Episode 01 - Chapter 10 - Canto on Rama viewing Lanka.
Chapter 10 – Canto on Rama viewing Lanka - இலங்கை காண் படலம்
(Post-script to previous narrative - Though separated by a whole ‘yuga’, the war of Lanka has several matching features with the Kurukshetra (Maha Bharata) War. We would be indexing these comparisons as we go through the Yudhdha Khaanda. Here, in the context of Maalyavan’s pleAadhings with Ravana and the perilously venturesome but sage counsel from the lowly spy Sukan to Ravana, we see similar scenes in the Mahabharata - Udyoga Parva.
Sanjaya, sent by Dhridarashtra to the Pandavas as an emissary - with the mission of averting a war - had this response from Yudishtra -
“I shall seek peace as thou counselleth me to do. Let me have Indraprastha for my kingdom.”
And Sanjaya replies thus -
“Life is transient, and may end in great infamy. Considering this, thou shall not perish. Oh! Ajatachatru! If without war, the kurus would not yield thy share, I think it is better for thee to live upon alms in the kingdom of Andhakas and the Vrishnis than obtain sovereignty by war.”.. And then goes on a long paean of the demerits of seeking worldly pleasure for the righteously inclined.
Who was more audacious - Sukan or Sanjaya?
“Every event has parents, grandparents, siblings, and cousins - previous events that planted the seeds, passed on their DNA and continue to influence what is happening today.”)
Ravana’s midnight council goes on: Ravana addresses the army commander:
' "வைதெனக் கொல்லும் விற் கைமானிடர், மகரநீரை
நொய்தினின் அடைத்து, மானத் தானையான் நுவன்ற நம் ஊர்
எய்தினர்" என்ற போதின் வேறு இனி எண்ண வேண்டும்
செய் திறன் உண்டோ?' என்னச் சேனை காப்பாளன் செப்பும்:
“ As it is said that the bow-wielding humans, mighty bows that could (reportedly) kill instantly - like the curse of the ascetic elders - have quickly dammed the vast, makara-fish filled- seas and have, accompanied by a fearful army, arrived at our city, what else is there to think of? Is there anything (else) to be done?”
This commander was in the middle of his speech as the two spies came in and the proceedings were interrupted. These are now resuming from where they were left. Kamban comes out with his dextrous drama presenting skills combined with his well-riveted thoughts on the flow of events in presenting the epic.
Kamban presents the sub-conscious mental churn in Ravana spilling out involuntarily, much against his grain, in his exalting the punishing quality of the bows wielded by the two humans - Rama and Lakshmana - வைதெனக் கொல்லும் விற் கைமானிடர். Sub-consciously, he is linking the awaiting punishment at the hands of Rama and Lakshmana - with their bows as it were, with the universal curses he has collected from the righteous and the sagely.
The commander (Brahasthan) points out that it was too late for Ravana to unhinge from the destiny that awaits him -
'விட்டனை மாதை என்ற போதினும், "வெருவி, வேந்தன்
பட்டது" என்று இகழ்வர் விண்ணோர்; பற்றி, இப் பகையைத் தீர
ஒட்டல்ஆம் போரில், ஒன்னார் ஒட்டினும், உம்பி ஒட்டான்;
கிட்டிய போது, செய்வது என் இனிக் கிளத்தல் வேண்டும்?
“If you let Sita go, you would be subjected to ridicule and humiliation by the celestials (who are foremost in wishing that you slip or stumble in your mighty course); if you seek peace with the adversaries, your own brother, Vibheeshana would not let that happen. The war has become inescapable. Only you, as our King, could think and tell us what we could do.”
'ஆண்டுச் சென்று, அரிகளோடும் மனிதரை அமரில் கொன்று,
மீண்டு, நம் இருக்கை சேர்தும் என்பது மேற்கொண்டேமேல்,
ஈண்டு வந்து இறுத்தார் என்னும் ஈது அலாது, உறுதி, உண்டோ?
வேண்டியது எய்தப் பெற்றால், வெற்றியின் விழுமிது அன்றோ?
