Episode 01 - Chapter 5 - Canto on Vibheeshana taking Rama's refuge.

Chapter 5 – Canto on Vibheeshana Taking (Rama’s) Refuge - வீடணன் அடைக்கலப் படலம்

 

(Postscript to the narrative in the previous page – Delving into our Puranas is not for the faint-hearted. I felt foolish as I browsed through hundreds of pages of narratives – I went through four of the puranas – but it was rewarding as well. The structure of these monumental works is itself interesting: it offers four or five distinct components – the metaphysical one, the mythological one, the philosophical one and, interestingly, the one that seeks to present the geography and political delineations of Bharata Varsha in those relevant Puranic days.

 

The objective of my excursion – irrelevant to the main narrative but fired by the inquisition – how has this most dramatic and most emotionally stirring incarnation been presented and treated by the different platforms of presentation – was eventually validated as Mrs.Jalaja Prasanna has so expertly captured – in her inimitable style – in the follow-up to this selection.

 

The takeaway was this, I presume:  looking to Puranic sources for authentic, verifiable narratives relating to the happenings of the earlier ‘yugas’ is fraught with the risk of the inquirer getting bewildered and non-plussed.)

 

We are moving into familiar territory – the main epic. We are moving into one of the three or four most debated cantos in the epic, the others being the killing of Vaali and the agni pravesam of Sri Piratti – Vibheeshana deserting Lanka and seeking refuge of Rama and Rama accepting him and granting him refuge.

 

As Vibheeshana concludes his counsel to Ravana, Ravana remained unimpressed, impassive, indeed unaffected by all the forceful messages that Vibheeshana conveyed,the only constant was that he was in suppressed rage:

 

கேட்டனன் இருந்தும், அக் கேள்வி தேர்கலாக்

கோட்டிய சிந்தையான், உறுதி கொண்டிலன், -

மூட்டிய தீ என முடுகிப் பொங்கினான் -

ஊட்டு அரக்கு ஊட்டிய அனைய ஒண் கணான்.

 

Ravana listened to all that Vibheeshana had to say. Because his mind was riveted in the wicked thoughts and ruminations, he did not see any merit in whatever Vibheeshana had to say, as counsel. Instead, he boiled over in fury – like a tinder box sparked; his eyes reddened like melted red was. முடுகி = instantly.

 

Ravana responds to Vibheeshana, rubbishing his messages and underscoring the apparent intent of Vibheeshana, as the context constructed: criticizing his own brother in that hour of peril for the whole of Lanka, praising the prowess of Lanka’s enemy who had arrived at the gates, heralding war. Some very sharp, carping innuendoes from Ravana, castigating his well-meaning brother:

 

"இரணியன் என்பவன் எம்மனோரினும்

முரணியன்; அவன்தனை முருக்கி முற்றினான்,

அரணியன்" என்று, அவற்கு அன்பு பூண்டனை -

மரணம் என்று ஒரு பொருள் மாற்றும் வன்மையோய் !

 

“Because He (Rama in his earlier incarnation as Narasimha) assaulted and killed Hiranya (Kashipu), reportedly mightier than me, you seem to consider him a better refuge now and therefore you are investing your affections in him. You seem to be adept in eluding death (by avoiding the war and fleering / switching sides?)!”

 

More disparaging scorn and mauling from Ravana:

 

'ஆயவன் வளர்த்த தன் தாதை யாக்கையை

மாயவன் பிளந்திட மகிழ்ந்த மைந்தனும்,

ஏயும் நம் பகைஞனுக்கு இனிய நண்பு செய்

நீயுமே நிகர்; பிறர் நிகர்க்க நேர்வரோ ?

 

“Who could be equated with you, one who is inclined to confer your friendship on our sworn enemy – other than that illustrious son (of Hiranya Kashipu),who, as his own father that brought him into this world and brought him up was being gored and killed by Sri Narasimha, looked on with delight?”

 

More scorn, more darting, damning epithets:

 

'பாழி சால் இரணியன் புதல்வன் பண்பு என,

சூழ்வினை முற்றி, யான் அவர்க்குத் தோற்றபின்,

ஏழை நீ என் பெருஞ் செல்வம் எய்தி, பின்

வாழவோ கருத்து ? அது வர வற்று ஆகுமோ ?

