Episode 01 - Chapter 29 - Canto on Ravana mourning Indrajit.

Chapter 29 – Canto on Ravana mourning Indrajit - இராவணன் சோகப் படலம்

 

(Postscript to the previous canto – Slaying of Indrajit) –

Having showered so much of brotherly love and care and after praising him sky high, Rama delivers a dart that ought to hurt Lakshmana more grievously than the worst of Indrajit’s deadly ones:

 

ஆடவர் திலக! நின்னால் அன்று; இகல் அனுமன் என்னும்

சேடனால் அன்று; வேறு ஓர் தெய்வத்தின் சிறப்பும் அன்று;

வீடணன் தந்த வென்றி, ஈது’ என விளம்பி மெய்ம்மை,

ஏடு அவிழ் அலங்கல் மார்பன் இருந்தனன், இனிதின், இப்பால்.

 

Rama would address Lakshmana: “Oh! The best among men! This (victory) was not your making; nor was it the handiwork of that great disciple of ours, Hanuman. It was not, too, just the Grace of God. This victory was wrought by Vibheeshana.”

 

Why would Rama drop this bombshell? After showing such melting affection, and seemingly hailing his accomplishment? What was this public humiliation – Rama had said this with the wide world seeing (and the celestials watching as well) retribution for? How did Vibheeshana get into this equation? A whole lot of complex disquieting questions these. We shall consider them at the next stop.

 

We need to ponder these disquieting questions; let us look back some:

 

In the Naaga Paasam episode, gripped with intense grief, as he saw Lakshmana felled by the Naaga Paasam, Rama would blame Vibheeshana squarely and hard for that grievous mishap”

 

Rama would cry out at Vibheeshana and assails him in grief -

 

எடுத்த  போர்,  இலங்கை  வேந்தன்  மைந்தனோடு இளைய கோவுக்கு

அடுத்தது” என்று, என்னை வல்லை அழைத்திலை, அரவின் பாசம்

தொடுத்த கை தலையினோடும் துணித்து, உயிர் குடிக்க; என்னைக்

கெடுத்தனை; வீடணா!’ என்றான்-கேடு இலாதான்.

 

“Oh! Vibheeshana! You did not let me know that this fatal duel between my brother Lakshmana and Indrajit was leAadhing to this! If you had, I would have severed the hands that delivered this Naaga Paasam and that head as well. You failed me sorely.”… Selection 223.

 

கெடுத்தொழிந்தனை" trainslates to “You ruined me”. A very harsh accusation by Rama hurled at his most critical ally in the war – Vibheeshana.  Spurred obviously by his grief and shock seeing the carnage on the ground, to see his very alter ego, Lakshmana felled – all by Naga Paasam. The accusation is that Vibheeshana did not forewarn Rama in time when the Naga Paasam was delivered by Indrajit.

 

Prof. A.S.Gnanasambandan, a litterateur and one of the most copious contributors of commentaries on Kamba Ramayanam, would like to conclude that this hasty, very harsh accusation of his refuge, his ‘sixth brother’ as it were, must have been haunting Rama and he was looking for a proximate window – a suitable context – to assuage Vibheeshana adequately.

 

The question arises: why would Rama not have just apologized to Vibheeshana and explained that what he said was a product of his grief and the words did not issue from his conscious  mind.  Why would he have to level this wrong to Vibheeshana with another – even more grievous, even more deeply hurting – words hurled at his brother, one who had sacrificed his everything – marriage, sleep, food – for Rama’s sake?

 

Rama’s conduct here is inexplicable. Was this wholly a product of the severe stresses that Rama had to endure in that particular stage in the war? Weren’t warriors supposed to be insulated from such stresses? Or was there a logic – even divine purpose – in this strange conduct on the part of Rama, the epitome of virtue, truth, compassion and fortitude?

 

In the Aadhi Kaavya (Bala Khaanda), to Valmiki’s question

 

aatmavaan ko jitakrodho dyutimaan kaH anasuuyakaH |

kasya bibhyati devaaH ca jaata roShasya saMyuge ||

 

Who is that self-composed one, who controlled his ire, who is brilliant, non-jealous and whom do even the gods fear, when provoked to war...

