Episode 01 - Chapter 14 - Canto on Angada on a peace mission.
Chapter 14 – Canto on Angada on a Peace Mission - அங்கதன் தூதுப் படலம்
Before we move into this canto, we need to consider a few discrepancies between the Aadhi Kaavya and Kamban’s epic in this part of Yudhdha Khaanda.
We noted earlier that, according to the Aadhi Kaavya, Rama saw a number of bad omens and narrated them to Lakshmana, when they, accompanied by the vanara army, arrived at the seafront - before Rama’s ascetics praying to Varuna and the later construction of the Sethu. Kamban skipped this part of the Aadhi Kaavya.
Now, we find the following significant omissions in Kamban’s version compared with the Aadhi Kaavya:
1. As Rama, accompanied by Lakshmana and Sugreeva leaves for the war front, Vibheeshana informs him that he had sent his aides Anala, Panasa, Sampati and Pramati into the city of Lanka to spy on the military preparedness of Lanka. They took the form of birds and had returned after the visit. ‘Brahastha is posted to guard the eastern entrance. Mahaparshva and Mahodhara are posted to take care of the Southern Gate. Indrajit would be at the Western gate (where Hanuman had been deployed by Rama.) And, Ravana himself would receive us at the northern gate.’ Sarga 27.
2. Kamban just brings in Sardoolan, the spy to Ravana’s court for reporting what he found on his spying mission. Aadhi Kaavya invests a whole Sarga - Sarga 30 - where Sardoolan makes a detailed report on his spying mission - this one being nearly a carbon copy of the experience of Suka and Saaran.
3. After receiving the report from Sardoolan and before convening his Supreme Council, Ravana visits Sita and shocks her with conjured images of Rama’s severed head and his Kothandam being laid in front of her.
Sita laments:
सकामा भव कैकेयि हतो अयम् कुल नन्दनः |
Kaikeyi! Feel fulfiller of your craving! This Rama, a source of universal joy, has been slain. The entire race has been destroyed by a woman of squabbling nature.
तथा त्वम् सम्परिष्वज्य रौद्रया अतिनृशंसया |
काल रात्र्या मया आच्चिद्य हृतः कमल लोचन ||
tathaa tvam sampariShvajya raudrayaa atinR^isha.nsayaa |
kaala raatryaa mayaa aacchidya hR^itaH kamala locana
"O, Rama, the lotus eyed! The night of destruction, a cruel and terrible one, has encircled you, embezzled you and snatched you away from me."
उपशेषे महा बाहो माम् विहाय तपस्विनीम् |
प्रियाम् इव शुभाम् नारीम् पृथिवीम् पुरुष ऋषभ
upasheShe mahaa baaho maam vihaaya tapasviniim |
priyaam iva shubhaam naariim pR^ithiviim puruSha R^iShabha
O, the mighty armed! O, the best of men! Leaving the miserable me, you lie down here, embracing the earth as your beloved"
सा श्वश्रूर् मम कौसल्या त्वया पुत्रेण राघव |
वत्सेन इव यथा धेनुर् विवत्सा वत्सला कृता
saa shvashruur mama kausalyaa tvayaa putreNa raaghava |
vatsena iva yathaa dhenur vivatsaa vatsalaa kR^itaa
O, Rama! My mother- in-law Kausalya who nourished you tenderly has been left without a son and resembles a cow that has lost its calf."
sa.nshrutam gR^ihNataa paaNim cariShyaami iti yat tvayaa |
smara tan mama kaakutstha naya maam api duhkhitaam
O, Rama! Remember your solemn pledge at the time of our wedding, saying I shall follow you righteously' Take me also with you now, wretched as I Am.
4. Thus expecting Sita to be in no doubt about her having lost Rama, Ravana tries to persuade her to give up her obstinacy and accept him. As this drama was going on, a royal messenger arrives and calls Ravana saying that his presence was immediately desired at the Council. As Ravana leaves, reluctantly, so leave the severed head of Rama and the Kothanda - the conjured images. Sarga 31.
5. Sita, confused, engages one of the kinder Rakshasis - like Trijata - one named Sarama, to visit the Supreme Council meeting incognito and report to her what was the Council’s fateful decision in regard to her - if she would be traded for peace with Rama. Sarama returns with the bad news that despite some of the elders (including Ravana’s mother Kaikesi) trying to put sense into his head, he was unmoved - Sita would stay where she was till the war ended. Sarga 34.