 

 “Like that son of the all powerful Hiranya Kashipu, who, after thus getting rid of his father, got anointed as the Sovereign, is that your plan as well? Betimes as destiny converges on us and should I happen to be vanquished by him (Rama), you, the wretch, do you expect to inherit all my riches (and Lanka’s reign), and live (happily ever after)? Is that your intent? Do you really believe that it will happen that way?”

 

'முன்புற அனையர்பால் அன்பு முற்றினை;

வன் பகை மனிதரின், வைத்த அன்பினை;

என்பு உற உருகுதி; அழுதி; ஏத்துதி;

உன் புகல் அவர்; பிறிது உரைக்க வேண்டுமோ ?

 

“You were already deeply fond of those adversaries, weren’t you? Flowing with that love of our damnable adversaries, go! Indulge in an emotional melt to your bones, cry, and adore them to your fill! They are your despicable refuge – what remains to be said?”

 

'நண்ணின மனிதர்பால் நண்பு பூண்டனை;

எண்ணினை செய்வினை; என்னை வெல்லுமாறு

உன்னினை; அரசின்மேல் ஆசை ஊன்றினை;

திண்ணிது உன் செயல்; பிறர் செறுநர் வேண்டுமோ ?

 

“You cemented friendship with those men who are at the gates of Lanka – battle-ready. You have thought through what you would do (from here onwards). Your thoughts are all centered on my getting worsted in that war. And, on the resulting plum of reign of Lanka. Your deeds are well-designed. Do I need another enemy?”

 

Ravana presents past evidence for his arraigning Vibheeshana thus:

 

 அன்று வானரம் வந்து நம் சோலையை அழிப்பக்

“கொன்று தின்றிடுமின்! “ எனத் தூதரைக் கோறல்

வென்றி அன்று என விலக்கினை; மேல்விளைவு எண்ணி;

துன்று தாரவன் துணை எனக் கோடலே துணிந்தாய்.

 

“When that monkey arrived and started devastating our (Ashoka Vana) grove and I had asked it to be killed and eaten for meat, you intervened and pleaded that it was not valorous to kill a messenger. You ought to have thought ahead then. Now you have gone to the point of seeking refuge in the garlanded-Rama and have me killed (by him).”

 

அஞ்சினை ஆதலின், அமர்க்கும் ஆள்அலை;

தஞ்சு என மனிதர்பால் வைத்த சார்பினை;

வஞ்சனை மனத்தினை; பிறப்பு மாறினை;

நஞ்சினை உடன் கொடு வாழ்தல் நன்மையோ ?

 

“Because of your cowardice, you are unfit for the war. You have descended to ally with those humans, taking refuge in them; you have a vengeful, scheming mind. You have forsaken your Rakshasa tribe. How could anyone live with (such) inveterate poison?”

 

'பழியினை உணர்ந்து, யான் படுக்கிலேன், உனை;

ஒழி, சில புகலுதல்; ஒல்லை நீங்குதி;

விழி எதிர் நிற்றியேல், விளிதி' என்றனன் -

அழிவினை எய்துவான், அறிவு நீங்கினான்.

 

“Considering the blame that would accrue, I am not killing you. Stop lecturing me. Get lost – immediately. If you stand in my sight, you shall die.” So battered Ravana, his sibling, having lost all bearings of rationality.

 

As Ravana leaves no quarters for Vibheeshana remaining with him and on distinct banishment, Vibheeshana departs from Lanka:

 

என்றலும், இளவலும் எழுந்து, வானிடைச்

சென்றனன்; துணைவரும் தானும் சிந்தியா -

நின்றனன்; பின்னரும், நீதி சான்றன,

ஒன்று அல பலப்பல, உறுதி ஓதினான்;

 

 As Ravana virtually banished Vibheeshana from his presence – on pain of getting killed – Vibeeshana left – rising skywards; his ministers who accompanied him and he paused and thought – what next? Even after severing himself from his brother and the Court, standing  where he was, Vibheeshana would continue to counsel Ravana – repeatedly enjoining on him the righteous ways of his extricating himself and Lanka from the oncoming peril.