 

Sage Narada replies:

 

ikShvaaku vaMsha prabhavo raamo naama janaiH shrutaH |

niyata aatmaa mahaaviiryo dyutimaan dhR^itimaan vashii

 

One  from Ikshvaku dynasty, known  as Rama by name. He is with a controlled self, highly valorous, resplendent, steadfast and a controller of (vice and vile... or) his own senses.

 

sarvashaastraarthatattvaj~no smR^itimaan pratibhaanavaan |

sarvaloka priyaH saadhuH Aadhiinaaatmaa vicakShaNaH

 

He is the knower of the meaning and essence of all the scriptures, excellent at memory, a brilliant one, and dear to all the worlds, gentle, level-headed and clear-headed in discriminating and distinguishing..

 

(Note the superlatives from Narada: ‘sarvaloka priyah; saadhuh; Aadhiinaatma; visakshaNah (clear-headed, discriminating and distinguishing).

 

(Rama is universally extolled as a controller of his senses, besides as a Dharmatma and Satyasandah.)

 

We looked at this possibility when Lakshmana ‘perceived’ himself to be that Almighty when he had to face the Narayana Astra which Indrajit delivered at him:

 

“As Lakshmana saw the approaching astra, he invoked in him the thought that he was Thirumaal himself and strode right in front of it.” …

 

“LAKSHMANA, ARROGATING TO HIMSELF THE THOUGHT THAT HE WAS THAT SUPREME BEING HIMSELF, SAVED HIM FROM THE DESTRUCTIVE NARAYANASTRA. BUT THAT FLEETING ARROGANCE WOULD COST HIM – RAMA WOULD PUNISH HIM, HUMILIATE HIM, FOR THAT IMPUDENT IMPERTINENCE – IN THE NEXT CANTO. THE UPANISHAD WOULD HAVE A MERE HUMAN ACCLAIM – ‘AHAM BRAHMASMI’ and ‘AYAMATMA BRAHMA’ – SO WHAT WAS LAKSHMANA’S INDISCRETION? WE WOULD SEE WHEN WE COME TO RAMA’S PUNISHING DRESSING DOWN FOR LAKSHMANA.” 

 

Would this pretentious invocation by Lakshmana have earned him that sharp, hurting rebuke from Rama?

 

Prof.Gnanasambandan gives up this speculative foray on the note: “This incarnation was that of a human. The human frailties and imperfections had to show somewhere. Thus it is that Rama’s character, etched in Dharma and Satya and more than everything else ‘mrudhu bashitham’ the soft-speaking one, produces these blotches of contrarian conduct – not just here. We could go back to the hurried promise he makes to the sages and hermits of Sarabhanga Asram that he would destroy the Rakshasas root and branch, without thinking through the obvious absence of direct provocation for him – he was not discharging royal duties in the forest, the Rakshasas had not caused him any offence for him to use his right to retribute, and eventually his having to fail in that promise. And the Vaali episode – his promising to Sugreeva the Kishkinta crown, vowing to kill Vaali who had not caused HIM any offence (here also he did not have any kshatriya duty as he was on an abdication journey that was to be ascetic. And, in a lighter vein, his flirtation with Surpanaka – even if in mock – did not befit him.

 

We recall the brilliant explanation reported to have been provided by Sri B.S.Raghavan’s grandfather,  Sahitee Vallabha Saraswata Saragna Sirkali T.Sundarachariar, a renowned exponent of the Valmiki Raayana and a preceptor who Sri V.S.Srinivasa Sastri paid rich accolades to:  “Ravana’s impregnable boon cover left out the humans as Ravana thought very poorly of humans as a possible risk to him. It was therefore that the incarnation had to be a human. A human ought to have all the attributes normally adducible to one – fickle mindedness, frailties, foibles. And this incarnation had to – for the sake of accomplishing the avatara sankalpa – demonstrate a few such human traits lightly tarnishing the Rama image – Dharmatma, Satyasandasca.

 

The crowning frailty, a wide crack in his Dharmatma, Mrdhubashini epitome would be witnessed later when he disowns Sita in public view and uses unbearable words that assailed her proverbial virtuosity.