Brahasthan recalls Ravana’s excited call in the first War Council - மந்திரப் படலம் -
ஒன்றும் இனி ஆய்தல் பழுது; ஒன்னலரை எல்லாம்
கொன்று பெயர்வோம்; நமர் கொடிப் படையை எல்லாம்,
"இன்று எழுக"
Ravana did not want to wait till the adversary arrived at Lanka’s gates. He wanted to go out and destroy the enemy even as the enemy was mobilising, was yet to think a way out of the natural barrier - the sea. Brahasthan points out that the enemy has, fortunately for Lanka, saved Ravana the risk of that adventure. ‘We are ensconced in our fortress. Here lies our natural strength. Let the enemy come out at us. When we get the better of them, here, at our doors, would not that victory be more sweet?”
War strategy of yore emphasised the retention of natural barriers, fortifications to the best effect in a war, also cautions invaders of miscalculated misadventures that do not take into account those barriers and fortifications.
Kautilya, in his Artha Sastra, commends:
"When he is superior in troops, when secret instigations are made (in the enemy's camp), when precautions are taken about the season, (and) when he is on land suitable to himself, he should engage in an open fight.”
Sun Tzu (Chinese Military Thinker)
-`The art of war teaches us to rely not on the likelihood of the enemy not coming, but on our own reAadhiness to receive him; not on the chance that he is not attacking, but rather on the fact that we have made our position unassailable.
Thirukkural commends this lesson for war:
நெடும் புனலுள் வெல்லும் முதலை, அடும்புனலுள் நீங்கின்
அதனைப் பிற"
The crocodile is invincible so long as it remains in its domain of strength. Once it ventures out of that, it could be overwhelmed by any animal.
நூக்கி அவர்வெலினும் தாம்வெலினும் வெஞ்சமத்துள்
தாக்கி எதிர்ப்படுவர் தக்கவர்; அஃதன்றிக்
காப்பி னகத்திருந்து காய்வார் மிகவுரைத்தல்
யாப்பினுள் அட்டிய நீர். .. பழமொழி நானூறு.
ஆயிரம் வெள்ளம் ஆன அரக்கர்தம் தானை, ஐய!
தேயினும், ஊழி நூறு வேண்டுமால்; சிறுமை என்னோ?
நாய்இனம் சீயம் கண்டதாம் என நடப்பது அல்லால்,
நீ உருத்து எழுந்த போது, குரங்கு எதிர் நிற்பது உண்டோ?
Brahasthan is fired up and delivers a rousing motivational oration to his King:
“The Rakshasa army of ours is one thousand VELLAM strong! If this is to be chipped away (through an attritional war) by the enemy, would it not take one hundred yugas? Why should we feel small? When you rise in fury, would the monkey forces stand up to that ire - would a pack of (pathetic) dogs stand up to a lion?”
வெள்ளம் = VELLAM - is a huge numerical measure in Thamizh - equivalent of
TEN QUADRILLION! 10,000,000,000,000,000! We would keep running into these mind-blowing hyperbolic references as we wade into this war chapter.
The poet is careful and mindful that he is consistent with these numbers. We had Vibheeshana brief Rama similarly about the size of the Rakshasa army - in the canto on (Rama) Enquiring About Lanka(‘s military strength, of Vibheeshana) :
இலங்கை கேள்விப் படலம்.
அவன்மா இரு ஞாலத்து வைத்த மாப்படை
தேயினும் நாள் எலாம் தேய்க்க வேண்டுவது
ஆயிர வெள்ளம் என்று அறிந்தது ஆழியாய்!
Brahastha winds up, seeking Ravana’s “Go” command:
வந்தவர் தானையோடு மறிந்து, மாக் கடலில் வீழ்ந்து,
சிந்தினர் இரிந்து போக, சேனையும் யானும் சென்று,
வெந் தொழில் புரியுமாறு காணுதி; விடை ஈக!' என்னா,
இந்திரன் முதுகு கண்ட இராவணற்கு ஏயச் சொன்னான்.
