Tuesday, February 10, 2015

Kamba Ramayana A study 33, I conclude with Sita

The study offers many more insights, including a comparison to western thoughts and classics.  But I focus mostly on the personality traits and differences as seen in VR and KR. The translation in a poetic form gives a different feel to the episode.

I have not dwelt on the various contests between the two warring groups. They are imaginative and individual powers of both Rama and Ravana are highly exaggerated. Obviously, we all enjoy a good fantasy! But it is also true that humans today, as a species, have developed capabilities for untold damage to themselves and the world. So the poets and seers of the old were not too wrong!

 Description of Ravana in death is impressive .... but the hero's face even at the awful moment wore a look of majesty, surpassing far the splendour even of days when saints and rishis had to flee for safety from his oppressive rule.

This explains why he had to die. The opinion that Ramayana is also the story of Aryans vs Dravidians is interesting. Worth examining further!

One chapter is devoted to Bharata who loved Rama to the extent that he tries to get him back to Ayodhya and does not succeed! He does extract a promise from Rama that he will return after completing twelve years of vanavasa! He also vows to immolate himself if Rama fails to return and is saved dramatically at the last moment by the arrival of Hanuman. It is the story of a decent man with values, who does not accept the kingdom given to him on a platter!

As VVS Aiyar died before he could complete the study, the chapter on Sita is written by others.

As I conclude I quote from the version of Ramayana written by my favourite author Kamala Subramanyam. Valmiki asks Narada, 'I wonder if there is, in this world of men, a single individual, a man blessed with all the many good qualities one can think of.'  And Narada narrates to him the story of Rama as the man who possesses all the good qualities which Valmiki is hoping to find in one man.

 Sita is introduced in an appealing manner in KR.
  'So stood that maiden of rare loveliness and eye caught eye and each the other ate: as quiet they stood, minds into one were fused; the hero looked at her and Sita looked at him. The pair of pointed lances called her glance sank deep in shoulders broad of handsome Ram......Kamban's Sita was of an age to fall in love at first sight .... she suffers the pangs of love... .while not a word has passed between the two.....Rama in turn suffers no whit less....one glance at Sita, the yet unknown  was enough to set aflame the heart of Rama. And mere words about her was enough to enslave Ravana.

Sita had even made a resolve to end her life if it was other than Rama who succeeded in the Swayamvara the next day! Sita is heard to speak rarely. Once when she insists that she is going with Rama to the forest and again when she asks Rama pettishly to catch the golden deer himself for her. Otherwise Sita's liquid eyes alone are the quiver-full arrows, eloquent messenger of love.

Sita does worry about Rama's killing Rakshasas who have harmed the sages, but not Rama directly. She expresses her worries to Rama in VR, but Rama maintains it is his duty to protect the rishis. The transition of Sita's life from that of a princess and a bride to that of a forest dweller while tough would have gone well. After all she was young and was in love!

 Her life changed dramatically when she was abducted by Ravana. She dreaded the daily visits of Ravana, there were moments when she wanted to give it all up, but is saved from the extreme step. There are many moments of highs and lows then on, but nothing prepares us for the cold manner in which she is greeted and treated by Rama after his victory against Ravana. Especially after such an introduction of their first meeting!
 The way Rama treats Sita, especially after a year of separation is shocking!

'You loved the fleshly form, and honor stained; and yet died not, but risked your conduct poor and stayed content one year in the capital of Rakshasas of evil walk of life. With what design have you returned unabashed? Is it that I would cherish you? It was not for you I filled the sea....It was for naught but to redeem my name that to Lanka I came.'

These are moments when I wonder about the claims made by Narada about Rama. It is difficult to understand, except that it was the reflection of the times, thousands of years ago. Or a reflection of human nature itself.  Even Sita resorted to accusing Lakshmana of having designs on her. It could be explained as the only way she could get Lakshmana moving, but it worked as such possibilities were always in the air.

While Sita proves her chastity by going through the ordeal of fire, its effect was short lived as she was sent away when people gossiped about her later! The price she had to pay for being the wife of a public figure. Anyway Ramayana is about ideals and not really a love story!

I have not seen a temple of Sita and was surprised that there are not many 'only Sita' temples. However there is one in Nepal and a couple of them in India. Not too many! It is said that there is one in Srilanka .

Janaki Mandir Nepal

A temple in India:
According to Indian mythology, Sitamarhi has got immense significance, because it was here that Lord Rama’s wife Maa Sitaji was abandoned, gave birth to Luv & Kush and descended into the lap of Mother Earth forever. The only existing Valmiki Ashram on the banks of the river Ganges is located here. Sitamarhi thus carries deep religious values and significance and is considered a holy ‘Teerth’ like Prayagraj & Kashi. Today, here stands a magnificent and beautiful Shree Sita Samahit Temple visited by thousands of pilgrims everyday with deep faith and reveranice.