6. As Rama, Lakshmana, Sugreeva and Vibheeshana followed by the vanara leaders move on towards the battle front - the northern gate, Rama observes a number of bad omens and narrates them to Lakshmana (This is the second time he sees such omens, the earlier one as he arrived at the sea front - before the Sethu was built and they could walk across.) Evidently perturbed by the thought that this wonderful city would be devastated and, finding Ravana not that ready to join battle, Rama thinks of ascertaining what Ravana’s real intent was, was there a sliver of a chance that he would back off and let Sita go and join Rama and avert this disaster for himself and his tribe. He proposes to send an emissary. His selection is Angada. We begin this selection with that event - though Kamban does not speak about the bad omens part here as well. Sarga 41.
I do not know if Kamban’s divergences were thought through, and if these were, what was his consideration in each case; or if these were just omissions. What he left out do not stack up as trivia or unrelated to the main narrative. They do seem to forge well with the main story and each has a reason to be where it is - in the Aadhi Kaavya. (And, the drama about conjured images of Rama’s head and his Kothandam being laid before Sita and Sita’s grief and laments would seem to be made for Kamban’s poetic expressions.)
I need some more browsing, consulting time for me to understand what may have gone on in Kamban’s mind with regard to these remarkable omissions. In the meantime if some of you are informed on this, kindly do share that with us.
****
Rama, accompanied by Lakshmana, Sugreeva, Vibheeshana and other leaders of his army, reaches the northern gate of Lanka city. He sees no sign of Ravana or his plans to come out and fight.
வள்ளலும் விரைவின் எய்தி, வட திசை வாயில் முற்றி,
வெள்ளம் ஓர் ஏழு-பத்துக் கணித்த வெஞ்சேனையோடும்,
கள்ளனை வரவு நோக்கி, நின்றனன், காண்கிலாதான்,
'ஒள்ளியது உணர்ந்தேன்' என்ன, வீடணற்கு உரைப்பதானான்:
Rama, the epitome of generosity, sped across (from his Suvela encampment) to the Northern gate of Lanka city, along with the vanara forces (and other leaders). He stood at that gate expecting to see the ‘thief’ Ravana (‘thief’ who stole Sita). He saw no signs of him. Telling himself ‘I know what I should do now’, he consults Vibheeshana.
Rama is mindful of the ethics of war - try and avert it as far as possible and go at it only after all these efforts are exhausted. The sastras enjoin - ‘sama, dhaana, bheda, dhanda’.
साम्ना दानेन भेदेन समस्तैरथ वा पृथक् ।
विजेतुं प्रयतेतारीन्न युद्धेन कदा चन ॥ १९८ ॥
sāmnā dānena bhedena samastairatha vā pṛthak |
vijetuṃ prayatetārīnna yuddhena kadā cana || 198 ||
By conciliation, by gifts and by dissension,—either severally or collectively,—he shall try to conquer his enemy,—never by war.— Manu Smriti.
‘Dhanda’ the punishment is reserved as the last resort. (The Mahabharata War also goes through this ethical code of conduct - Sanjaya was the emissary for the Kauravas and of course Sri Krishna was Pandavas’)
தூதுவன் ஒருவன்தன்னை இவ் வழி விரைவில்தூண்டி,
"மாதினை விடுதியோ?" என்று உணர்த்தவே, மறுக்கும்ஆகின்,
காதுதல் கடன் என்று உள்ளம் கருதியது; அறனும் அஃதே;
நீதியும் அஃதே' என்றான்--கருணையின் நிலயம் அன்னான்.
Rama, the repository of compassion and one who followed the sastras meticulously, thought : ‘Send an emissary and persuade him (Ravana) to let Sita go, and should he decline, then it becomes my duty to punish him/destroy him. That looks to be the righteous course; that looks to be just as well.’ and consulted Vibheeshana, Sugreeva and Lakshmana on that basis.