 

Coming back to the present context, Rama rebukes Lakshmana so harshly apparently to redeem himself in the eyes of Vibheeshana; for the scene to be complete, he asserts that this major victory in the war – the killing of possibility the most potent force in the Rakshasa citadel – was to be attributed to Vibheeshana. We can very well understand that. But why bring in Hanuman in that transaction? Hanuman did not fight Indrajit in this battle; he only served Lakshmana as his mount. And, the Ayodhya princes owed such irredeemable debt to Hanuman already – including the saving of their lives through the Sanjeeva Parvatham. Why put him down here, even contextually? Who can explain Rama’s mind?)

 

***

Messengers hurry to Ravana to break him the news that Indrajit is no more:

 

ஓத ரோதன வேலை கடந்துளார்,

பூதரோதரம் புக்கென, போர்த்து இழி

சீதரோதக் குருதித் திரை ஒரீஇ,

தூதர் ஓடினர், தாதையின் சொல்லுவார்.

 

 Hurrying to Ravana to inform him about the major calamity, messengers had to wade through an unending sea of grieving and wailing, had to wade through a vast ocean of blood flow as well. (Going by their huge physique, the poet likens their entering into the well-secured entry gate of Lanka to huge hills disappearing into a humongous stomach.

 

ரோதனம் (wailing),  பூதரம்(mountain),  உதரம்(stomach),  சீதரோதம்  (cool waters) – all Sanskrit words lifted bodily into this verse.

 

பல்லும் வாயும் மனமும் தம் பாதமும்

நல் உயிர்ப் பொறையோடு நடுங்குவார், -

'இல்லை ஆயினன், உன் மகன் இன்று' எனச்

சொல்லினார் - பயம் சுற்றத் துளங்குவார்.

 

 Not bearing to use the word ‘died’ or its direct equivalent, the messengers would inform Ravana – ‘Your son is no more’.

 

Ravana’s first impulse – to kill the evil-boding messengers:

 

சுடர்க் கொழும் புகை தீ விழி தூண்டிட,

தடற்று வாள் உருவி, தரும் தூதரை

மிடற்று வீசல் உறா, விழுந்தான்அரோ -

கடல் பொருந் திரைபோல் கரம் சோரவே.

 

 His eyes spitting fire, Ravana draws his sword and lifts it to sever the (heads of) messengers; but his hands flail and flounder as grief and shock overtake anger. He fell – all his ten heads and twenty arms embracing the ground.

 

Ravana laments  his son’s demise:

 

மைந்தவோ!' எனும்; 'மா மகனே!' எனும்;

'எந்தையோ!' எனும்; 'என் உயிரே!' எனும்;

'முந்தினேன் உனை; நான் உளெனோ!' எனும்;-

வெந்த புண்ணிடை வேல் பட்ட வெம்மையான்.

 

“Oh! My Son! Oh! My precious child! Oh! My Father! Oh! My own life! Why did I not go ahead of you, why am I still around?”   the tragedy hurting him like a javelin twisted into his festering wound.  (The existing, festering wound is presumed to be the grief from the loss of Kumbhakarna.)

 

Biles over the relief to the celestials with Indrajit, their prime threat, now gone:

 

'புரந்தரன் பகை போயிற்று அன்றோ!' எனும்;'

அரந்தை வானவர் ஆர்த்தனரோ!' எனும்;

'கரந்தை சூடியும், பாற்கடல் கள்வனும்,

நிரந்தரம் பகை நீங்கினரோ!' எனும்.

 

 “Is Indra relieved now of his adversary? Did the celestials, harassed by us, applaud? Are Lord Siva and that thief (Thirumaal) in Thiruppaarkadal now permanently rid of their threat?”

 

'நீறு பூசியும் நேமியும் நீங்கினார்,

மாறு குன்றொடு வேலை மறைந்துளார்,

ஊறு நீங்கினராய், உவணத்தினோடு

ஏறும் ஏறி, உலாவுவார்' என்னுமால்.*

 

 The Ash-wearing Siva and Sudarsana-wielding Thirumaal were hiding in hillocks and seas (allegory for Kailasa and Thiruppaarkadal) (afraid of you). With that threat removed now with your demise, would they gambol around on their perches – the Rishaba and Garuda?”