 

'வாழியாய் ! கேட்டியால்: வாழ்வு கைம்மிக

ஊழி காண்குறு நினது உயிரை ஓர்கிலாய்,

கீழ்மையோர் சொற்கொடு கெடுதல் நேர்தியோ ?

வாழ்மைதான், அறம் பிழைத்தவர்க்கு, வாய்க்குமோ ?

 

“Oh! My dear brother! Let good tides be unto you. Kindly bear me out. You do not seem to be conscious of the limits of acclaim to which your life could be enriched and elevated. Why would be seek your decline and downfall, (losing all your strengths, skills and might, prowess and invincibility that you have gained from your ascetics-earned boons,  choosing to be guided by the counsel of the wicked and the mean? Would anyone who gives up righteousness, at all attain a good life?”

 

Vibheeshana paints for Ravana what is arriving for him:

 

புத்திரர், குருக்கள், நின் பொரு இல் கேண்மையர்

மித்திரர், அடைந்துளோர், மெலியர், வன்மையோர்,

இத்தனை பேரையும், இராமன் வெஞ் சரம்

சித்திரவதை செயக் கண்டு, தீர்தியோ ?

 

“(All your) progeny, your gurus and elder counselors, your incomparable kin, your friends, those multitudes that live under your protection, the enfeebled and the impaired, the valiant ones – all these being brutalized and slain by the darts of Rama, are you bent on seeing all that before you yourself perish?” மித்திரர் – a sanskrit term ‘mitra’ adapted in thamizh.

 

The Aadhi Kaavya has some stirring verses hereabouts:

 

तो हि बाह्वन्तरभोगराशि |

श्चिन्ताविषः सुस्मिततीक्षणदम्ष्ट्रः |

पञ्चाङ्गुलीपञ्चशिरोऽतिकायः |

सीतामहाहिस्तव केन राजन्

 

vR^ito hi baahvantarabhogaraashi |

shchintaaviShaH susmitatiikshaNadamShTraH |

paJNcaaN^guliipaJNcashiro.atikaayaH |

siitaamahaahistava kena raajan

 

O, king! You are wrapped around your neck by this great serpent called Sita, with heap of expended hoods as her bosom, her distress the poison  and the sharp fangs  her sweet smile and with five hoods as her five fingers."

 

यावद्धि केशग्रहणात्सुहृद्भिः |

समेत्य सर्वैः परिपूर्णकामैः |

निगृह्य राजा परिरक्षितव्यो |

भूतैर्यथा भीमबलैर्गृहीअः

 

sametya sarvaiH paripuurNakaamaiH |

nigR^ihya raajaa parirakshitavyo |

bhuutairyathaa bhiimabalairgR^ihiiaH

 

All the well-wishers who are getting their desires fulfilled by the king, should come together and protect the king by coercion even by pulling his hair if necessary as he is  possessed by powerful evil spirits – shall be protected by his  kith and kin."

 

Vibheeshana uses a quote of ancient wisdom to remind those in the Court who are not standing up – have the daring – to tell the Sovereign what he needs as good counsel.

 

परस्य वीर्यम् स्वबलम् च बुद्ध्वा |

स्थानम् क्षयम् चैव तथैव वृद्धिम् |

तथा स्वपक्षे प्यनुमृश्य बुद्ध्या |

वद्त् क्षमम् स्वामिहितम् स मन्त्री

 

parasya viiryam svabalam ca buddhvaa |

sthaanam kshayam caiva tathaiva vR^iddhim |

tathaa svapakshe pyanumR^ishya buddhyaa |

vadt kshamam svaamihitam sa mantrii |

 

“A counselor is he, who after knowing the strength of the enemies and that of his own (master) and even so duly grasping with his intellect the ground context – the military strengths and weaknesses  on both sides, renders advice that is truly good ( svaamihitam) for the Sovereign, couched in appropriate words.”