The three of them respond:
அரக்கர் கோன் அதனைக் கேட்டான், 'அழகிற்றே ஆகும்' என்றான்;
குரக்கினத்து இறைவன் நின்றான், 'கொற்றவர்க்கு உற்றது' என்றான்;
'இரக்கமது இழுக்கம்' என்றான், இளையவன்; 'இனி, நாம் அம்பு
துரக்குவது அல்லால், வேறு ஓர் சொல் உண்டோ? என்னச் சொன்னான்.
Vibheeshana responded : ‘That would be wonderful’. Sugreeva said: ‘That would befit the King’. Lakshmana said: ‘It would be a folly to show compassion towards (this) Rakshasa. Our words shall be carried only by our darts.’
(Vibheeshana lauding Rama’s suggestion is exceptional: he was by then fully aware of the compassion-filled person that Rama was, judging by the way in which he overruled the strong objections to him being granted refuge. Given that nature of Rama and his innate sincerity, his desire to give one more chance to Ravana was placing his (Vibheeshana’s) crown-aspirations on the line. Yet, Vibheeshana, the righteous one to the core, lauded Rama’s suggestion by the charming term அழகிற்றே ஆகும்.)
Lakshmana backs up his objection with a short charge-sheet:
'தேசியைச் சிறையில் வைத்தான்; தேவரை இடுக்கண் செய்தான்;
பூசுரர்க்கு அலக்கண் ஈந்தான்; மன்னுயிர் புடைத்துத் தின்றான்;
ஆசையின் அளவும், எல்லா உலகமும் தானே ஆள்வான்,
வாசவன் திருவும் கொண்டான்; வழி அலா வழிமேல் செல்வான்.
“He incarcerated the splendorously virtuous Sita. He inflicted (unspeakable) torture on the celestials. He tyrannised Brahmanas, the celestials on earth. He killed and consumed lives that were dependent on him. He reigns - in unrivalled repression - all the worlds. He robbed Indra of all the wealth and regalities that pertained to him. And, was bent on following an unrighteous path - as a king. தேசி is distortion of தேஜஸீ.
வாழியாய்! நின்னை அன்று வரம்பு அறு துயரின் வைக,
சூழ்வு இலா மாயம் செய்து, உன் துணைவியைப் பிரிவுசூழ்ந்தான்;
ஏழைபால் இரக்கம் நோக்கி, ஒரு தனி இகல்மேல்சென்ற,
ஊழி காண்கிற்கும் வாழ்நாள், உந்தையை உயிர் பண்டு உண்டான்.
“Oh! The Timeless One! That day, plunging you in immeasurable grief and by deceit and trickery, he planned and executed the abduction of your spouse. And, as Jatayu, blessed with a longevity till the end of the world, assailed and challenged him taking pity on Sita’s distressed calls, he killed him who was a father figure for us.”
Lakhmana asks Rama two questions that seemed to be beyond answer by Rama - that Rama who regards his vows, his pledges dearer than his own life.
அன்னவன்தனக்கு, மாதை விடில், உயிர் அருளுவாயேல்,
"என்னுடை நாமம் நிற்கும் அளவு எலாம் இலங்கை மூதூர்
மன்னவன் நீயே" என்று, வந்து அடைந்தவற்கு வாயால்
சொன்ன சொல் என் ஆம்? முன்னம் சூளுறவு என் ஆம்?--தோன்றால்!
“Oh! The Splendorous One! For such a wretched creature should you offer: ‘If you let go of Sita I shall pardon you and grant you your life’, what would happen to your pledges - to Vibheeshana, who took refuge in you: “Till my name lingers in these worlds you shall rule Lanka as its King”; - to the sages of Dandakaranya - “I shall destroy the whole Rakshasa tribe, root and branch.”
அறம் தரு தவத்தை ஆயும் அறிவினால், அவற்றை முற்றும்
மறந்தனைஎனினும், மற்று இவ் இலங்கையின் வளமை நோக்கி,
"இறந்து இது போதல் தீது" என்று இரங்கினை எனினும், எண்ணின்,
சிறந்தது போரே' என்றான்; சேவகன் முறுவல் செய்தான்.
“Even if you should, in your insight fired by your righteousness, lose sight of those two pledges you have made, even should you, in your innate compassion, feel that it would not be right to let this rich and fabulous city of Lanka die in war-dealt destruction, (if one follows logic and commonsense) the only option is war.” Listening to this powerful plea of Lakshmana, Rama smiled. (Rama is called by the poet as சேவகன் here; this connotes the quintessential warrior.)