 In the Ramayana, Maharishi Valimiki .. very delicately defined the nobility of Maa Sita and her sincerity, devotion and sacrifice which made her an ideal woman. Sitaji’s life is full of pathos, agony and suffering. .. This sacred spot is very near to Valmikiji’s Ashram on the banks of holy Ganges...

.. The Sita Samahit temple stands exactly on the mound where Bhagwati Sitaji descended into Mother Earth. .. Within the campus of the main temple there exists temples of Maa Sita & Lord Shiva. There also stands 108 ft. high statue of Ram Bhakt Hanuman installed on an artificial rock of 20 ft...

One more temple:
The Sītā Māī Temple is an ancient structure situated in the village of Sitamai in the Karnal district of Haryana in North India. It is at a distance of 19 kilometers from Nilokheri and lies on one of the alternative routes available to travel between Karnal and Kaithal. This is perhaps the only temple in the whole of India that is solely dedicated to the Hindu Goddess Sita, the divine consort of Rama of Ayodhya.
The temple is made of bricks and the striking feature is the elaborate ornamentation, which covers the whole shrine. The pattern of the shrine is formed by deep lines in the individual bricks, which seem to have been made before the bricks were burnt. This means that the forms they were to take must have been separately fixed for each brick when the temple must have been originally designed.
The temple stands on the spot where the Goddess Mother Earth split open, to allow Sita to repose in her bosom, in answer to Her appeal, in proof of Her sinlessness.

  








SITA ELIYA TEMPLE 

According to legend, Sita Eliya Temple is believed to mark the spot where Sita, the heroine from the Indian epic Ramayana, was held captive by her abductor, King Ravana. Some people call this the only Sita temple in the world.
The recently constructed complex, which is modelled on a modern south Indian temple, is set in idyllic countryside beside a clear stream. Next to it is another new temple dedicated to Hanuman, the monkey-god, who according to mythology was instrumental in rescuing Sita.
"There is a rock on the opposite bank where Sita sat and meditated. Also, this ashoka forest is a clear indication that she came here when she was brought to Lanka," says GT Prabhakaran, who is in charge of the temple.
Temple workers are keen to show visitors the spot where Sita bathed, the stone she sat on, and where she prayed.  There is also a belief that at a particular point in the stream the water has no taste. "This is the spot she cursed. You cannot drink the water. Drink it further downstream," advises one temple worker.
Distance from hotel: 18 km
 The present MP government has offered to contribute to this project in Sri Lanka.
Travelling time: 1 h

Lanka Buddhist Forum wants Ravana statue before Sita temple

10th June 2013 07:49 AM
Ravana  Balaya, a militant Sinhalese-Buddhist organization, has urged the Sri Lankan government to erect a statue of the ancient Lankan king Ravana, before letting the Bharatiya Janata Party (BJP) to build a temple for Sita in the country.
“Before allowing the Sita temple, the Lankan government should honour Ravana, the first Lankan king to resist a foreign invasion. If Sita is a Goddess for the Hindus, Ravana is a God for us,” Ravana Balaya chief, Ven Iththakandhe Saddhatissa Thero, told Express.
The Buddhist monk was responding to reports that the BJP leader and Madhya Pradesh Chief Minister, Shivraj Singh Chauhan, had announced that the Lankan government would help the BJP build a temple for Sita at Divirumpola in Central Sri Lanka, where Sita had gone through the Agnipariksha or the Fire Test, to prove her chastity to Lord Rama.
Ven Saddhatissa Thero suggested that India should help erect Ravana’s statue in Lanka, “to help cement India-Lanka ties”.
The Hindus should have no difficulty in accepting this idea as the Sinhalese Buddhists had been very accommodative towards Hinduism, he argued.
“All Buddhist temples in Lanka have, within their precincts, shrines for Hindu Gods like Ganesha, Vishnu and Hanumantha,” he pointed out.
Need for Ravana
Asked why he was promoting the Ravana cult, Ven Saddhatissa Thero said that the Ravana Balaya, which had come into being to promote Lankan nationalism, saw Ravana as the first major Lankan king to resist a foreign invasion.
Besides that, he was a man of many talents and virtues.
“Ravana fought Rama’s powerful army very hard. It took Rama eight years to defeat him.
“Although Sita was in his custody, he did not molest her. The Lankan government should revive memories of such kings, who had fought for the country and not betrayed it,” Ven. Saddhatissa Thero said.


Raghunath said...
"As a kid, I used to ask my mother, around Ram Navami time, why no festival for Sita?
Her remark was, what is there to celebrate? She had a miserable life!",,..Nidhi

I agree with your mother. While women revere Sita no mother would want her daughter to have a life like hers, nevertheless I am surprised that Sita is a popular name for girls!
R
N L Sriram said...
Durga/Kaali seems to be one of the few female deities with a large celebration, along with Lakshmi and Saraswathi to a certain extent. Others are sidelined in favor of the male consorts, not sure whether the fact that the male and female deities are considered as two sides of the same coin has something to do with it. But it is also interesting that Radha gets higher billing than Rukmini and Satyabhaama!