 

கெட்ட தூதர் கிளத்தினவாறு ஒரு

கட்ட மானிடன் கொல்ல, என் காதலன்

பட்டு ஒழிந்தனனே!' எனும்; பல் முறை

விட்டு அழைக்கும்; உழைக்கும்; வெதும்புமால்.

 

 “Would what the wretched messengers said be true? Would my beloved son have died at all at the hands of a despicable human” He would call out for Indrajit, would fret and fume.

 

எழும்; இருக்கும்; இரைக்கும்; இரக்கம் உற்று

அழும்; அரற்றும்; அயர்க்கும்; வியர்க்கும், போய்

விழும்; விழிக்கும்; முகிழ்க்கும்; தன் மேனியால்,

உழும் நிலத்தை; உருளும்; புரளுமால்.

 

 Ravana would – rise, rest down, would sigh, would cry with tears of blood, would lament, would flail, perspire, would rise and then fall again, would look blankly and shut his eyes; and rolling on the ground, would plough the ground through.

 

Each head of Ravana would lament distinctly:

 

அய்யனே!' எனும், ஓர் தலை; 'யான் இனம்

செய்வெனே அரசு!' என்னும், அங்கு ஓர் தலை;

'கய்யனேன், உனைக் காட்டிக் கொடுத்த நான்,

உய்வெனே!' என்று உரைக்கும், அங்கு ஓர் தலை.

 

One head would cry out: Oh! My Dear!

The second one would lament: “Would I still be wearing  this crown?’

The third one would flagellate: “Having delivered you to death, should I live on?”

The fourth would beseech: “Would you not hug me with your mighty, sandal-smeared shoulders?”

The fifth one would exclaim: “Oh! The mighty archer! Would a hind (she-deer) kill a he-tiger?” The sixth one would assail Indrajit: “You unravelled the mightiest weapons hurled at you by Lord Siva and that Thirumaal, with your shield. Why, why would you not let those humans hear your valorous roar (of defeating them)?”

The seventh one would query: “Are you really dead? Don’t you see I am forlorn? Are you vengeful? Would you never come? I am hurting deep within me and all by myself; I am really afraid”

 

The eighth would shrink from the thought of having to see his remains on the battle-field infested by scavenging beasts and birds: “How can I to see your grand victory garland (that the great sages adorned you with when you bested Indra) being desecrated by the scavenging crows that infest the battle-field ?”(Not bearing to connect with the thought of having to see his son’s mortal remains, Ravana touches the fringe by talking about his son’s victory garland ( வாகை நாள்மலர்)

The ninth one would muse: “The celestial (Yaksha) women who would, every time they heard the twang of your mighty bow, involuntarily touch their ‘mangalyam’ (mangal sutra),would they cease doing that any more?”

The tenth would wonder: “The God of Death did not have it in him to come take your life. Oh! The matchless valourous one! Even deceiving me, where have you gone and hid?”

 

இன்னவாறு அழைத்து ஏங்குகின்றான் எழுந்து,

உன்னும் மாத்திரத்து ஓடினன், ஊழி நாள்

பொன்னின் வான் அன்ன போர்க்களம் புக்கனன்,

நன் மகன்தனது ஆக்கையை நாடுவான்.

 

 Wailing and lamenting thus, Ravana ran around aimlessly in different directions. And then he gets into the battle-field, all smeared red with blood, looking for the remains of his most loved son.

 

Ravana’s paraphernalia, including the celestials serving him, follow him with intense apprehension:

 

தேவரே முதலாகிய சேவகர்

யாவரும் உடனே தொடர்ந்து ஏகினார்,

'மூவகைப் பேர் உலகின் முறைமையும்

ஏவது ஆகும்?' என்று எண்ணி இரங்குவார்.

 

 Ravana’s retinue that included the celestials (subjugated by him) follow him to the battle-field, as he goes to find the mortal remains of his fallen son. They were deeply apprehensive – ‘what will happen to the future of the three worlds’ (as Ravana is bound to be infuriated).

 

Ravana looks for Indrajit’s remains foraging through the dead and the decimated on the battlefield.