(Rama smiled because, he knew what would come out of his proposition - to send an emissary to Ravana; that war shall not be averted, but he would have gone through the ethical process of sending a competent emissary and offering an ultimate opportunity to the adversary in order to avert the destructive option of war. Sri Krishna may have smiled knowingly too, when he undertook the arduous task of going as an emissary of the Pandavas to Duryodhana - in an effort to avert the Mahabharatha war.)
Rama brushes off Lakshmana’s objections - rather summarily:
அயர்த்திலென்; முடிவும் அஃதே; ஆயினும், அறிஞர் ஆய்ந்த
நயத் துறை நூலின் நீதி நாம் துறந்து அமைதல் நன்றோ?
புயத் துறை வலியரேனும், பொறையொடும் பொருந்தி வாழ்தல்
சயத் துறை; அறனும் அஃதே' என்று இவை சமையச் சொன்னான்.
“I have not lost sight of (my pledges). The end shall be that without doubt (war and the destruction of Rakshasas). Yet, should we, the rulers that have the responsibility to follow the shastras-prescribed rules, walk the path deviating from the one charted by the rules of conduct - the sastras - given us by illustrious gurus and sages including Brihaspati, the guru of celestials and the great Manu?** Even if richly endowed with shoulder-might, a conduct led by patience and fortitude is the commended one. That also would be Dharma.” Thus spake Rama, making his mind crystal clear to those three.
(**We know that our scriptures fall broadly in two categories - the ‘shrutis’ and the ‘smritis’. The former - meaning the heard ones - comprise the Vedhas and other ‘samhithas’ adjacent to them like Upanishads incorporated in them. The latter, meaning the remembered ones broadly define rules of conduct for the Hindu society. These rules comprise three components: Acharam (relating to codes for righteous and clean living); vyavaharam (concerning the rules of governance for Kings/State) and Prayaschittam (rules for atonement for wrongs committed, etc.).
We have an inexhaustible inventory of the ‘smrithis’. Notable ones are made by great sages and celestials like - Manu, Atri, Vishnu, Harita, Yajnavalkya, Yama, Katyayana, Brihaspati, Parasara, Vyasa, Shankh, Daksha, Gautama, Shatapa and Vasishta. Sukrachairar, the Asura guru is also believed to have made a book on governance - Sukra Niti. )
With the issue of whether to send an emissary to Ravana thus settled, with Rama so agreeably and convincingly overruling the objections, the question arose: who to send?
மாருதி இன்னம் செல்லின், மற்று இவன் அன்றி வந்து
சாருநர் வலியோர் இல்லை என்பது சாரும் அன்றே;
ஆர், இனி ஏகத் தக்கார்? அங்கதன் அமையும்; ஒன்னார்
வீரமே விளைப்பரேனும், தீது இன்றி மீள வல்லான்.'
Rama thought: “I could send Hanuman for this mission as well. But if he goes there, the adversaries could think that we had no better resources at all. Who else could go? Angada fits in - very well. He can go and return without being harmed even if challenged by the Lankan forces.”
Rama assigns Angada with the emissary mission with a brief instruction:
நன்று' என, அவனைக் கூவி, 'நம்பி! நீ நண்ணலார்பால்
சென்று, இரண்டு உரையின் ஒன்றைச் செப்பினை திரிதி' என்றான்;
அன்று அவன் அருளப் பெற்ற ஆண்தகை அலங்கல் பொன் தோள்
குன்றினும் உயர்ந்ததுஎன்றால், மன நிலை கூறலாமோ?
With the trio - Vibheeshana, Sugreeva and Lakshmana - now assenting, Rama calls out Angada - “Oh! Young and Righteous One! You go to the adversaries in Lanka, tell them of the two propositions I have for them and return with one of them as their response.” Hearing this command of Rama, Angada’s richly garlanded glowing shoulders rose like lofty hills in brimming pride; what to say of his mental exhilaration!”
நம்பி - is a highly exalting term used to address a young person endowed with righteousness, valour and handsomeness.