Regards,

Sriram

Kamba Ramayana A study 32, Ravana

The author says; Ravana's cheif characteristic is his unholy passion for women.  But he is much else besides. Learned in vedas, handsome with the handsomeness of strength, who with great austerities has acquired immense strength and invincibility......Even the supreme trinity desisted from interfering with him, for austerities must always have their full effect till their strengths are exhausted, and his austerities were not ordinary.

He says that VR also depicts him as a hero proud and fierce and full of authority that comes from supreme power. Every one obeys Ravana's slightest word. Only Shurpanaka has the temerity to criticise him after she was maimed by Lakshmana. 'Wilt thou absorbed in pleasure, still pursue unchecked thy selfish will; nor turn thy heedless eyes to see the coming fate that threatens thee?'

However she is more respectful to her brother in KR. While all Lanka was thus immersed in grief as she walked along, she reached the audience hall of Ravana and fell at his feet as a cloud settling at the foot of a hill. Darkness fell over the universe as a pall. Adishesha was terrified.., mountains of the earth shook. The Sun was beside himself with fear and the devas concealed themselves in fear.

With smoke rushing through his mouths even as he bit his lips...with his teeth giving out the sheen of lighting when he ground them in anger, he thundered out, 'whose deed is this?' ...Shurpanaka narrates the story and extols Sita's beauty and  after rousing Ravana's passion for this unseen beauty reveals her motive and tells him: 'Possesses her, immerse thy soul in love, while all the world will sing in joy thy marriage song, a guerdon now I  claim, put forth thy valor and, defeating Ram, wed me to him, for, him I as life  .... and adds ..'Tis such a fair that  I did try to bring for thee, when Lakshman the brother of Ram attacked and wounded me.

 Kamban then describes the pangs of the rakshasa filled his lustful thoughts...Shurpanaka looking at his condition suggests: 'Thou art the undisputed master of the universe. Why art thou then hesitating to act? Go to the place where she is, and capture her for thyself!'

Kamban's Ravana as he looks at Sita thinks that his twenty eyes are not enough and wishes he had thousand unblinking eyes. His passion for Sita is not the vulgar lust of a depraved heart, but the tender and delicate desire of a heart that desires reciprocal affection. He wants to win Sita's heart and win her willing love. He does not desire to force her hand. ..And so the words that he address to Sita are full of a rare delicacy..No death, no defeat-- death of even his nearest and dearest--will induce him to part with her or give up the hope of making her own.

Clash of cultures. Aryan settlement of the sub-cntinent?
R

Kamba Ramayana A study 31, Hanuman

Vali carries no ill-will against his younger brother and accepts that there was indeed an higher order which ruled him guilty. Even Sugriva does not gloat when he sees blood sprouting from his brothers chest and in fact faints. Before he dies Vali ensures that there is peace between Sugriva and Angada. Unlike in VR, he does not recommend Tara to either Sugriva or Rama. Tara comes on the scene only after his death. Vali also forgives Hanuman and speaks well of him to Rama. The Vanaras definitely come across as civilized beings.

 Hanuman a Vanara is highly revered as a god is as popular as the trinity. The most outstanding feature of Hanuman is his devotion to Rama. At the very first meeting with Rama and Lakshmana, his hearts melts with love for them. 
  He tells Sugriva that Rama is Vishnu himself worshipped by the devas. He accepts Rama as his lord, does what he is asked and more if it helps. He motivates other vanaras in their search for Sita and flies across the sea to locate her. He is constantly at the service of Rama and Lakshmana and brings essential drugs to save their lives.

He does not expect anything in return! Rama as they part after the coronation, turning full on him his eyes that rained affection and love said, 'There's none like thee......what guerdon can I give thee for the help invaluable that thou hast rendered me in the past? Embrace me my hero brave!'

What better reward indeed can be greater than embracing the sacred body of Rama says the author. But Hanuman's modesty and devotion would not allow him to put himself on a plane of equality with his master. He just hung down his head and stood  aside---- thus showing the world that true merit always effaces itself avoiding public recognition. 

I guess while there would be some who emulate Hanuman, happy to serve! Most I believe would aspire the position of Rama and hope for one or more Hanumans around them.

Nevertheless Rama did reward Hanuman. He became a Chirnjeevi and appears once again in Mahabharata, You may recollect his encounter with Bhima.
Raghu
 

Kamba Ramayana A study 30, Vali and Sugriva

This episode is an aberration in Ramayana. Slaying Vali was politically expedient, though, against 'dharma'! For all his rectitude Vali had to be satisfied with salvation! He was magnanimous enough to attain that state by his own merit. So even Rama had to indulge in politics...Raghunath.