 

Thiruvalluvar would have a good minister give his sovereign the right counsel, even if the Sovereign is a distilled fool:

 

அறிகொன்று அறியான் எனினும் உறுதி

உழையிருந்தான் கூறல் கடன்   (638)

-

 Ravana says his brother is more dangerous than a venomous snake:

 

वसेत् सह सपत्नेन क्रुद्धेन आशी विषेण च |

न तु मित्र प्रवादेन सम्वस्च्चत्रुणा सह

 

vaset saha sapatnena kruddhena aashii viSheNa ca |

na tu mitra pravaadena samvascchatruNaa saha

 

“One can live even with an enemy or with a venemous snake, but one cannot stay together with an adversary yet avowing himself as a friend"

 

विद्यते गोषु सम्पन्नम् विद्यते ज्ञातितो भयम् |

विद्यते स्त्रीषु चापल्यम् विद्यते ज्ञातितो भयम् ||

 

vidyate goShu sampannam vidyate jJNaatito bhayam |

vidyate striiShu caapalyam vidyate GYaatito bhayam ||

 

There is wealth in cows. There is fear (undisclosed threat) from kinsmen (vidyate jJNaatito bhayam.) There is fickleness in women. There is austerity in Brahmins."

 

योऽन्यस्त्वेवम्विधम् ब्रूयाद् वाक्यमेतन्निशाचर |

अस्मिन् मुहूर्ते न भवेत् त्वाम् तु धिक् कुलपांसनम्

 

yo.anyastvevamvidham bruuyaad vaakyametannishaacara |

asmin muhuurte na bhavet tvaam tu dhik kulapaa.nsanam

 

Oh! Nocturnal One! (Nisachara!), If any other person had uttered these words in this manner, he will be ceasing to exist at this moment. O, destroyer of race! Oh! Accursed One!"

 

Vibheeshana finally bids Aadhieu to his brother:

 

எத்துணை வகையினும் உறுதி எய்தின,

ஒத்தன, உணர்த்தினேன்; உணரகிற்றிலை;

அத்த ! என் பிழை பொறுத்தருளுவாய்' என,

உத்தமன் அந் நகர் ஒழியப் போயினான்.

 

 “I have tried to bring to you counsel in all ways within my command, in order to help you in your hour of tribulation. You have not taken that in. My Father! Kindly do bear with me.” With those words of parting, Vibheeshana left Lanka.  என் பிழை பொறுத்தருளுவாய்' – Kindly do bear with me – was in the context that Ravana bade him to stop his unwelcome counselling - 'சில  புகலுதல்   ஒழி'  .

 

அனலனும், அனிலனும், அரன், சம்பாதியும்

வினையவர் நால்வரும், விரைவின் வந்தனர்:-

கனை கழல் காலினர், கருமச் சூழ்ச்சியர், -

இனைவரும் வீடணனோடும் ஏயினார்.

 

The four ministers of Vibheeshana, Analan, Anilan, Aran and Sampathi, ones able and wise, and skilled to think through, plan and counsel, accompanied him.

 

அரக்கனும், ஆங்கண் ஓர் அமைச்சர் நால்வரும்,

'குரக்கு இனத்தவரொடும் மனிதர், கொள்ளை நீர்க்

கரைக்கண் வந்து இறுத்தனர்' என்ற காலையில்,

'பொருக்கென எழுதும்' என்று எண்ணிப் போயினார்.

 

That Rakshasa (Vibheeshana) and his four ministers, aware that the vanara armies and the two men – Rama and Lakshmana – had arrived at the sea front, left towards that camp. (The poet uses the appellation – Rakshasa  - அரக்கன் – for Vibheeshana, going by his tribal affiliation though he used the elevating term earlier - உத்தமன்

 

அளக்கரைக் கடந்து, மேல் அறிந்து, நம்பியும்,

விளக்கு ஒளி பரத்தலின், பாலின் வெண் கடல்

வளத் தடந் தாமரை மலர்ந்ததாம் என,

களப் பெருந் தானையைக் கண்ணின் நோக்கினான்.

 

Crossing the beautiful sea and arriving on its norther shore, Vibheeshana viewed the meandering expanse of the vanara army emcamped on the white sands of the sea front – reminding him of the countless lotuses blooming in the Thirupparkadal.

