எரிந்தன; கரிந்த;

ஒடிந்தன;ஒசிந்தன; உதிர்ந்தன; பிதிர்ந்த.

 

No need to paraphrase this verse. It unrolls its import succinctly clearly with its alliteration as a joyous bonus. பிதிர்ந்த – decimated. .

 

புள்ளினொடு வண்டும், மிஞிறும், கடிகொள் பூவும்,

கள்ளும்,முகையும், தளிர்களோடு இனிய காயும்,

வெள்ள நெடுவேலையிடை, மீன்இனம் விழுங்கித்

துள்ளின; மரன்பட, நெரிந்தன துடித்த.

 

“The birds, bumble bees and beetles, along with the fragrant blossoms, dripping honey, buds, tender shoots, unripe and ripe fruits, all of them fell – together with the trees uprooted and thrown into the seas; these became delicious feed for the fishes; the fishes jumped over with joy over this unexpected feast. The fishes, however, found their joy short-lived; with more trees falling over, they were crushed and screamed.”

 

ஊனம்உற்றிட, மண்ணின் உதித்தவர்,

ஞானம் முற்றுபுநண்ணினர் வீடு என,

தான கற்பகத்தண்டலை விண்தலம்

போன, புக்கன,முன் உறை பொன்னகர்.

 

“The Karpaga (divine) trees, (forcibly brought down to Lanka by Ravana from the heavens), plucked and thrown by Hanuman, reached the heavens – their natural abode – as if these were the enlightened great souls, born in this lowly world because of a spot of sin, regained their divinity and reached the heavens.”

 

கதறினவெருவி, உள்ளம் கலங்கின, விலங்கு; கண்கள்

குதறின பறவை,வேலை குளித்தன; குளித்திலாத

பதறின; பதைத்த;வானில் பறந்தன; பறந்து பார் வீழ்ந்து

உதறின, சிறையை;மீள ஒடுக்கின உலந்து போன.

 

 

The animals in the Asoka Vanam screamed with fear; flocks of birds were panic-struck; their eyes had become wounds due to the forced tears; some of them fell into the sea and perished; some, which did not fall, fled, soaring into the sky, gripped with fear; and after some distance, these too fell down to the earth and, flopping their wings, crashed to death.

 

(Resonate with what happened when Hanuman set down himself on the Mahendra Parvatham before taking off to Lanka.)

 

Amidst that near total destruction, devastation of Asoka Vanam by Hanuman, one tree stood out untouched – the one that provided shelter to Sita:

 

பொய்ம் முறை அரக்கர் காக்கும் புள் உறை புது மென் சோலை,

விம்முறும்உள்ளத்து அன்னம் இருக்கும் அவ் விருக்கம்ஒன்றும்,

மும் முறை உலகம்எல்லாம் முற்றுற முடிவது ஆன

அம் முறை, ஐயன்வைகும் ஆல் என, நின்றது  அம்மா !

 

As the Asoka Vanam, guarded by the wicked Rakshasas, got destroyed (by Hanuman), that one tree, the refuge of Sita with a pulsating heart, that one stood untouched – like the lone banyan leaf that withstood the deluge and floated alone – with the Paramatma, the first infant, lying thereon.

 

தாழ் இரும்பொழில்கள் எல்லாம் துடைத்து, ஒரு  தமியன் நின்றான்,

ஏழினொடு ஏழுநாடும் அளந்தவன் எனலும் ஆனான்;

ஆழியின் நடுவண்நின்ற அரு வரைக்கு அரசும் ஒத்தான்;

ஊழியின் இறுதிக்காலத்து உருத்திரமூர்த்தி ஒத்தான்.

 

Hanuman, presiding over his destruction, tall and imperious, resembled the Trivikramurthi who measured the worlds with his two steps, stood firmly like the Mandhara Mount used as a churn in Thirupparkadal; and he looked the Rudra, the destroyer of the worlds at the end of the universe.