When Vali heard Sugirva's challenge his anger against his brother was such that.. 'he now appeared like the ocean boiling for the final deluge on the day of the dissolution. The mountain on which he stood shook..When he smacked his arm with his palm thunderbolts of heaven dropped down. The very hill on which he stood split into pieces. Even the god of death was terrified by his aspect....'

As he strode out to answer the challenge, his wife Tara tried to stop him. She tells him that while Sugriva alone cannot face him, he has now an ally strong enough to give him hope. Vali laughs and reminds her of his powers. It was entirely his strength  that moved the churning rod as asuras and devas tried to churn the sea of milk and adds, 'Even god of death  doth tremble at my name.'

But Tara tells him that she has heard that Ram is his brother's ally and 'who for his sake has sworn to end thy life to-day'. Vali who had heard so much of Rama's nobility that he had come to look upon him as an ideal hero does not believe her. In fact, he stops her from speaking and tells her 'knowst thou not Ram is born to show the way of virtue to the world that has forgotten dharam? But thou art a woman and hast in ignorance erred, thou should have died for this blashpemy....Can dharma falsify itself, that is born to save all living kind?'

Soon the two mighty brothers are at each other. While Rama is amazed at their strength, Lakshmana is sad to see them fight and wonders whether one who treats his brother as a foe could be trusted, 'what can be his loyalty to strangers, brother?'

As V V S Aiyer says, for once even Kamban's Rama speaks like a cynic. 'Can we  expect ideal morals from these foolish apes?....Wherever thou go, the lovers of virtue are few. We have to take men as they are, and brother is there a man of whom we can say "lo here is a man without a single flaw?"

As the fight continues Rama waiting behind the trees finds an opportunity and shoots Vali. A very surprised Vali pulls out the arrow as it bores into him and discovers from the markings on the stem that it belongs to Rama and as writhes in pain muses, 'perhaps this also may be an act of virtue, who knows?' .And he asked himself, 'If he swerves from the right what can we say of the common run of men? Verily he has acted worse than myself.' He had many questions for Rama and so would many, but finally is convinced, by Rama's arguments, that he deserved to die because of the unpardonable wrong he had done to his brother.

Vali was punished because he threw his brother out and stole his wife. Rama does not accept the argument that dharma was different for Vanaras  and reminds Vali that he is in fact son of Indra. And that he, Rama, has vowed to help the oppressed, the poor and the forlorn.

While there are no answers to the question why he hid behind a tree there are many reasons! The one given by Lakshamana is 'He feared that thou too, should he show his face to thee, might haply wish to save thyself and fall a suppliant at his feet...

Kamba Ramayana 29, A study. Answers to my questions and Vali and Sugriva

I had said:
I keeping asking myself, where are the gods and the rakshasas !

Mohini gave me an answer:
Hi Nidhi uncle,
I am quite convinced they are within each of us...i'll talk about the gods first as i like to focus on them! :-) 

the gods reside at the subtle centres ( chakras) that correspond with our major nerve plexuses; and they bestow qualities that we appreciate in them and sometimes see in ourselves-- e.g innocence of a child, akin to Ganesha, who resides in the mooladhar chakra, which is at the base of the spine; creativity such as that of Brahma and Saraswati who reside in the swadishthan; generosity and satisfaction as that of Lakshmi and Vishnu in our nabhi; joy and security that like that Shiva and Parvati in the Anahat;  diplomacy such as that of Krishna's in the vishuddi; forgiveness such as that of Jesus in the agnya and a sense of integration with the whole at the Sahasrara like that when the Devi  unites the jeev atma with the paramatma...all these deities i see as energies in their pure form...all distortions from reality (because we move from the absolute to the relative) leads to the creation of rakshasas.

Adi shankaracharya; gnaneshwara and many other seers have experienced and written about this. This realisation is within our reach too now.... Love Mohini

In fact, my question had elicited some more answers. Sriram sent me three articles to read, Science and Spirituality: Two Aspects of a Single Reality; Religion and Metaphysics; The impact of science on society. 

Mohan also had a suggestion:
Hello Nidhi Uncle,
There is an another angle to the Devas, Rakshasas. It is to do with the Aryan migration and the conflict with the local populace, who had animistic traditions. Aryans came in with an organised & codified religion - thus leading to the conflict between the ethnic populace (Rakshasas) and the Aryan invaders.
Some more light on this would be appreciated...Regards NSM


It is good that while being pulled in different directions, this uncle is being educated as well :-)

Getting back to the study, we see Vali and Sugriva as brothers who unfortunately hated each other due to a misunderstanding. Vali is depicted in KR as one with valour and power, endowed with generous and noble qualities but was extinguished by Sri Rama for a single delinquency.