 

ஊனுடை உடம்பின உயிர்கள் யாவையும்

ஏனைய ஒரு தலை நிறுத்தி எண்ணினால்,

வானரம் பெரிது' என, மறு இல் சிந்தையான்,

தூ நிறச் சுடு படைத் துணைவர்ச் சொல்லினான்:

 

Vibheeshana makes a mental evaluation of the vanara army that he viewed – ‘If all the beings of this world are counted on one side, this vanara army would be far greater than that sum’ observed Vibheeshana to his ministers.

 

'அறம்தலை நின்றவர்க்கு அன்பு பூண்டனென்;

மறந்தும் நன் புகழ் அலால் வாழ்வு வேண்டலென்;

"பிறந்த என் உறுதி நீ பிடிக்கலாய்" எனாத்

துறந்தனென்; இனிச் செயல் சொல்லுவீர்' என்றான்.

 

 Vibheeshana, addressing his four ministers, posed this question: ‘I have vested my affection in these two – Rama and Lakshmana – who have committed themselves to dharma. I shall not desire to live except with righteous means. I had to leave my brother Ravana only because he (adamantly) spurned and rejected my good counsel. You please tell me what should I do next.’

 

(Vibheeshana circumscribes the context for the ministers for them to respond to – within that circumscription. It is the wiser means of seeking counsel, in order that a free-wheeling counsel does not produce outlandish, unacceptable propositions. Vibheeshana underscores his staunch affiliation to dharma – the righteous means of living and amplifies that by saying that he shall not live by any other means. The counsel had had to be within that confine circumscribed by him.

 

The poet reminds us, when adducing to Vibheeshana மறந்தும் நன் புகழ் அலால் வாழ்வு வேண்டலென் – ‘Even in a lapse of mind, I shall not seek to live except through righteous means’ , the following ‘PURANAANOORU’ adoration of great souls:

 

உண்டாலம்ம இவ்வுலகம் இந்திரர்

அமிழ்தம் இயைவதாயினும் இனிதெனத்

தமியரும் உண்டலுமிலரே முனிவிலர்

துஞ்சலுமிலர் பிறர் அஞ்சுவது அஞ்சிப்

புகழெனின் உயிருங் கொடுக்குவர் பழியெனின்

உலகுடன் பெறினுங் கொள்ளலர் அயர்விலர்

அன்ன மாட்சி அனையராகித்

தமக்கென முயலா நோன்றாட்

பிறர்க்கென முயலுந ருண்மையானே .. (கடலுள் மாய்ந்த இளம்பெருவழுதி)

 

“This whole world thrives… only because of the high-souled ones, who

Shall not partake of the divine nectar by themselves (to the exclusion of others) even if proferred by Indra himself; they are wholly devoid of anger; they do not lie back (from responsibilities); they fear what ought to be feared; they would stake their very lives for the sake of righteous reputation; they would shun the whole world if it was offered attached with a blame; they are tireless; with those attributes, these ones who strove not for themselves but doth so for the rest of the world. That is the truth.”

 

(One of the widely celebrated PURANAANOORU verses, this one is)

 

Back to Vibheeshana and his ministers:

 

'மாட்சியின் அமைந்தது வேறு மற்று இலை;

தாட்சி இல் பொருள் தரும் தரும மூர்த்தியைக்

காட்சியே இனிக் கடன்' என்று, கல்வி சால்

சூட்சியின் கிழவரும், துணிந்து சொல்லினார்.

 

Vibheeshana’s ministers echo his own inner thought – ‘There is nothing more honourable: seeing Rama, the embodiment of Dharma, is the thing we should elect to do.’

 

For the sake of rhyme எதுகை the poet distorts தாழ்ச்சி (humiliation) as தாட்சி; சூழ்ச்சி (thinking through) as சூட்சி.

 

Vibheeshana applauds them reAadhily:

 

'நல்லது சொல்லினீர்; நாமும், வேறு இனி

அல்லது செய்துமேல், அரக்கர் ஆதுமால்;

எல்லை இல் பெருங் குணத்து இராமன் தாள் இணை

புல்லுதும்; புல்லி, இப் பிறவி போக்குதும்.