“Grant me permission! Let me, accompanied by my army go and battle them - and see the (two humans that have) arrived, along with their (vanara) army, get drubbed, flee and drown in the mammoth sea.” Thus roared the commander, befitting the prowess of Ravana, one who had vanquished Indra himself.
Maalyavaan feels impelled to intervene again, despite the humiliating snub he had just had from Ravana - இளவலுடன் ஏகு! Go! Go and join Vibheeshana!.
மதி நெறி அறிவு சான்ற மாலியவான், 'நல் வாய்மை
பொது நெறி நிலையது ஆகப் புணர்த்துதல் புலமைத்து 'என்னா,
'விதி நெறி நிலையது ஆக விளம்புகின்றோரும், மீண்டு
செது நெறி நிலையினாரே' என்பது தெரியச் சொல்லும்:
The wise and intelligent Maalyavaan would think: ‘It is prudent (for those endowed with wisdom and equanimity) to reiterate (to the Ruler) that it is wise and necessary (for the ruler) to follow the ethics of the world and benefit from it; that the ones who reiterate that (the ruler) gets drawn into the perilous destiny of going to war (like Brahasthan) are the ones who guide the country to disaster. And, it is my duty, as an elder, to bring this to my King so that he comprehends clearly (the two positions.)
The poet brings out Maalyavaan as another exception amongst the Rakshasa tribe: an elder endowed with both wisdom and intelligence. மதி நெறி அறிவு சான்ற மாலியவான்
செது நெறி - ‘செது’ is from சிதைவு, சிதைத்தல் - destroying, destructive.
பூசற்கு முயன்று நம்பால், பொரு திரைப் புணரி வேலித்
தேசத்துக்கு இறைவன் ஆன தெசரதன் சிறுவனாக,
மாசு அற்ற சோதி வெள்ளத்து உச்சியின் வரம்பில்தோன்றும்
ஈசற்கும் ஈசன் வந்தான்" என்பதோர் வார்த்தை இட்டார்.
Maalyavaan, throwing caution to the winds, makes hold to tell Ravana that the ‘human’ that has arrived is none other than the Almighty Himself - incarnate.
“This one that is arrayed against us as our adversary, the son of Emperor Dasaratha who ruled the world bound only by the roaring seas, is none other than the God of all Gods (Devaadhi Deva), the one that strides atop the limitless expanse of pure and all-pervAadhing auspicious light of this universe - is what people say.“
மாசு அற்ற சோதி வெள்ளத்து உச்சியின் வரம்பில்தோன்றும்
ஈசற்கும் ஈசன் - an assertion that leaves nothing for imagination. சோதி - Jyothi - is a term that is widely used in the Saivite philosophy to refer to the formless Brahmam. Rarely do the Azhwars also use that term - we find Nammazhwar doing this, in a verse that would take one’s breath away:
சூழ்ந்து அகன்று ஆழ்ந்து உயர்ந்த முடிவில் பெரும் பாழே ஓ
சூழ்ந்து அதனில் பெரிய பர நல் மலர்ச் சோதீ ஓ
சூழ்ந்து அதனில் பெரிய சுடர் ஞான இன்பமே ஓ
சூழ்ந்து அதனில் பெரிய என் அவா அறச் சூழ்ந்தாயே
Back to the epic:
அன்னவற்கு இளவல்தன்னை, "அரு மறை, 'பரம்' என்று ஓதும்
நல் நிலை நின்று தீர்ந்து, நவை இலா உயிர்கள்தோறும்
தொல் நிலை பிரிந்தான் என்னப் பல வகை நின்ற தூயோன்
இன் அணை"என்ன யாரும் இயம்புவர்; ஏது யாதோ?
“And people would also aver: ‘The younger one, (Lakshmana), is none other than the bed for that (God of Gods) who the vedhas adore as the ultimate energy, the one who, descending from that highest exalted state, also resides in the hearts of all the pure beings, the purest of pure one who presents Himself in those several states of His.’ For what reason (would they assert thus)?”