Rama met Sugriva and pitied his helpless condition and impressed with his generous nature swore eternal friendship with him. When Rama learns that Vali had taken away Sugriva's wife, his eyes grew red with rage and swore to Sugriva that he would kill Vali with his bow and restore his wife to him and make him king of Kishkinda. In order to give Sugriva confidence in his strength, Rama destroyed seven Sala trees with one arrow!  Sugriva now convinced agreed to challenge Vali with the understanding that as Vali and Sugriva were engaged with each other, Rama would shoot an arrow and kill Vali.

Kamba Ramayana 28, A study. Hiranyakashipu and Prahlada

Why go too deeply into this? They make good story material and illustrate social truths. Let's leave it at that. Logic will not solve the conundrum. ...Raghunath

Kambar picks the story of Hiranyakashipu from Bhagavata. He gives touches of his own to this well known story. Hiranyakashipu is colossal and all powerful. The waters of the rivers were too little for his colossal body. He had the combined force of all five elements of creation. He would rule the sun and the moon. Drunk with power he would usurp the functions of the elements, rule the winds and the storms, direct the motions of the oceans. His tread would crush the heads of thousand headed Adisesha - the primeval cobra that bears the earth on his shoulders. .. 

Not only the universe we see, but the one beyond also acknowledged his sovereignty and only his. Devas, yogis, rishis and even The Supreme Three-- all were his vassals and would live only by praising and blessing his name. By intense tapas he had obtained this awful power....he was ruling tyrannically over the universe without a second or a rival. Many ages passed thus and at length a child was born to him whom he named Prahlada.

While still in womb, Prahlada hears sage Narada, the great Bhakta, teaching his mother that Narayana was the one supreme god and the only true salvation here and hereafter. This message stays with him and he becomes a bhakta of Narayana from the moment of his birth. At five he is sent by his father to study with the royal guru.When the guru begins with a worship to Hiranya as ordained, the child shocks his guru by chanting, aum namo Narayana.

His guru tries to correct him, but Prahlada is steadfast in his belief and in fact tells his guru, O master of mine, this is the highest good: I pray to thee, bow to him. Very scared, the guru runs to the asura king and says 'thy son has uttered words I cannot pronounce'. Afraid for his life he is unable to even mention the name of Narayana openly. A confused father sends for his son and learns why his teacher is upset.

He patiently explains to Prahlada that he is now the lord of the universe and that Narayana has fled unable to face him. And tells his son lovingly 'I pardon thee thy childhood's prattle' and advises him to listen to his guru. But Prahlada is obstinate and even tries to convert his father. Tells him ' And as I feared, father, that thy vast power, and thy life itself, might vanish by thy contempt to the supreme lord. I sang his praises that thy days may be long and thy power be lasting!'

When Prahlada finished, Hiranya's rising  rage burst into a flame, throwing the very sun out of his sphere and the heavens out of their foundations. His eyes dropped blood. And to the terror of all worlds, he thundered out fierce words.....

 Finally he ordered; 'Put him to death'. When deadly weapons failed, they tried to throw Prahlada into the raging fire and failed. Then the king ordered an elephant be brought to crush him to death. God Indra himself  in fear supplied Airavata, but even that failed and so did many other attempts.

Finally Hiranya wants see the god who is protecting his son. A man-lion appears and there is a colossal battle and the ten thousand million asuras are killed and ultimately Hiranya meets his end as the man-lion takes hold of Hiranya's leg and turns him round and round and in the end places the body on his thighs and tears open the entrails.

It is again a story of the victory of good over evil. In the story we knew the man-lion came out of a pillar and devoured the asura. The story was much simpler and made for a good school play! I guess with today's animation techniques Kambars imagination which has run-riot will find a true dramatic representation!



Kamba Ramayana A study 27, It is all about Gods, Rakshasas and Vanaras!

Not surprisingly Kumbhakarana is depicted by Kamba as a tragic hero, similar to Bhishma or Karna. One, while able to discriminate between good and bad, who was unable or unwilling  to change. But his younger brother Vibhishana, born a rakshasa had nobler sentiments. So a rakshasa also could have human values. But on the other hand we know a human could easily turn out be a rakshasa!


When I said this, Raghunath agreed. I wonder if you know that on the way from Nagpur to Jabalpur there is statue of Kumbhakarrna, who is revered there! With all these examples we have to contend with our politicians.

But basically Ramayana is a story of a conflict between gods and rakshasas. Humans are incidental, Rama and Sita are avatars of the supreme gods and vanaras are minor gods who took birth to help Rama in vanquishing Ravana. While human race was relevant in this particular instance, I guess they did not amount to much those days. However the rishis were useful as they performed rituals and sacrifices to please gods and in turn hoped to benefit; themselves, the kings and others who provided support! It is said that gods also benefited in some ways!


The relationship between Humans and Gods is complex and Rakshasas made it more so. I quote from VR, Visvamitra said "Noble king of the mighty Ikshvaku dynasty guided by Vasishta you alone can speak thus. Let me now tell you the purpose of my visit, and may your pledge to do my will be redeemed! Engaged in performing certain rituals I am facing great hindrances, from the rakshasas Maricha and Subahu who have been raining flesh and blood on the sacrificial altar. These demons whose magical powers allow them to take any form at will, disrupt my efforts at all times and I have come away in despair. I cannot unleash my wrath upon them either, for the ritual is such that it forbids my uttering of curses while it is being conducted. 