 

 

Vibheeshana approves: “Well said. If we went in any way other than seeking the refuge of Sri Rama, we shall be only reaffirming our Rakshasa birth (and its evil content). If we need deliverance from births, we should surrender at the feet of Sri Rama, the One with limitless compassion.”

 

The poet brings in an interesting social view – when a person’s character is weighed by the society at large, the race or community to which he belongs does weigh in (அரக்கர் ஆதுமால்)

 

Thiruvalluvar expatiates this:

 

மனத்தானாம் மாந்தர்க் குணர்ச்சி இனத்தானாம்

இன்னான் எனப்படுஞ் சொல். (Thirukkural – 453)

 

Man naturally acquires wisdom and character through his mind; but his association, his belonging to a component of society, shall also define his character.

 

‘NalAadhiyar’ goes a step further –

 

மனத்தால் மறுவிலரேனும் தாம் சேர்ந்த

இனத்தால் இகழப் படுவர் – புனத்து

வெறிகமழ் சந்தனமும் வேங்கையும் வேமே

எறிபுனந் தீப்பட்டக் கால்.

 

Even if one is of a spotless character by his own individual nature, his belonging to a component of society, his association would adduce a stain on that reputation – the lowly ‘vengai’ tree as well the rare and valued sandal tree both get incinerated when the forest is afire.

 

Vibheeshana believes that his leaving Lanka, leaving the court of Ravana and seeking the refuge of Sri Rama, the embodiment of Dharma, his ‘Rakshasa’ identity – its evil and wicked attributes – would also change. His remaining amidst the Rakshasa crowd, even with his dharmic inclinations would still have him identified as a Rakshasa.

 

முன்புறக் கண்டிலென்; கேள்வி முன்பு இலென்;

அன்பு உறக் காரணம் அறியகிற்றிலேன்;

என்பு உறக் குளிரும்; நெஞ்சு உருகுமேல், அவன்

புன் புறப் பிறவியின் பகைஞன் போலுமால்.

 

 Vibheeshana melts internally at the thought of Rama.

“I had not seen him before. I have not heard about him. I am clueless why I am drawn to him with my obeisance and love. I am feeling cool to my bones. My heart melts. Maybe it is because He is the annihilator of the cycle of lowly births.”

 

Kamban has Hanuman melt similarly when he first sees Rama:

 

துன்பினைத் துடைத்து, மாயத் தொல்  வினை தன்னை நீக்கி,

தென் புலத்து அன்றி, மீளா நெறி உய்க்கும் தேவ்ரோதாம்?

என்பு எனக்கு உருகுகின்றது; இவர்கின்றது அளவு இல் காதல்;

அன்பினுக்கு அவதி இல்லை; அடைவு என்கொல்? அறிதல் தேற்றேன்.

 

 

'ஆதி அம் பரமனுக்கு அன்பும், நல் அறம்

நீதியின் வழாமையும், உயிர்க்கு நேயமும்,

வேதியர் அருளும், நான் விரும்பிப் பெற்றனென்-

போது உறு கிழவனைத் தவம் முன் பூண்ட நாள்.

 

 Vibheeshana relates to his ministers his ascetics of yore when he sought from Brahma a boon – a boon to stay riveted to justice and righteousness, compassion towards all beings and the blessings of the vedhic Brahmins. He makes another sincere attempt to dismantle his Rakshasa image by this affirmation.

 

'ஆயது பயப்பது ஓர் அமைதி ஆயது;

தூயது, நினைந்தது; தொல்லை யாவர்க்கும்

நாயகன் மலர்க்கழல் நணுகி, நம் மனத்து

ஏயது முடித்தும்' என்று இனிது மேயினான்.

 

 “Those boons granted by Brahma cause the peace in my mind and let me purify my thoughts. We shall seek the refuge of the lotus feet of that timeless Lord of all beings, Sri Rama and accomplish what we have decided.”