The Almighty is believed to present Himself in five states according to the Vaishnava Siddantha - Param (the most exalted one, its true nature); vyooham - His dividing Himself into different functional entities e.g. Vasudevan, Sankarshnan, Pradhyumnan, Aniruddhan, etc. (We could have darshan of these four forms in the sanctum of Sri Parthasarathi Temple in Triplicane, Chennai). Vibhavam - is when he descends unto the world in his countless incarnate states for different sankalpas. In all those incarnations, the Almighty is untouched by the kaarmic dust that normal sentients are always enveloped with. Hence ‘தூயோன்’ the purest one. Antharyaami, as the verse points out, His residing in the hearts of all the sentient beings (The Shruti - Sri Narayana Sooktham proclaims this - பத்ம கோஸ ப்ரதீகாஸ ஹ்ருதயம் சாப்யதோமுகம்…. தஸ்யா சிகாயா மத்யே, பரமாத்மா வ்யவஸ்தித: padma kOsa pradheekaasa hrdhayam caapyathOmukham… thasYa sikhaayaa madhyE paramaatma vyavasthithah). The fifth (last) one is what we all are very familiar with - His taking residence in countless places of faith - temples - as அர்ச்சா மூர்த்தி (Archai). Kamban touches all of these states in this verse, with the possible exception of the last.
அவ்வவர்க்கு அமைந்த வில்லும், குல வரை அவற்றின் ஆன்ற
வெவ் வலி வேறு வாங்கி, விரிஞ்சனே விதித்த, மேல்நாள்;
செவ் வழி நாணும், சேடன்; தெரி கணை ஆகச் செய்த
கவ்வு அயில், கால நேமிக் கணக்கையும் கடந்தது"என்பார்.
அயில் - sharp.
“People also say: “The bows wielded by these two are supposed to be wraught with the distilled strength of all the mighty mountains, by none other than Brahma himself; their most powerful chord is (the equivalent of) Aadhi Sesha; each one of the darts (in their quivers) is, sharp, potent and fearsome that could pierce through everything like the Chakra of Time (Time permeates everything and nothing can withstand it).“ The other allegory could be that the darts are more fearsome than Sudarsana, the Chakra wielded by Thirumaal Himself.
வாலி மா மகன் வந்தானை, "வானவர்க்கு இறைவன்"என்றார்;
நீலனை, "உலகம் உண்ணும் நெருப்பினுக்கு அரசன்" என்றார்;
காலனை ஒக்கும் தூதன், "காற்று எனும் கடவுள்" என்றார்;
மேலும் ஒன்று உரைத்தார், "அன்னான் விரிஞ்சன் ஆம், இனிமேல்" என்றார்.
Maalyavaan continues in that “I heard people say” mode:
“People say about Angada, the son of Vaali, that he is the equivalent of Indra. And about Neelan, they say that he is Agni, the God of Fire. About the emissary (of Rama), Hanuman, the one resembling the God of Death, that he is Vaayu, the God of Wind. And they also said that this one - Hanuman - would be the next Brahma.”
"அப் பதம் அவனுக்கு ஈந்தான், அரக்கர் வேர் அறுப்பதாக
இப் பதி எய்தினான் அவ் இராமன்" என்று எவரும்சொன்னார்;
ஒப்பினால் உரைக்கின்றாரோ? உண்மையை உணர்த்தினாரோ?
செப்பி என்? "குரங்காய் வந்தார் தனித் தனி தேவர்"என்றார்.
“The one who granted him (Hanuman) the status of Brahma (next one), Rama, is incarnate in this world, for rooting out Rakshasas.” So say these people. Are these people saying these things lightly or are they speaking the truth? These also say that these vanaras are indeed individual celestials (incarnate here to help Rama in his mission). What is the point in saying all this, now?”
This legend is found in the Uttara Khaanda (not made by Kambar, but reportedly by poet Ottakkoothar):
"வன்னிய சகாய நின்மைந்தன் வையத்தோர்க்கும் வானோர்க்கும்
இன்னல் செய்யும் இராவணன்தன் இலங்கை நகரை எரியூட்டி,
மன்னன் இராமன் மனம் உவப்ப வயவாள்அரக்கர் குலம் அறுத்துப்
பின்னை அவன்தன் பேர்அருளால் பிரமபதமும் பெறும் என்றான்"
(உத்தர. அநுமப் : 40)
Maalyavaan implies here, invoking the ‘people’ allround, that what was widely in the knowledge of the world, Ravana is not yet informed of - or is unwilling to internalise.