I can relate to this frustration of Vishwamitra, he had the power but he was constrained.  He can be compared to the present day brahmins, I mean it not as a caste, but as a group of people who understand but are helpless in stopping the wayward present day rakshasas. 

The author brings in the story of an asura Hiranyakashipu, stronger than Ravana who was killed by an avatar of Narayana, the man-lion. Vibhishana narrates his story but is unable to convince his brother to give up Sita and leaves his brother a dejected person. A sad reflection of our present day values that one who is deemed to be a saint by many is branded a traitor by some!

Mohan said...
Hello Nidhi Uncle,
There is an another angle to the Devas, Rakshasas. It is to do with the Aryan migration and the conflict with the local populace, who had animistic traditions. Aryans came in with an organised & codified religion - thus leading to the conflict between the ethnic populace (Rakshasas) and the Aryan invaders.
Some more light on this would be appreciated...
Regards
NSM
Mohini said...
Hi Nidhi uncle,

I am quite convinced they are within each of us...i'll talk about the gods first as i like to focus on them! :-)

the gods reside at the subtle centres ( chakras) that correspond with our major nerve plexuses; and they bestow qualities that we appreciate in them and sometimes see in ourselves-- e.g innocence of a child, akin to Ganesha, who resides in the mooladhar chakra, which is at the base of the spine; creativity such as that of Brahma and Saraswati who reside in the swadishthan; generosity and satisfaction as that of Lakshmi and Vishnu in our nabhi; joy and security that like that Shiva and Parvati in the Anahat; diplomacy such as that of Krishna's in the vishuddi; forgiveness such as that of Jesus in the agnya and a sense of integration with the whole at the Sahasrara like that when the Devi unites the jeev atma with the paramatma...all these deities i see as energies in their pure form...all distortions from reality (because we move from the absolute to the relative) leads to the creation of rakshasas.

Adi shankaracharya; gnaneshwara and many other seers have experienced and written about this. This realisation is within our reach too now

Love
Mohini

Kamba Ramayana 26, Vibhishana and Kumbhakarna contd.

Thanks to his love for Rama, Vibhishana finds a place in the vaishanava catalogue of saints and bhaktas. The auhtor opines,  Kumbhakarna due to his loyalty to his nation and to his king makes him more interesting and lovable of the two brothers. For, though he upbraids Ravana for his crime in carrying off Sita and retaining her in Lanka, he would not leave his side and betray his secrets to his enemy though he comes to know that the enemy is god himself in human form.

Kamban describes a meeting, not seen in VR, between the two brothers as Vibhishana tries to win Kumbhakarna over to Rama's side, bringing out beautifully the contrast between loyalty to a loosing cause and loyalty to dharma but which is coupled to disloyalty to ones king and brother.   

Kumbhakarna misunderstands the visit and thinks that his brother has planned to come back to the rakshasa fold and advises,  'Who will be there to offer sacrifice to our Manes? Go back to Raghava', as he is sure none of them would be alive after a war with Rama.

 Vibhishana corrects this impression and asks him to join Rama and offers,'The crown he has offered me, I'll place at thy feet, and serve thee as my king and lord, for thou art elder born.'...'The righteous care not whe'r it's father, mother or child, but cut themselves away, if they persist in mortal sin..

And urges him not to throw away his life and says, thou has not tasted the joys of sovereign power, but wasted thy youth and manhood in unbecoming sleep,....Perhaps though thinkest it a disgrace to owe thy crown to Ram. He is the god of gods himself, who's born as a man to 'stablish dharma.'

Kumbhakarna agrees with his brother but sends Vibhishana back, as he cannot see himself as a deserter. 'This day doth break for ever the tie that bound us from our childhood days.  He fights a brave war causing immense damage to the vanaras and is finally killed by Rama. Defeated he requests Rama to take care of his younger brother and pleads that his head is severed with so much power that it flies into the ocean and sinks. Rama complies with his request.

The war is described in detail, a verbal slug fest in addition to many heroic incidents. The author concludes,  'So ended the mighty Kumbhakarna. Instead of remaining very little more than  a sleepy and gluttonous giant as Valmiki has left him, the mighty rakshasa has become in the hands of Kambhan, a seer and a bhakta, a tender-hearted brother, and a stern pursuer of duty. He reminds us of Bhishma and Karna.



Kamba Ramayana A study 25, Vibhishana and Khumbakarna contd.,

Vibhishana and his four councillors land near Rama's vanara army. They decide to wait till morning. At dawn they go and stand near the camp and cry 'O Raghava I take refuge in thee'.