என் அவற்கு உரைப்பது?' என்ன, ' "ஏந்திழையாளை விட்டுத
தன் உயிர் பெறுதல் நன்றோ? அன்றுஎனின், தலைகள் பத்தும்
சின்னபின்னங்கள் செய்ய, செருக்களம் சேர்தல் நன்றோ?
சொன்னவை இரண்டின் ஒன்றே துணிக!" எனச் சொல்லிடு' என்றான்.
When Angada enquired ‘ What shall I tell him?’, Rama instructed: “Let Sita go and save your life; or, have all your ten heads decimated in the battle-field. Choose one of these.” Tell him this.
Rama adds:
'அறத் துறை அன்று, வீரர்க்கு அழகும் அன்று, ஆண்மை அன்று,
மறத் துறை அன்று, சேமம் மறைந்து உறைந்து ஒதுங்கி வாழ்தல்;
நிறத்து உற வாளி கோத்து, நேர் வந்து நிற்கும்ஆகின்,
புறத்து உற எதிரே வந்து போர் தரப் புகல்தி' என்றான்.
“It is not (your) dharma (as a king), it is not befitting a warrior like you, it is not manliness, it is not a soldierly conduct - for you to remain secure and timorously withdrawn inside the fortifications of your city. Come out and join battle (with us), face to face, if you are inclined and ready to receive the sharp darts in your mighty chest.”
Angada takes off, brimming with pride that Rama chose him next only to Hanuman:
பார்மிசை வணங்கிச் சீயம் விண்மிசைப் படர்வதேபோல்,
வீரன் வெஞ் சிலையில் கோத்த அம்பு என, விசையின் போனான்,
' "மாருதி அல்லன்ஆகின், நீ" எனும் மாற்றம் பெற்றேன்;
யார் இனி என்னோடு ஒப்பார்? என்பதோர் இன்பம் உற்றான்.
Prostrating and paying obeisance to Rama, Angada took off like a lion sky-held, speeding like the dart from Rama’s bow, filled with a sense of immeasurable pride - “I got the acclaim - ‘if not Hanuman, it shall be you’, who shall be my equal?’
And this emissary is also likened by the poet to Rama’s dart - each one would unfailingly return to the quiver after accomplishing its targeted assignment.
Looks like that the Thamizh byword ‘அவன் தம்பி அங்கதன்’ meaning the next best choice, had its origin here!
Angada arrives at Ravana’s august presence:
அயில் கடந்து எரிய நோக்கும் அரக்கரைக் கடக்க, ஆழித்
துயில் கடந்து அயோத்தி வந்தான் சொல் கடவாத தூதன்,
வெயில் கடந்திலாத காவல், மேருவின் மேலும் நீண்ட,
எயில் கடந்து, இலங்கை எய்தி, அரக்கனது இருக்கை புக்கான்.
Getting past the Rakshasa guards whose fiery looks would incinerate even the sharpened spears, meticulously carrying the mission of Rama,(the one who incarnated in Ayodhya descending from His recline in Thirupparkadal, in order to redeem ashore souls from their sea of woes,) leapt over the impenetrable, taller than Mount Meru, ramparts of Lanka that even the sun would not penetrate, Angada arrived at the seat of Ravana.
(Emissaries are of two kind: One which uses its own idiom and communication skilles to convey the message they carry; the other which would not deviate from the exact message that they carried from their master. Angada is of the second type - சொல் கடவாத தூதன்.)
Arrival of Angada causes a frightful commotion amongst the citizens of Lanka, fearing a revisit by Hanuman:
அழுகின்ற கண்ணர் ஆகி, 'அனுமன்கொல்?' என்ன அஞ்சித்
தொழுகின்ற சுற்றம் சுற்ற, சொல்லிய துறைகள்தோறும்
மொழிகின்ற வீரர் வார்த்தை முகம்தொறும் செவியின் மூழ்க,
எழுகின்ற சேனை நோக்கி, இயைந்து இருந்தானைக் கண்டான்.
The ordinary people of Lanka were startled to tears by the sight of Angada, mistaking him to be Hanuman, reminded as they were by the horrific experience they recalled from the visit of Hanuman. They rushed to the court of Ravana seeking protection; officers of state engaged in diverse matters of governance were reporting to him, with all these bombarding all of his twenty ears and in addition surveying the mobilisation of his forces, was seated Ravana - fully engrossed in matters of state, as Angada saw him.