ஆயது தெரிந்தோ? தங்கள் அச்சமோ? அறிவோ?-யார்க்கும்
சேயவள்; எளியள் என்னா, சிந்தையின் இகழல் அம்மா!-
"தூயவள் அமிர்தினோடும் தோன்றினாள்"என்றும்,"தோன்றாத்
தாய் அவள், உலகுக்கு எல்லாம்" என்பதும்சாற்றுகின்றார்.
“ Why would ‘people’ say all this? Is it due to their innate fear? Or, are they saying all this because they know it well? These also say: ‘The virtuously pure Sita is none other than Sri Mahalakshmi who appeared along with the divine nectar during the churning of Thirupparkadal, that she is the unseen mother of all these worlds; that she is the Piratti (residing on the broad chest of Thirumaal); because she is unseen, she is not to be taken lightly in our minds. “
"கானிடை வந்ததேயும் வானவர் கடாவவே ஆம்;
மீனுடை அகழி வேலை விலங்கல்மேல் இலங்கை வேந்தன்
தானுடை வரத்தை எண்ணி, தருமத்தின் தலைவர்தாமே
மானுட வடிவம் கொண்டார்" என்பது ஓர் வார்த்தை இட்டார்.
“This one (Rama) venturing into the forests was also due to the pleAadhing by the celestials. He, the epitome of Dharma, has incarnated as a human, thoughtful of the boons that protect the king of Lanka, the city fortified by the fish-rich moat, that the sea was. “ So say these people. Augurs?
ஆயிரம் உற்பாதங்கள் ஈங்கு வந்து அடுத்த"என்றார்;
"தாயினும் உயிர்க்கு நல்லாள் இருந்துழி அறிய, தக்கோன்
ஏயின தூதன் எற்ற, பற்று விட்டு, இலங்கைத் தெய்வம்
போயினது" என்றும் சொன்னார்; "புகுந்தது, போரும்" என்றார்.
“Innumerable bad omens have appeared here. As Hanuman, the emissary sent by Rama to find the whereabouts of Sita, who is sweeter than a mother for all lives, knocked the goddess of Lanka, (Lankini) and she, disaffected, deserted the city. And with her exit, war has arrived.” So say these people.
"அம்பினுக்கு இலக்கம் ஆவார் அரசொடும் அரக்கர் என்ன,
நம் பரத்து அடங்கும் மெய்யன், நாவினில் பொய் இலாதான்,
உம்பர் மந்திரிக்கும் மேலா ஒரு முழம் உயர்ந்த ஞானத்
தம்பியே சாற்றிப் போனான்" என்பதும் சமையச்சொன்னார்.
‘“Even the younger brother (of the King) belonging to our own tribe, the one who uttered no untruth, the one whose wisdom was a cubit taller than that of Brahaspathi the celestial guru, a njaani amongst us, had proclaimed: ‘all the Rakshasas along with their ruler would be dying targets for the darts (of Rama).” This also people say, assertively.’
Brahaspathi is the repository of all wisdom. Vibheeshana is placed ‘a cubit’ above that Brahaspathi in knowledge and wisdom, by Kamban.
ஈது எலாம் உணர்ந்தேன் யானும்; என் குலம் இறுதி உற்றது
ஆதியின் இவனால் என்றும், உன்தன்மேல் அன்பினாலும்,
வேதனை நெஞ்சின் எய்த, வெம்பி, யான் விளைவ சொன்னேன்;
சீதையை விடுதிஆயின், தீரும் இத் தீமை' என்றான்.