கோடி கோடிக் குதிரையின் கூட்டமும்,

ஆடல் வென்றி அரக்கர்தம் ஆக்கையும்,

ஓடை யானையும், தேரும், உருட்டினான்,

நாடினான், தன் மகன் உடல், நாள் எலாம்.*

 

Among the crores of (dead) horses, the fallen Rakshasa dead, battle elephants and the destroyed chariots, Ravana looked for Indrajit’s dead remains all through the day, rolling the remains of the destruction around.

 

Ravana finds Indrajit’s severed arm:

 

மெய் கிடந்த விழி வழி நீர் விழ,

நெய் கிடந்த கனல் புரை நெஞ்சினான்,

மொய் கிடந்த சிலையொடு மூரி மாக்

கய் கிடந்தது கண்டனன், கண்களால்.

 

 Ravana found Indrajit’s severed hand, still holding his mighty bow and would weep and fume – like a fire kindled by the pouring of fuel.

 

‘கை’ becomes 'கய்' to accommodate rhyme (எதுகை)

 

பொங்கு தோள்வளையும் கணைப் புட்டிலோடு

அங்கதங்களும் அம்பும் இலங்கிட,

வெங் கண் நாகம் எனப் பொலி வெய்ய கை

செங் கையால் எடுத்தான், சிரம் சேர்த்தினான்.

 

 Ravana picked the fallen arm, adorned with the shoulder ornaments – and bearing the darts-filled quiver, and placed it on his heads (with reverence and grieving love.)

 

கணைப் புட்டிலோடு – Kamban misses a step here. The quiver was severed by Lakshmana and dispossessed of darts, Indrajit would pull out the darts on his chest and deliver them, that evoked admiration from the onlooking celestials, who showered a floral tribute on him –

“அடுகணைவன் தூணியை உரும் உறழ் பகழிகளால் துணிபட, முறைமுறை சிதறினனால்.”

அள்ளினன் பறிக்கும் தன்பேர்  ஆகமே ஆவம் ஆக,வள்ளல்மேல்  அனுமன்தன்மேல்  மற்றையோர் மல்திண் தோள்மேல்,உள்ளுறப் பகழி தூவி,

    ஆர்த்தனன் எவரும் உட்க.

தீரர்’ என்று அமரர் செப்பி, சிந்தினார், தெய்வப் பொற் பூ

 

How did the severed arm collect the quiver now?

 

கல் திண் மார்பில் தழுவும்; கழுத்தினில்

சுற்றும்; சென்னியில் சூட்டும்; சுழல் கணோடு

ஒற்றும்; மோந்திட்டு உருகும்; உளைக்குமால்;

முற்றும் நாளின் விடும் நெடு மூச்சினான்.

 

 Ravana would hug that (severed) arm with his chest, would wear it on his neck, would adorn his crown with it, would let his eyes kiss it; would smell it and would grieve, with his sighing resembling that of a departing life.

 

Ravana now finds the fallen (headless) torso:

 

கை கண்டான், பின் கருங் கடல் கண்டென,

மெய் கண்டான், அதன்மேல் விழுந்தான்அரோ -

பெய் கண் தாரை அருவிப் பெருந் திரை,

மொய் கண்டார் திரை வேலையை மூடவே.

 

After finding the arm, Ravana sees the fallen torso of his son (the torso is compared to a huge sea for its expanse and colour). He falls over his dead son and cries – his tears copious to fill the roaring seas.

 

அப்பு மாரி அழுந்திய மார்பைத் தன்

அப்பு மாரி அழுது இழி யாக்கையின்

அப்பும்; மார்பில் அணைக்கும்; அரற்றுமால்;

அப் புமான் உற்றது யாவர் உற்றார்அரோ!

 

 Ravana would pick up Indrajit’s body – filled with darts – and hug it to his own chest, would embrace it, would lament. Who could divine what distress that great man King enduring?

 

Kamban has a tantalsing wordplay in this verse – the first phonetic syllable in each of the four lines is அப்பு. In the first line அப்பு is the distorted equivalent of அம்பு; in the second line அப்பு would mean tears (water); in the third line it is part of a longer world அப்பும் – hug, ம் becoming silent in conjunction with the following word மார்பில்; in the last line the first and second words would need to be para phrased as அப் புமான் – that great man. புமான் is Sanskrit for a distinguished man.