"வீரர் வார்த்தை முகம் தொறும் செவியின் மூழ்க" brings out the intensity with which Ravana was engrossed in matters of governance.
Angad is awestruck as he saw Ravana:
'கல் உண்டு; மரம் உண்டு; ஏழைக் கடல் ஒன்றும்கடந்தேம் என்னும்
சொல் உண்டே; இவனை வெல்லத் தோற்றும் ஓர் கூற்றம் உண்டே?
எல்லுண்ட படை கைக் கொண்டால் எதிர் உண்டே? இராமன் கையில்
வில் உண்டேல், உண்டு' என்று எண்ணி, ஆற்றலை வியந்து நின்றான்.
“We found the rocks and trees for bridging the sea. And, we could cross that pathetic sea. We earned that accolade (of bridging the sea and crossing into Lanka). But, if this one, armed, gets into the battle ground, who can counter him, match him in combat? Is there a force at all that could cause death to him? But, then, there is that reputed “Kothanda” of Rama that accords us the (only) opportunity to counter this one!” Thus stood Angada, awestruck at the might and valour emanating from Ravana.
Angada muses -
இன்று இவன் தன்மை எய்த நோக்கினேற்கு எதிர்ந்த போரில்
வென்ற என் தாதை மார்பின் வில்லின்மேல் கணை ஒன்று ஏவிக்
கொன்றவன்தானே வந்தான் என்று உடன் குறிப்பின் அல்லால்,
ஒன்று இவன்தன்னைச் செய்ய வல்லரோ, உயிர்க்கு நல்லார்?
“As I look at this one, I wonder: other than Rama who slew my invincible father Vaali with just one dart, who else can get the better of this one?”
Angada converts himself into a total warrior here, loyal to his present allegiance, not nursing the grouse or grief of Vaali having been killed by Rama - his present master, and actually uses that thought to convince himself that if an end should come to Ravana at all, it can only be at the hands of Rama.
Angada also recalls and admires Sugreeva’s valour in getting the better of Ravana to the extent that he could pluck out the crown jewels from his ten mighty, proud, untouched crowns.
'அணி பறித்து அழகு செய்யும் அணங்கின்மேல்வைத்த ஆசைப்
பிணி பறித்து, இவனை யாவர் முடிப்பவர்,படிக்கண்? பேழ் வாய்ப்
பணி பறித்து எழுந்த மானக் கலுழனின், இவனைப் பற்றி,
மணி பறித்து எழுந்த எந்தை யாரினும் வலியன்'என்றான்.
“Who, in this wide world, could wreak the end of this one, scrape his disease that made him entertain illicit infatuation for Sita, the one who glows with beauty even bereft of all her ornaments? And, Sugreeva, my father, who grappled with this one and plucked his crown jewels is mightier than all else, even than the exalted Garuda who plucked the gem out of the yawning hood of the great serpent.”
Angada approaches Ravana:
நெடுந்தகை விடுத்த தூதன் இனையன நிரம்பஎண்ணி,
கடுங் கனல் விடமும் கூற்றும் கலந்து கால் கரமும் காட்டி,
விடும் சுடர் மகுடம் மின்ன, விரி கடல் இருந்தது அன்ன
கொடுந் தொழில் மடங்கல் அன்னான் எதிர் சென்று, குறுகி நின்றான்.
Rama’s emissary (Angada), filled with these straying thoughts, approached the presence of Ravana, who was seated with a demeanor that could be likened to a mixture of destructive fire, most potent poison and death itself, to a dark and vast sea, a ferocious lion, with his glittering (ten) crowns.
Ravana enquires of Angada:
நின்றவன் தன்னை, அன்னான் நெருப்பு எழ நிமிரப் பார்த்து, 'இங்கு,
இன்று, இவண் வந்த நீ யார்? எய்திய கருமம் என்னை?
கொன்று இவர் தின்னாமுன்னம் கூறுதி, தெரிய'என்றான்;
வன் திறல் வாலி சேயும், வாள் எயிறு இலங்க நக்கான்.
As Angada stood in front of him, Ravana, furious, accosted him: ‘Who are you? Why are you here? Tell me, before these (guards) kill you and chew you up.’ Angada’s immediate response was to laugh, derisively.