Committing his own endorsement to everything that he had cited as the sayings of ‘people’ Maalyavaan now comes out with his own personal advice to his grand-nephew:
“I realised all these statements (to be true), myself. Because of the clear message that this tribe of mine, the Rakshasas, would be destroyed by Thirumaal, incarnate as Rama and because of the deep affection I have for you, with my mind in deep despair and pain, I am saying this to you: please let go of Sita; you would be saved from all these perils that await you - and all of us.” Thus ended Maalyavan, his superbly architectured counsel.
Ravana, infuriated, ridicules Maalyavaan:
மற்று எலாம் நிற்க, அந்த மனிதர் வானரங்கள்,வானில்
இற்றை நாள் அளவும் நின்ற இமையவர் என்னும் தன்மை
சொற்றவாறு அன்றியேயும், "தோற்றி நீ" என்றும் சொன்னாய்;
கற்றவா நன்று! போ' என்று, இனையன கழறலுற்றான்:
“Let along all the other (ridiculous, incredulous) things you have said. You said that the celestials, who are arrested by me and are in servitude to Lanka, have arrived in the form of vanaras now. And you say that I would be defeated (by them). That proclaims your knowledge! Go.” And Ravana would continue:
“ கற்றவா நன்று! போ” - We have been admiring Kamban in various facets of his genius. His skills in infusing real drama in his words is one of the topline skills of his.
பேதை மானிடவரோடு குரங்கு அல, பிறவே ஆக,
பூதல வரைப்பின் நாகர் புரத்தின் அப் புறத்தது ஆக,
காது வெஞ் செரு வேட்டு, என்னைக் காந்தினர் கலந்த போதும்,
சீதைதன் திறத்தின்ஆயின், அமர்த் தொழில் திறம்புவேனோ?
“Let alone these pathetic humans and the vanaras with them. Even if the world of the Nagas beyond this earth and the celestial world beyond that as well, should they all - together - furiously bent on battling me, if that battle would be on account of Sita, would I at all step back from that battle?”
Ravana makes it abundantly clear that letting Sita go - even if would save his life and the City of Lanka, there was absolutely no question of his thinking about that option. Destiny has hold of his neck and would push him irretrievably to doom. The Mahabharata has a resonating scene - reproduced right at the end.
ஒ.ன்று அல, பகழி, என் கைக்கு உரியன; உலகம் எல்லாம்
வென்றன; ஒருவன் செய்த வினையினும் வலிய; "வெம் போர்
முன் தருக" என்ற தேவர் முதுகு புக்கு அமரில் முன்னம்
சென்றன; இன்று வந்த குரங்கின்மேல் செல்கலாவோ?
“What I have in my hands - it is not just one dart. What I have have the record of having subjugated all the worlds. Much mightier than the proven deeds of that one man (Rama). When the celestials (recklessly) arrived and sought to battle (with me), they saw them flee and pierced their backs and were victorious. Would these (darts of mine) not fell the (pathetic, four-legged) vanaras? “
“சூலம் ஏய் தடக் கை அண்ணல்தானும், ஓர்குரங்காய்த் தோன்றி
ஏலுமேல், இடைவது அல்லால், என் செய வல்லன் என்னை?
வேலை நீர் கடைந்த மேல்நாள், உலகு எலாம் வெருவ வந்த
ஆலமோ விழுங்க, என் கை அயில் முகப் பகழி? அம்மா!*
“Even if the trident-wielding Lord Siva would come as a vanara and chose to fight me, what could he do to me, except flee? Am I that Alahaala poison that came forth in the churning of Thirupparkadal, for him to devour my sharp dart?”
Ravana adduces to his prowess, metaphorically represented by his darts, invincibility - not just boastful but underscored by his demonstrated record. Here he goes a step further and claims even Lord Siva would have to expect subjugation at his hands; actually ridicules him saying that his darts are not such a simple proposition for Lord Siva to handle, as it was with Alahaala poison. Ravana, engulfed in that intensely infuriating reminders from Maalyavan, ascends the peak of arrogance.
Ravana now gets to ridicule Sri Maha Vishnu:
அறிகிலை போலும், ஐய! அமர் எனக்கு அஞ்சிப்
எறி சுடர் நேமியான் வந்து எதிர்ப்பினும், என் கை வாளி
பொறி பட, சுடர்கள் தீயப் போவன; போக்கிலாத
மறி கடல் கடைய, வந்த மணிகொலாம், மார்பில் பூண?