 

The Thamizh verse grammar would classify this word play as 'யமகம்'

 

பறிக்கும், மார்பின் பகழியை; பல் முறை

முறிக்கும்; மூர்ச்சிக்கும்; மோக்கும்; முயங்குமால்;

'எறிக்கும் வெங் கதிரோடு உலகு ஏழையும்

கறிக்கும், வாயில் இட்டு, இன்று' எனக் காந்துமால்.

 

 Ravana would pluck the darts imbedded in Indrajit’s chest; would break them vengefully; would faint; would smell them (for the fragrance of warriorship); would hug them; and would swear: ‘I shall make mincemeat of the seven worlds, masticate them with my teeth.’

 

Ravana is distressed not finding Indrajit’s head:

 

கண்டிலன் தலை; 'காந்தி, அம் மானிடன்

கொண்டு இறந்தனன்' என்பது கொண்டவன்,

புண் திறந்தன நெஞ்சன், பொருமலன்,

விண் திறந்திட, விம்மி, அரற்றினான்:

 

Ravana, not finding Indrajit’s son, concludes – ‘That human (Lakshmana) should have carried it with him’ with his internal wounds prised with distress and pain, would wail aloud, the wail hitting the sky.

 

(Rama imposes an unforgettable punishment on Ravana and the Rakshasas: Kumbhakarna’s head was heaved into the sea (at Kumbhakarna’s request) and Ravana would gain only his other remains. Now, even more cruelly, Ravana is denied the sight of his dead son’s full mortal remains; the head is with the enemy camp – as a memorable prize. The accentuatd vengeful wrath of Ravana is thus understandable.)

 

Ravana flagellates himself for his impotence – in not delivering a fitting retribution:

 

'நிலையின் மாதிரத்து நின்ற யானையும், நெற்றிக் கண்ணன்

மலையுமே, எளியவோ, நான் பறித்தற்கு? மறு இல் மைந்தன்

தலையும் ஆர் உயிரும் கொண்டார்அவர் உடலோடும் தங்க,

புலையனேன் இன்னும் ஆவி சுமக்கின்றேன் போலும் போலும்!

 

“What if I could pluck the mighty tusks of the Dig Gajas? What if I could pluck and lift that Kailasa, the seat of the three-eyed Siva? Of what worth these? I am a wretch – still bearing life in this body, while the ones who took away my dear son’s life – and with it his head – have their lives still left in their bodies?’

 

எரி உண அளகை மூதூர், இந்திரன் இருக்கை எல்லாம்

பொரி உண, உலகம் மூன்றும் பொது அறப் புரந்தேன் போலாம்!

அரி உணும் அலங்கல் மௌலி இழந்த என் மதலை யாக்கை

நரி உணக் கண்டேன்; ஊணின், நாய் உணும் உணவு நன்றால்!

 

“I could set Kubera’s splenderous Alakapuri afire. I could cause Indra’s Amaravati to incinerate. I could lord over all the three worlds with no contest. Lo! I amd condemned to see the grandly garlanded body of my dear son being feasted on by jackals. What befits me as food is – like dogs do – my own vomit.

 

'பூண்டு, ஒரு பகைமேல் புக்கு, என் புத்திரனோடும் போனார்

மீண்டிலர் விளிந்து வீழ்ந்தார்; விரதியர் இருவரோடும்

ஆண்டு உள குரங்கும், ஒன்றும் அமர்க் களத்து,ஆரும் இன்னும்

மாண்டிலர்; இனி மற்று உண்டோ, இராவணன் வீரவாழ்க்கை?

 

“Resolute to take on their adversaries, the Rakshasas who accompanied my son, none of them returned; all of them died. The two ascetic humans and the vanaras with them – none of them is believed to have been killed in battle. Is there a better tribute to Ravana’s prowess?”