 

இன்னனநிகழும் வேலை, அரக்கியர் எழுந்து  பொங்கி,

பொன்மலை என்னநின்ற புனிதனைப் புகன்று நோக்கி,

'அன்னை ! ஈது என்னை மேனி ? யார்கொல் ?' என்று, அச்சம் உற்றார்,

நன்னுதல்தன்னைநோக்கி, 'அறிதியோ நங்கை ?'என்றார்.

 

Rakshasis guarding Asoka Vanam, clueless about what was happening around them, and trembling with fear, enquired with Sita: “Whose is this huge form? Who would this be? Would you know?” Kamban has the Rakshasis use an endearment to Sita – Oh! Mother!, Oh! Lady! – unusual appellations from them, who poured abuse on Sita all the time. Impact of fear!

 

Sita gives it back to the Rakshasis as good as she got from them:

 

தீயவர் தீய செய்தல் தீயவர் தெரியின் அல்லால்,

தூயவர் துணிதல்உண்டே, நும்முடைச் சூழல்  எல்லாம் ?

ஆய மான் எய்த,அம் மான், இளையவன், "அரக்கர் செய்த

மாயம்" என்றுஉரைக்கவேயும், மெய்என மையல்  கொண்டேன்,'

 

What underlies the wicked’s actions shall be known only to the wicked, how could innocent good people (like me) know them? How could I get to know ‘your circumstances’ – this should be your handiwork? I had fallen for the illusions of the wicked Rakshasas once – took the illusory golden deer to be a real one, though Lakshana would affirm to me – this is an illusion created by the Rakshasas. Sir Piratti throws a dart that could not have failed to find its mark; and recalls for her own remorse, her innocent fascination for the illusion that the Rakshasas laid as a trap for her leAadhing to her abduction and captivity here.

 

என்றனள்;அரக்கிமார்கள் வயிறு அலைத்து, இரியல்போகி,

குன்றமும்,உலகும், வானும், கடல்களும், குலைய ஓட,

நின்றது ஓர்சயித்தம் கண்டான்; 'நீக்குவல் இதனை'என்னா,

தன் தடக் கைகள்நீட்டிப் பற்றினன், தாதை ஒப்பான்.

 

As Sita responded to them thus, the Rakshasis began to flee, helter-skelter, whining, screaming and beating their stomachs. Hanuman, majestic like his father Vayu, looking for what next to do, found a “Chaithyam” – a hall dedicated for holy rites. He thought he would have that removed and clutched it with his hands.

 

பொங்கு ஒளி நெடு நாள் ஈட்டி, புதிய பால் பொழிவது ஒக்கும்

திங்களைநக்குகின்ற இருள் எலாம் வாரித் தின்ன,

அம் கைபத்து-இரட்டியான்தன் ஆணையால், அழகு மாணப்

பங்கயத்துஒருவன்தானே, பசும் பொனால் படைத்தது அம்மா !

 

That Chaithyam hall that looked like made up of the silvery moonlight, collected over the entire waxing two weeks, meant to banish all darkness (in Lanka); it was wrought with pure gold by none other than the one seated on a lotus – Lord Brahma Himself.

 

'வெள்ளியங்கிரியை, பண்டு, வெந் தொழில் அரக்கன், வேரோடு

அள்ளினன்'என்னக் கேட்டான்;அத் தொழிற்கு இழிவு தோன்ற,

புள்ளி மா மேரு என்னும் பொன்மலை எடுப்பான் போல,

வள் உகிர்த்தடக் கைதன்னால் மண்நின்றும் வாங்கி, அண்ணல்,

 

Hanuman pulled that chaithyam – uprooted it. It seemed that that awesome act of his would put in the shade and actually cast a blot on Ravana’s attempt to pull out the Kailasa Mount.