“My dear Sir! You do not seem to be aware! Even if the Sudarsana-wielding Thirumaal, who fled from me (in an episode of yore), now chooses to come and confront me, my darts would carry sparking flames and would incinerate all the three sources of heat (and light) - the sun, the moon and agni - are these the “Kausthuba”, that came out of the churning of Thirupparkdal and finding nowhere else to go, settled on the chest of that Thirumaal?”
(Ravana had earlier also boasted that Thirumaal had fled from him in battle.)
Ravana now picks on Indra:
கொற்றவன், இமையோர் கோமான், குரக்கினது உருவம் கொண்டால்,
அற்றை நாள், அவன்தான் விட்ட அயிற்படை அறுத்து மாற்ற,
இற்ற வான் சிறைய ஆகி விழுந்து, மேல் எழுந்து வீங்காப்
பொற்றை மால் வரைகளோ, என் புய நெடும் பொருப்பும்? அம்மா!'
“Even if it be Indra, the one who wields that great sword of his! should be come as a vanara (and come to battle with me), are my mighty mountain-like shoulders the pathetic equivalent of the flying mountains which fell to the earth - never to rise- as Indra severed their wings with his Vajrayudham?”
Puranic legend has it that the mountains of the earth, which had wings, were causing havoc to the world, flying around and Indra resolved it by shearing the wings with his Vajrayudham.
The night-long Council came to an end with Ravana’s boastful, rousing, arrogant peroration and dawn arrives:
உள்ளமே தூது செல்ல, உயிர் அனார் உறையுள் நாடும்
கள்ளம் ஆர் மகளிர் சோர, நேமிப்புள் கவற்சி நீங்க,
கொள்ளை பூண்டு அமரர் வைகும் குன்றையும்கோட்டில் கொண்ட
வெள்ள நீர் வடிந்தது என்ன, வீங்கு இருள் விடிந்தது அன்றே.
The dark enveloping the earth, right upto the peak of Mount Meru where celestials reside, lifted like the draining of floods and with the scheming women of dubious virtue seek the company of their very dearly loved men, with their minds going out as messengers, as the chakravaha birds (that rejoice with their mates during daylight), relieved of their despair (that dark gets them into).
(Connoting the imminent lifting of the dark that enveloped Lanka and the arrival of dawn that would bring deliverance to Sri Piratti.)
And the sun rises:
இன்னது ஓர் தன்மைத்து ஆம் என்று எட்டியும் பார்க்க அஞ்சி,
பொன் மதில் புறத்து நாளும் போகின்றான்,-'போர் மேற்கொண்டு
மன்னவர்க்கு அரசன் வந்தான்; வலியமால்' என்று, தானும்
தொல் நகர் காண்பான் போல,-கதிரவன் தோற்றம் செய்தான்.
The Sun God, who would swiftly traverse over the golden ramparts of Lanka every day - afraid to look in, have a peep, and see what that city was like, afraid of offending Ravana - now seemed to be emboldened to have good look in, as Rama, the King of all Kings, the mighty Thirumaal himself has come here, battle ready (and deliver that cursed City from gloom.) rose in the east.
Kamban constructs a poetic imagery on what is believed to be a geographic fact - that because the Lanka city was embedded in the cleft of the Trikoota Mountain (TrikOna Hill as well), that deprived the city of a well-spread sunshine.
பகலவன் மீது இயங்காமை காத்த பதியோன்-தனை
இகல் அழிவித்தவன் ஏத்து கோயில் இராமேச்சுரம்
புகலியுள் ஞானசம்பந்தன் சொன்ன தமிழ் புந்தியால்
அகலிடம் எங்கும் நின்று ஏத்த வல்லார்க்கு இல்லை அல்லலே
……Thevaaram - on Rameswaram.