 

கந்தர்ப்பர், இயக்கர், சித்தர், அரக்கர்தம் கன்னிமார்கள்,

சிந்து ஒக்கும் சொல்லினார், உன் தேவியர், திருவின் நல்லார்,

வந்து உற்று, 'எம் கணவன்தன்னைக் காட்டு' என்று, மருங்கில் வீழ்ந்தால்,

அந்து ஒக்க அரற்றவோ, நான் கூற்றையும் ஆடல் கொண்டேன்!*

 

“The women of Gandharvas, Yakshas and Siddhas, the sweet-tongued ones, and your own wives, should they arrive here and ask me ‘Show us our husbands” and fall at my feet, should I join them in their wail? Did I defeat the God of Death only to bear that ingnominiy?”

 

'சினத்தொடும் கொற்றம் முற்றி, இந்திரன் செல்வம் மேவி,

நினைத்தது முடித்து நின்றேன்; நேரிழை ஒருத்தி நீரால்,

எனக்கு நீ செய்யத்தக்க கடன் எலாம், ஏங்கி ஏங்கி,

உனக்கு நான் செய்வதானேன்! என்னின் யார் உலகத்து உள்ளார்?'

 

“Through my vengeful anger I vanquished everything. I usurped Indra’s wealth and resplendence. I achieved everything I set my mind to. Now, because of the tears of a woman, I am fated to do those final oblations for you, instead of you doing them for me. Who could be more wretched in this world than me?”

 

(Lakshmana would tell Indrajit: “கரக்கும் நுந்தைக்கு நீ செயக்  கடவன கடன்கள்

இரக்கம் உற்று, உனக்கு அவன் செயும் ‘ (The final rituals which you, as a son, are enjoined to do to your father (who is hiding from battle), he shall do for you, immersed in grief.)

 

Ravana returns to Lanka carrying the remains of his son:

 

என்பன பலவும் பன்னி, எடுத்து அழைத்து, இரங்கி ஏங்கி,

அன்பினால் மகனைத் தாங்கி, அரக்கியர் அரற்றி வீழ,

பொன் புனை நகரம் புக்கான்; கண்டவர் புலம்பும் பூசல்,

ஒன்பது திக்கும், மற்றை ஒரு திக்கும், உற்றது அன்றே.

 

Lamenting variously thus, calling out, pitifully, longingly, Ravana, carrying the remains of Indrajit with that paternal love, returned to Lanka, to the accompaniment of the wailing of Rakshasa women. The crying of those who witnessed this reached the ends of all the ten directions.

 

ஆவியின் இனிய காதல் அரக்கியர் முதல்வர் ஆய

தேவியர் குழாங்கள் சுற்றி, சிரத்தின்மேல் தளிர்க் கை சேர்த்தி,

ஓவியம் வீழ்ந்து வீழ்ந்து புரள்வன ஒப்ப, ஒல்லைக்

கோ இயல் கோயில் புக்கான், குருதி நீர்க் குமிழிக் கண்ணான்.

 

As Indrajit’s several wives, Rakshasa and other races, with hands held over their heads, would roll in uncontained grieving, resembling beautiful portraits folling in the dust, Ravana entered his royal palace.

 

Mandodhari, Indrajit’s mother, grieves:

 

தலையின்மேல் சுமந்த கையள், தழலின்மேல் மிதிக்கின்றாள்போல்

நிலையின்மேல் மிதிக்கும் தாளன், நேசத்தால் நிறைந்த நெஞ்சள்,

கொலையின் மேல் குறித்த வேடன் கூர்ங் கணை உயிரைக் கொள்ள,

மலையின்மேல் மயில் வீழ்ந்தென்ன, மைந்தன்மேல் மறுகி வீழ்ந்தாள்.

 Mandodhari, fell on the remains of her son Inderjit, with her slender hands held aloft, in shock as if she had tread on burning embers. She resembled a lovely peacock flopping on a hill, hit by the death-dealing dart of a hunter.  The allegory likens Mandodhari to a peacock and the remains of Indrajit to a hill.