Angada announces himself in a flowery little speech that fuelled Ravana’s ire even more:
'பூத நாயகன், நீர் சூழ்ந்த புவிக்கு நாயகன், அப்பூமேல்
சீதை நாயகன், வேறு உள்ள தெய்வ நாயகன், நீ செப்பும்
வேத நாயகன், மேல் நின்ற விதிக்கு நாயகன், தான் விட்ட
தூதன் யான்; பணித்த மாற்றம் சொல்லிய வந்தேன்' என்றான்.
“I am an emissary sent by the one who is the Lord of all the elements, the Lord of the sea-clad world, the Lord of the lotus-seated Sri, who is Sita, the Lord of all the divine entities, the Lord of the vedhas which you recite, the Lord of your destiny as well. I have come to convey to you a message from Him.”
(The repeated, unfailingly irritating use of the term “Lord/Master” was meant to stoke the fury of Ravana who was filled all the time with his own inflated ego - that he was indeed the lord and master of all the worlds.)
Ravana derides Angada’s bombast:
அரன்கொலாம்? அரிகொலாம்? மற்று அயன்கொலாம்? என்பார் அன்றி,
குரங்கு எலாம் கூட்டி, வேலைக் குட்டத்தைச் சேது கட்டி,
"இரங்குவான்ஆகில், இன்னம் அறிதி" என்று உன்னை ஏவும்
நரன்கொலாம், உலக நாதன்' என்றுகொண்டு, அரக்கன் நக்கான்.
“This one is Lord Siva Himself? Sri Maha Vishnu Himself? Brahma Himself? Very unlike them, your Lord had collected a pathetic swarm of vanaras, bridged a puddle that the sea was, is that pathetic human who has sent you here to find out, ‘Would Ravana change his mind’, is that one the Lord of the worlds?” Ravana’s derisive laughter underscored his scorn.
'கங்கையும் பிறையும் சூடும் கண்ணுதல், கரத்துநேமி
சங்கமும் தரித்த மால், மற்று இந் நகர்தன்னைச் சாரார்;
அங்கு அவர் தன்மை நிற்க, மனிசனுக்காக, அஞ்சாது,
இங்கு வந்து இதனைச் சொன்ன தூதன் நீ யாவன்?' என்றான்.
“Even that Siva, with a third eye, who wears the Ganga and the crescent moon and the Sudarsana and Panchajanya-wielding Thirumaal, would not (dare to) come into this city. That being the plight of those great two, arriving here in a reckless venture, representing a mere human, as his emissary, who are you?” thundered Ravana.
Angada now rubs it in, where it really hurts Ravana, his pride:
'இந்திரன் செம்மல், பண்டு, ஓர் இராவணன் என்பான்தன்னை
சுந்தரத் தோள்களோடும் வாலிடைத் தூங்கச் சுற்றி,
சிந்துரக் கிரிகள் தாவித் திரிந்தனன், தேவர் உண்ண
மந்தரப் பொருப்பால் வேலை கலக்கினான், மைந்தன்' என்றான்.
“I am the son of Vaali, the son of Indra, who, of yore, bound one called Ravana together with all his (twenty) mighty shoulders, with his tail and with that tail-load leapt around all the mighty mountains; he, all by himself, churned the Thiruppaarkadal with Mandhara mountain as the churn, for letting the celestials have the divine nectar.”
How could one’s presentation better this? “I am the grand son of Indra. Son of Vaali, who bound YOU with all your famed mighty twenty shoulders in his tail and unmindful of that ‘tail-load’, leapt around all the great mountains of the world. And I am also the son of one who, so self-lessly did that great deed of valour and generosity of churning Thirupparkadal and gave the divine nectar to the celestials.”
Ravana instantly sees a sliver of opportunity for him here and his derision and ire turn into charming placatory mode instantly:
உந்தை என் துணைவன் அன்றே? ஓங்கு அறச்சான்றும் உண்டால்;
நிந்தனை இதன்மேல் உண்டோ, நீ அவன் தூதன ஆதல்?
தந்தனென் நினக்கு யானே வானரத் தலைமை; தாழா
வந்தனை; நன்று செய்தாய், என்னுடை மைந்த!' என்றான்.