 
Vibhishana meets Rama.
 Illustrated by Balasaheb Pandit Pant Pratinidhi
Rama hears their plea and after consulting  others sends Sugriva to meet Vibhishana with an invitation to his presence.

Invited, Vibhishana reacts like an ardent devotee; tears fell down  Vibhishana's sable cheeks, joy filled his anxious heart and his hair stood on end....'Great is my blessing, for I am saved from the cycle of birth and death and aye from a burning pit.'

And he is accepted as a brother and then Rama solemnly crowned him as king of Lanka.
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The author states that Valmiki has shown  Vibhishana in a different light. In VR, on seeing Rama and Lakshmana, fallen wounded by Indrajit's arrow, he laments; 'Those two warriors on whose valor I counted so much for the sake of my advancement are now fallen and are dead. Today I live a ruined man, with all my thoughts of sovereignty gone forever.'

These words, along with others, make of Vibhishana little more than a common traitor who has had the good fortune of having foreseen in time the sure ultimate victory of  Rama. And this should explain the bad odour that surrounds the name of Vibhishana among modern critics ... But in the south, the cult of Rama as an avatar of Vishnu being strong, Kamban treats Vibhishana as a bhakta of Rama, instead of an selfish adventurer.

Vibhishana is well aware of the delicacy of his position and does not take part in actual fighting in any of the battles. He realises his limitation when he sees Lakshmana down and seemingly lifeless, bound by an astra. He laments; if I had joined in the fight, I could have shattered the Rakshasa force and proved my loyal heart to Ram.

But his role as an adviser is not small. Rama exclaims to Lakshmana when Indrajit's head is brought  before him; 'It is not thy arms, O lion 'mong men that brought the foe of Indra down; nor owe we this to the blessing of a god,......It is Vibhishana with his counsel sage that's guided us to victory!'

We have discussed this controversial character threadbare. Each one to himself and God for all! 
R

Kamba Ramayana A study 24. Vibhishana and Kumbhakarna

The heroics of Indrajit are acknowledged by the society at large as his name is given to a number babies, while the other names (including Vibhishana's) is not given that honour! In fact, in North India Vibhishana is proffered as the archetypical example of treachery! ....R

Ravi Varma's painting in my previous blog depicts: Meghanath or Indrajit, after his victory over Indra, presenting Sachi Devi to Ravana. And Indrajit is a hero? It is complicated!

The author next focuses on the two brothers who felt that Ravana is heading towards ruin in  retaining Sita in Lanka, but acted in different ways in pursuance of their own idea of  duty.

"While modern readers tend to view the Indian epics with eyes used to seeing clearly defined good and bad characters, the Ramayana's characterisation is trying to represent the practical implications of the concept of Dharma. The epic stresses that neither Vibhishana or Kumbhakarna strayed from the path of Dharma and that there is no single way out of a moral dilemma. The Ramayana teaches that Kumbhakarna adhered to the Dharma of loyalty to his kin when his advice fails, while Vibhishana chose to oppose his kin when his advice failed". http://en.wikipedia.org/wiki/Vibhishana

Vibhishana, when Ravana orders the captured Hanuman be killed, intercedes 'We have heard of kings putting even women to death, but never yet have we heard princes killing ambassadors. Even gods will mock us if we stoop to this sacrilege.....Later, in the war-council, he opposes war and recommends Sita be sent back. He argues that it is the fire of Sita's chastity that burned down their city.

He reminds Ravana that he has no invincibility against humans and vanaras as both Karatavirya, a human and Vali had overmatched him!  That Sita was none else but the incarnation of the woman who had fallen into the fire swearing to destroy him in her next birth as a revenge for attempting to violate her. Also Rama and Lakshmana were incarnations of the supreme god and Vishawamitra and Agastya had armed them with many Astras and urges Ravana to send Sita back as there are also many bad omens.

Strangely, it is seen that Vibhishana, a Rakshasa, is privy to information which one would think only gods would know. I am sure there is an explanation for this. In any event Ravana just mocks his brother with, even shiva and Vishnu have fled before my darts. And taunts 'fear not I will call thee to the field: rest thou at home secure!.'

Vibhishana makes one more attempt by telling him the story of Hiranyakashipu, who was far more powerful and stronger and yet was torn to pieces by a man-lion, another incarnation of Vishnu. But Ravana does not pay heed and accuses his brother of coveting his crown. 'Thy heart is full of dark designs, and thou dost love my hated foes, belying thy race: me thinks the cobra is less deadly than thee.... Open not they lips again, leave me straight! If thou dost show thy face in these my realms, thou  die'st at once.

Vibhishana finally gives up and says, 'I intend nothing but thy good, but thou will not listen. Forgive my boldness, I go.' 

Kamba Ramayana A study 23. Indrajit though critical of his father was totally loyal and gave up his life.