 

விட்டனன்,இலங்கைதன்மேல்; விண் உற விரிந்த  மாடம்;

பட்டன, பொடிகள்ஆன; பகுத்தன பாங்கு நின்ற;

சுட்டன பொறிகள்வீழத் துளங்கினர், அரக்கர்தாமும்;

கெட்டனர்வீரர், அம்மா !-பிழைப்பரோ கேடு சூழ்ந்தார் ?

 

Hanuman threw that structure that he had plucked on the city of Lanka. The lofty terraces of the city crumbled; caused a chain reaction – domino’s – as the adjacent structures also crashed and crumbled.  The sparks from these crashes caused an engulfing fire that destroyed the household wealth. The intrepid Rakshasas were gripped by fear (for the first time?). Would the wicked ever elude the punishing grip of destiny?

 

The guards of Asoka Vanam go to Ravana and report the incredible events that they were witness to:

 

அரி படுசீற்றத்தான்தன் அருகு சென்று, அடியின் வீழ்ந்தார்;

'கரி படு திசையின் நீண்ட காவலாய் ! காவல்  ஆற்றோம் !

கிரி படு குவவுத் திண் தோள் குரங்கு இடை  கிழித்து வீச,

எரி படுதுகிலின், நொய்தின் இற்றது கடி கா' என்றார்.

 

They approached Ravana, already simmering with anger – like a lion, and prostrated at his feet.  “Oh! The one whose reign extends to the limits guarded by the Dig Gajas! We are incapacitated in our duty to guard (the Asoka Vanam). A monkey with shoulders comparable with a pair of hills, got into the grove and decimated it. The grove disappeared like a piece of clothe catching a flame.” கிழித்து வீச captures the ease with which Hanuman plucked and threw the huge trees. and destroyed the grove in a trice. எரி படுதுகிலின், நொய்தின் இற்றது கடி கா' எரி படுதுகிலின், நொய்தின் இற்றது கடி கா' – would convey how in next to no time, the huge grove with ancient and large trees was totally destroyed.

 

ஆடகத் தருவின் சோலை பொடி படுத்து, அரக்கர் காக்கும்

தேட அரு வேரம்வாங்கி, இலங்கையும், சிதைத்தது அம்மா !

கோடரம் ஒன்றே! நன்று இது ! இராக்கதர் கொற்றம் !  சொற்றல்

மூடரும்மொழியார்' என்ன மன்னனும் முறுவல் செய்தான்.

 

Ravana was amused; his sardonic smile illustrated that. “Just one monkey. That one destroyed the large and beautiful Asoka Vanam. And – to add insult to injury – that one also decimated the greatly built, unique Chaithyam that was well-guarded by you – valorous Rakshasas! This is the reign of the Rakshasas! Even the most stupid in this world would not dare to say thus!” கோடரம் = monkey.

 

தேவர்கள்,பின்னும், 'மன்ன ! அதன் உருச் சுமக்கும் திண்மைப்

பூவலயத்தைஅன்றோ புகழ்வது ! புலவர் போற்றும்

மூவரின் ஒருவன்என்று புகல்கினும், முடிவு இலாத

ஏவம், அக்குரங்கை, ஐய ! காணுதி இன்னே'  என்றார்.

 

The commanders of the guards - (பருவத்) தேவர்கள் – responded to Ravanas scorn and sarcasm. “It is to the laudable credit of this Earth that it could bear this monkey. To call that monkey as one of the Trimurthis would be inconclusive (in an apt description of this one). You shall see that monkey right now for yourself.”

 

Hanuman, craving to be noticed, to be acknowledged and in a wanton provocation of inciting attention, let out a roar that seemed to split the whole universe into pieces.

 

அண்டமும் பிளந்து விண்டதாம் என அனுமன் ஆர்த்தான

 

More of Hanuman’s heroics – in pursuit of his resolve to leave an indelible mark on Lanka before returning to Rama – next. Canto on the slaying of “kinkaras” – “கிங்கரர் வதைப் படலம்” next.