“Your father was a great friend of mine. There is incontrovertible evidence for that fact. Could there be any disreputation and blame worse than you volunteering as an emissary of that one - who killed your father? I shall grant you (right now) the crown of the vanaras. You have arrived at the right moment. You did well to do so, my son.”
Ravana drills the line that would normally move a young mind that is still hurting from the untimely and infamous death of his valiant father. Here is a drama that is a near carbon-copy of Vibheeshana arriving at Rama’s presence in terms of its possible impact, had only Angada had anywhere near the thoughts that occupied Vibheeshana’s mind.
There were all the worldly reasons for him to think about Ravana’s enticing proposition. Rama killed his father. Not just that, he gave to Sugreeva, the usurper, the Kishkinta crown that legally devolved on Angada as per the codes of succession prescribed by the Sastras, didn’t he? Here was an opportunity to right that wrong? What an impact that would have been, had Angada capitulated to the charms of Ravana - the one who could charm even Lord Siva with his Saama Ghana? As Rama’s side had Vibheeshana full of critical military strategies a unique strength for defeating Rakshasas at their own game, now Ravana would have a great vanara warrior who had a complete understanding of the vanara-style of warfare!! A near perfect, like for like, match?
உந்தை என் துணைவன் அன்றே? ஓங்கு அறச் சான்றும் உண்டு -
“Your father was my great friend/ally. There is a righteous evidence for that.”
Ravana was alluding to the episode narrated in the Uttara Khaanda -
Ravana visits Kishkinta with an intent to fight Vaali. When he arrived there Vaalis’ coutiers say that he had gone out to offer oblations (sandhyavandhanam) at the oceans - one each direction, east, south, west and north and would be gone for a while. Ravana asks where he could find him, and he is informed where. Ravana goes to where Vaali is offering the rituals. Vaali, facing the sea, hears the footsteps behind him and is aware who is approaching him. Even without bothering to turn around, he gets hold of the Dasagriva and pockets him under his armpit. ### With Ravana thus held, Vaali leaps around to the next three destinations of sea, completes his oblations and returns to Kishkinta. On arrival, he drops Ravana out of his armpit clasp and enquires about his business. Shamefaced, Ravana admits his folly and offers to forge a life-long friendship with him. “I came here to fight, but I have been defeated by thee. Alas! What strength is thine! Holding me like a beast thou hast journeyed over the four oceans. … Thy prowess hath been sufficiently displayed. But now I wish, Oh! King of Monkeys! To make friends with thee for ever before fire. Oh! King of monkeys! From today, wife, sons, city, kingdom, enjoyment, clothes and food shall all be our common.” Courtesy “The Ramayana” - Uttara Khandam’ by Manmatha Nath Dutt…. Calcutta 1894 CE
### ‘bound in his tail’ is the popular lore and Kamban’s version as well.
Ravana now piles on, hoping to convert Angada:
"தாதையைக் கொன்றான் பின்னே தலை சுமந்து, இரு கை நாற்றி,
பேதையன் என்ன வாழ்ந்தாய்" என்பது ஓர் பிழையும் தீர்ந்தாய்;
சீதையைப் பெற்றேன்; உன்னைச் சிறுவனுமாகப் பெற்றேன்;
ஏது எனக்கு அரியது?' என்றான்--இறுதியின எல்லை கண்டான்.
Ravana, perched right on the precipice of his end, as it were, would tease, taunt and tantalise the young Angada with his word-artistry: You shall redeem yourself from the taunt: “Running behind the one who slew your father, with hands perpetually raised in prayer, what have you accomplished?” (by deserting Rama and accepting me as your father-like mentor). (In the bargain) I would have gained Sita and I would have you as my son as well.
தாதையைக் கொன்றான் பின்னே தலை சுமந்து, இரு கை நாற்றி - Look at the sharp deprecatory terms!
Ravana portrays an irresistible prospect for the young Angada:
இரு அந் நரர் இன்று, நாளை, அழிவதற்கு ஐயம் இல்லை;
உன் அரசு உனக்குத் தந்தேன்; ஆளுதி, ஊழி காலம்;
பொன் அரி சுமந்த பீடத்து, இமையவர் போற்றி செய்ய,
மன்னவன் ஆக, யானே சூட்டுவென், மகுடம்'என்றான்.