 

'இருளிடை எய்துவது இயல்பு அன்றாம்' என,

பொருள் உற உணர்ந்த அப் புலன் கொள் கேள்வியார்,

மருளுறு சோலையின் மறைந்து வைகினார்;

உருளுறு தேரவன் உதயம் எய்தினான்.

 

 Vibheeshana and his companions, deciding that arriving at Rama’s presence after night fall is not prudent, rested in a dense grove nearby for the night.

 

How do the two get to meet? What happens in between? What attributes of Rama’s administrative and governance skills play out in the process? Next week.

 

(The intense and heart-rending emotional drama – without a word spoken – elevates the poesy of Kamban to a lofty pedestal: Rama casually strolls across to the sea front, where he had arrived with the humongous vanara army and Lakshmana, after a long trek from Kishkinta, all of them with a steely resolve to overwhelm Lanka, decimate Ravana and the whole Rakshasa tribe and retrieve Sita. Rama, with those thoughts on the top of his mind, finds the endlessly sprawling sea, unfathomed by visual means, as a frontline impediment to this resolve. He knows not how to overcome this. Brooding over that frontal challenge to the assignment he has on his hands, he is drawn to view the goings on at the sea front. Intense love play amongst the winged ones, remnants of doodles on the sand by young fisher women wishing their menfolk safely and back with them, intense courting amongst storks, the male lovingly bringing delicious fish from the sea and feeding his keenly awaiting sweetheart , two aggressive storks courting for one female that draws the ire and disapproval from Rama and the breaking point – a male swan, initially thwarted in his advances to his female partner, intensifying his courtship and winning her over resulting in love play that accentuates the vraga thaapa in Rama. Rama’s mind should have replayed for him, accentuating his anguish, the love-play and frolicking that he and Sita had while trekking through Dantakavanam –

 

ஓதிமம் ஒதுங்கக் கண்ட உத்தமன் உழையள் ஆகும்

சீதைதன் நடையை நோக்கிச்  சிறியது ஓர் முறுவல் செய்தான்;

மாது அவள்தானும், ஆண்டு வந்து நீர் உண்டு மீளும்

போதகம் நடப்ப நோக்கிப் புதியது ஓர் முறுவல் பூத்தாள்.

 

He is a warrior. He is planning a mighty big war that could cost a lot of lives in direct combat, a lot of collateral losses and riddled with innumerable imponderables. He has no licence for a moment of weak-mindedness or show of tender emotions. Yet he is overwhelmed by vraga thaapa – the intense longing for Sita, wishing her to be in his arms to match the loving swans. The poet distils that intensity, all that pathos, anguish, craving for love and helplessness, in quintessential Kamban –

 

தண் நிறப் பவள வாய் இதழை, தற் பொதி

வெண் நிற முத்தினால், அதுக்கி, விம்மினான்

 

All Rama could do was to bite his coral-red lips with his pearl-white teeth – in anguished despair.

 

We could enact this scene in front of our eyes repeatedly. We would all cry for Rama.)

 

Let us resume the flow of events leAadhing to Vibheeshana Saranagati:

 

அப் பொழுது, இராமனும், அருகில் நண்பரை,

'இப் பொருள் கேட்ட நீர் இயம்புவீர்-இவன்

கைப்புகற்பாலனோ? கழியற்பாலனோ?-

ஒப்புற நோக்கி, நும் உணர்வினால்' என்றான்.

 

After listening to Mayindhan’s report on Vibheeshana’s arrival in the midst of the vanara army camp, Rama sought the views of those who were present (Kamban says, அருகில் நண்பரை, meaning close associates - Sugreeva, Hanuman, Jambavan, Neelan and other senior leaders of the Vanara army. We would find, curiously, he does not choose to consult his own brother – Lakshmana). “You have heard the story. Does this man deserve to be accepted as an ally or shall we get rid of him? Advise me after thinking through with your wisdom.”

 

Sugreeva is the first to respond:

 

நனி முதல் வேதங்கள் நான்கும், நாம நூல்

மனு முதல் யாவையும், வரம்பு கண்ட நீ,

இனையன கேட்கவோ, எம்மனோர்களை

வினவிய காரணம்?-விதிக்கும் மேல் உளாய்!