Postscript:
Duryodhana’s final meeting with Krishna - before the Mahabharata war - resonates with Ravana responding to Maalyavaan in this canto:
Lord Krishna asks Duryodhana -
O Duryodhana, O best of the Kurus, listen to these words of mine, uttered especially for thy good, as also, O Bharata. for that of thy followers. Thou art bom in a race that is distinguished for its great wisdom. It behoveth thee to act righteously as I indicate. Possessed of learning and endowed with excellent behaviour, thou art adorned with every excellent quality.
Those that are born in ignoble families, or are wicked-souled. cruel, and
nameless, they only, O sire, act in the way that seemeth acceptable to thee. In this world, the inclinations of those only that are righteous deem to be consistent with the dictates of virtue and profit. The inclinations, however, of those that are unrighteous seem to be perverse.
Duryodhana replied to Krishna:
जानामि धर्मं न च मे प्रवृत्ति-
र्जानामि पापं न च मे निवृत्तिः ।
केनापि देवेन हृदि स्थितेन
यथा नियुक्तोऽस्मि तथा करोमि ॥ ५७॥
Verse 56, Pandava Gita
English Transliteration:
jānāmi dharmaṃ na ca me pravṛtti-
jānāmi pāpaṃ na ca me nivṛttiḥ ।
kenāpi devena hṛdi sthitena yathā niyukto’smi tathā karomi ॥ 57॥
Meaning:
Duryodhana says: I know what is right but I am not able to practice it; I know what is wrong and I am not able to keep away from it. I act as I am directed to by some mysterious power that is seated in my heart.
Ravana was well-read. There was no need at all for anyone to tell him what is good and what is not. He knows in this particular context that he is staking the whole Rakshasa tribe at the altar of his personal fetish - an adharmic, wholly unacceptable infatuation for another’s wife. But he seems incapable, totally to bring himself to separate his personal emotions, personal infatuation from his responsibilities as the ruler of Lanka.
Destiny?
We would be with the two Ayodhya princes atop the Suvela Mountain, with Rama going in raptures about the riches of Lanka he is viewing from there and pointing these out to Lakshmana. Next.
Rama, accompanied by Lakshmana and the vanara leaders, climbs to the peak of the Suvela mountain where the vanara army has set up base and encampments, in order to have a clear view of Lanka from there. He is thoroughly taken in by what he saw and shares his myriad feelings and impressions with Lakshmana. Kamban excels himself here, as in numerous other parts of the epic where he has a free run of his imagination fired by his proclivity to nature and its allures, by what he sees as the pinnacle of human endeavour to create a matchless gem of a city that outshines and outscores Amaravati, Indra’s celestial wonder.
This viewing by Rama is not all pleasure-seeking. It is primarily a military forestep - see, thoroughly understand the lead up to the target enemy territory, understand its natural barriers, its man-made fortifications and what resources it would take to overwhelm that target.
Kautilya advises careful, methodical planning for the army’s march:
HAVING prepared a list of the villages and forests situated on the road with reference to their capacity to supply grass, firewood and water, march of the army should be regulated according to the programme of short and long halts. Food-stuffs and provisions should be carried in double the quantity that may be required in any emergency.
அருந்ததி அனைய நங்கை அவ்வழி இருந்தாள் என்று
பொருந்திய காதல் தூண்ட, பொன் நகர் காண்பான்போல,
பெருந் துணை வீரர் சுற்ற, தம்பியும் பின்பு செல்ல,
இருந்த மால் மலையின் உச்சி ஏறினன் இராமன், இப்பால்.
Rama is engulfed in emotions, fired up love and separation - ‘Sita is here, closeby’ - and with those running through his mind, he climbed up to the peak of Suvela Mountain along with Lakshmana and the vanara generals:
செரு மலி வீரர் எல்லாம் சேர்ந்தனர் மருங்கு செல்ல,
இரு திறல் வேந்தர் தாங்கும் இணை நெடுங் கமலக் கையான்.
பொரு வலி வய வெஞ் சீயம் யாவையும் புலியும்சுற்ற,
அரு வரை இவர்வது ஆங்கு ஓர் அரிஅரசு அனை