 

Mandodhari’s condition is captured in this verse:

 

உயிர்த்திலள்; உணர்வும் இல்லள்; 'உயிர் இலள்கொல்லோ!' என்னப்

பெயர்த்திலள், யாக்கை; ஒன்றும் பேசலள்; விம்மி யாதும்

வியர்த்திலள்; நெடிது போது விம்மலள்; மெல்ல மெல்ல,

அயர்த்தனள் அரிதின் தேறி, வாய் திறந்து, அரற்றலுற்றாள்;

 

She was bereft of breathing, devoid of senses, appeared to have breathed her last; would not move, would utter no word , did not cry or moan, would not even mutter for a long time, and very gradually coming to her senses would lament aloud:

 

கலையினால் திங்கள் என்ன வளர்கின்ற காலத்தே உன்,

சிலையினால் அரியை வெல்லக் காண்பது ஓர் தவம் முன் செய்தேன்;

தலை இலா ஆக்கை காண எத் தவம் செய்தேன்! அந்தோ!

நிலை இலா வாழ்வை இன்னும் நினைவெனோ, நினைவு இலாதேன்?

 

“Even when you grew like a waxing moon I was ascetically blessed to see you vanquish Indra with your archery. Lo! What ascetic boons have I gained to be fated to see your headless remains? Of what value is the capricious life?”

 

தாள் அரிச் சதங்கை ஆர்ப்பத் தவழ்கின்ற பருவம்தன்னில்,

கோள் அரி இரண்டு பற்றிக் கொணர்ந்தனை; கொணர்ந்து, கோபம்

மூளுறப் பொருத்தி, மாட முன்றினில் முறையின் ஓடி

மீள அரு விளையாட்டு இன்னம் காண்பெனோ, விதியிலாதேன்!

 

With your anklets tinkling,  even as a toddler, you caught two fierce lions and brought them to the terrace and provoking them to fight each other, you ran around them. Would I, the ill-fated wretch,  ever to get to see you play again?

 

‘அம்புலி! அம்ம வா!' என்று அழைத்தலும், அமர் வெண் திங்கள்

இம்பர் வந்தானை அஞ்சல் என இரு கரத்தின் ஏந்தி,

வம்புறும் மறுவைப் பற்றி, 'முயல்' என வாங்கும் எண்ணம்,

எம் பெருங் களிறே! காண, ஏசற்றேன்; எழுந்திராயோ!

 

“As a child) when you beckoned the moon**

The moon, afraid of disobeying your command, arrived at your side instantly. And you held him in your two hands, asking him not to fear, you pointed the blotch (on the moon) and called out ‘oh! Hare!’ and tried to pluck it. Oh! My great battle-elephant! I sorely desire to see you do that again, would  you not get up?”

 

Mandodhari worries for Ravana’s fate:

 

'பஞ்சு எரி உற்றது என்ன அரக்கர்தம் பரவை எல்லாம்

வெஞ் சின மனிதர் கொல்ல, விளிந்ததே; மீண்டது இல்லை;

அஞ்சினேன் அஞ்சினேன்; அச் சீதை என்று அமுதால் செய்த

நஞ்சினால், இலங்கை வேந்தன் நாளை இத் தகையன் அன்றோ?'

 

“Like cotton consumed by fire, the Rakshasa forces have all been destroyed – killed by those humans – no one has returned. I am afraid, really afraid. Because of that Sita, that killer poison made of divine nector, would the King of Lanka meet this same fate?”

(Mandodhari faults Sita; would not see Ravana’s sins as the cause of all this devastation).

 

Incited by Mandodhari’s lament, blaming Sita, Ravana is provoked and would want to kill Sita:

 

'வன் தழைக் கல்லின் நெஞ்சின் வஞ்சகத்தாளை, வாளால்

கொன்று இழைத்திடுவென்' என்னா, ஓடினன், அரக்கர் கோமான்.

 

 

“I shall kill that stone-hearted, vengeful one with my sword and avenge (the death of Kumbhakarna and indrajit)” Thus ranting, Ravana rose and started running (towards Asoka Vanam.) Ravana uses the epithet – ‘stone-hearted one’ – for Sita seeing all his efforts to woo her and make her change her mind were futile. Even in this totally hopeless moment, he needed to lament about his failure as a suitor!.

 

(As the rest of the assembly stood stupefied and unable to stop their King, Mahodhara summons the courage to stop him. )

 

நீர் உளதனையும், சூழ்ந்த நெருப்பு உளதனையும், நீண்ட

பார் உளதனையும், வானப் பரப்பு உளதனையும், காலின்

பேர் உளதனையும், பேராப்