 

 “You have plumbled the depths of all the scriptures including the vedhas and the Manu smriti. Why would you choose to seek our view, oh! The One who transcends Destiny? Is it not for the sake of good form?”

'ஆயினும், விளம்புவென், அருளின் ஆழியாய்!

ஏயினதுஆதலின், "அறிவிற்கு ஏற்றன,

தூய அன்று" என்னினும், "துணிவு அன்று" என்னினும்,

மேயது கேட்டியால்; விளைவு நோக்குவாய்.

 

 “Yet, (even if it be for the sake of form that I am asked), I shall say this, Oh! sea of Auspicious Grace! Because I am at your command, I shall respond to your order: I shall say what occurs to my humble mind. What I say might or might not be in accord with your mind. It might not be your final decision. Yet, please listen to me.”

 

'வெம் முனை விளைதலின் அன்று; வேறு ஒரு

சும்மையான் உயிர் கொளத் துணிதலால் அன்று;

தம்முனைத் துறந்தது, தரும நீதியோ?

செம்மை இல் அரக்கரில் யாவர் சீரியோர்?

 

“It (Vibheeshana leaving Ravana) was not caused by a serious conflict. It was not because Ravana would kill him. Was his deserting his brother without enough provacation dictated by the codes of Dharma? I think not. Who, amongst the whole tribe of Rakshasas, could be considered righteous?”

 

Sugreeva’s mind reverts back to his own story: he had to seek refuge in Rama because of the peril of death that Vaali would pose him. Sugreeva thought that Vibheeshana did not face any such serious peril.

 

தகை உறு தம்முனை, தாயை, தந்தையை,

மிகை உறு குரவரை, உலகின் வேந்தனை,

பகை உற வருதலும், துறந்த பண்பு இது

நகையுறல் அன்றியும், நயக்கற்பாலதோ?

 

“Deserting an elder brother who was mighty and reputed, one’s parents, the exalted elders, more than anything else, the sovereign of one’s country, entertaining estrangement and enmity and leaving them – is that not laughable, would that (at all) be commended?”

 

Sugreeva pours scorn over Vibheeshana’s conduct:

 

'வேண்டுழி இனியன விளம்பி, வெம் முனை

பூண்டுழி, அஞ்சி, வெஞ் செருவில் புக்கு உடன்

மாண்டு ஒழிவு இன்றி, நம் மருங்கு வந்தவன்

ஆண்தொழில், உலகினுக்கு ஆணி ஆம் அன்றே?

 

“He sweet-talked to his elder brother when he had to secure his favours; when he was confronted with a war, backing off, avoiding death in mortal combat, this one, Vibheeshana has arrived here – seeking refuge. His manliness – would that be an adornment for the world?”

 

 Sugreeva concldes = in the same, repulsive refrain:

 

மிகைப் புலம் தருமமே வேட்ட போது, அவர்

தொகைக் குலம் துறந்து போய்ச் சார்தல் அன்றியே,

நகைப் புலம் பொதுவுற நடந்து, நாயக!

பகைப் புலம் சார்தலோ? பழியின் நீங்குமோ?

 

 “Oh! My Lord and Master! When he needed to follow righteous conduct, he, instead of staying in support of his kin, has abandoned them, walked out and approached the adversaries (of his own kin), for the whole world to deride him. How would he be relieved of this blame?”

 

Sugreeva wonders here that even granting that Vibheeshana had fallen out with Ravana on issues, where was the provocation for him to leave Lanka, leave his tribe, his kin – a City and its denizens who sheltered him, fed him, accorded him a high pedestal as a key member of the inner Council of the mighty Sovereign of all the worlds?

 

A discussion of this character – Vibheeshana – would not be complete without a bracketed profile and character discussion of Vidhura in Mahabharatha. We would come to that when this exceptional canto is done.

 

'வார்க்குறு வனை கழல் தம்முன் வாழ்ந்த நாள்,

சீர்க்கு உறவு ஆய், இடைச் செறுநர் சீறிய

போர்க்கு உறவு அன்றியே போந்த போது, இவன்

ஆர்க்கு உறவு ஆகுவன்?-அ