The author chooses to dwell on Indrajit next. The ablest fighter in the Rakshasa Army, and one who dares to use harsh words to Ravana. When Hanuman was destroying Lanka, Ravana sent his brother Aksha to fight him and was killed. A very upset Indrajit faults his father; 'Thou weighest not the danger beforehand but rushes unthinking to it, and then thou sufferest.'

When his father informs that his brother Atikaya was killed by Lakshmana, he retorts, 'No it is thou that sent him to the slaughter.' But offers to lead the army of Rakshasas when his father gets ready to fight, saying that it is below Ravana's dignity to fight a puny man!

The gods and the whole world live in perpetual terror of his valor. The devas fear of him was as much due to his magic arts as to his valor. Indrajit uses his magic to create a living replica of Sita and severs her head in front of Hanuman. Rama hears this terrible news and faints. It is Vibhishana who reassures Rama that Sita is still alive and urges him to send Lakshmana with an army to fight Indrajit.

Indrajit is invincible because of a Yajna he performs before every battle. On the completion of the Yagna, a supreme celestial chariot would appear, boarding which, Indrajit would become invincible in any battle. But Brahma also cautioned him that whosoever would destroy this yagna would also kill him. (Wikipedia!). But Vibhishana who knows about it, leads Lakshmana to the place where it is performed and they manage to distract Indrajit from completing the ritual. That is his undoing!

Things go wrong for Indrajit, as Lakshmana has answers for all his astras and wiles. Seriously worried,  he makes an attempt to convince his father to give up Sita. Ravana is not pleased and with stinging words tells his son, ..think not I hoped that thou wouldst beat my foes upon the field: in my sole arm I placed my trust. And readies to fight by ordering his chariot to be made ready.

Indrajit apologises to his father and goes to fight for the last time. When Indrajit fell dead, Lakshmana surprisingly has the severed head of Indrajit carried as a trophy to show  Rama. The author adds, but the valor of Indrajit is not lessened by the indignities shown to his body....It is true that he was bad, cruel and wily. ...but one could remember him as the proud defender of his father's glories. And one who understood however bravely he might fight, he could not escape his doom and still fought.

VR does not mention that Indrajit's severed head was carried as a trophy. I saw this painting of Ravi Varma on the net. While I do not know the story, it surely reflects the times and personality of Indrajit.

The victory of Mega Nada by Raja Ravi Verma

The heroics of Indrajit are acknowledged by the society at large as his name is given to a number babies, while the other names (including Vibhishana's) is not given that honour! In fact, in North India Vibhishana is proffered as the archetypical example of treachery!
R

Kamba Ramayana, A study 22, Briefly Lakshmana

The author says the mainspring of Lakshmana's character is not valor or heroism, though he possesses these qualities to a wonderful degree, but love - an all absorbing, self-forgetting love - for his brother, the chief of his race and first of men.

He accompanies Rama to the forest, learns to invoke magical weapons from the rishi and marries a daughter of Janaka, but generally he is a shadow of Rama. Back in Ayodhya he is different. His anger when he hears about Rama being deprived of his crown was uncontrollable, he looked like Adi Sesh himself. 

Lakshmana is ready to rebel and gets prepared to fight. Rama tries to cool him down, asking him to think of Bharata and his parents, but Lakshmana bursts out, 'I know not father, mother or Lord: thyself alone art mother, father, master, all to me. Thou hast learnt to give away what is thine, now see me give back thy own to thee.'

 When asked to stay back, his love receives a shock, and like a wounded lover, asks 'in what way have I offended thee?' and continues 'all that is thine own thou leavest here, wouldst thou abondon also us?'

And he keeps his word, 'when you, go about for pleasure on mountain slopes along with Sita, I shall do every task of yours, whether you are awake or asleep'. Guha sobs aloud when he sees the devotion of Lakshamana as he watches over Rama and Sita as they sleep.

This intense love for Rama makes Lakshmana regard as his own mortal enemies all who have injured Rama. He never stops to inquire whether they have actually injured Rama. This passion of hatred clouds his mind in all that concerns Kaikeyi and those connected with her! So when Bharata comes to the forest to request Rama to return, Lakshmana suspects that he has come with a hostile design on Rama.

He is always wary about the safety of Rama and Sita and while they are enamoured by the golden deer, he suspects treachery. When he and Rama return and find Sita missing, he is the one who calms Rama and suggests that they follow the track left by Ravana's vehicle. He is the one who is practical and supportive of Rama as they go looking for Sita.

The author then describes the war between the brothers and the Rakshasas in detail, Lakshmana's bravery and how miracoulously he is saved and is able to finally defeat Indrajit who had bound him in an astra. But there never was a mention of his wife Urmila anywhere as the author anayses the personality of Lakshmana.

I am sure the modern day psychiatrists wold have a label for this behavioural type.
Urmila is a tragical figure as also a heroine in the Sita mould, after all she stayed back to serve her m-i-l's. If you are interested Maithili Sharan Gupt's work on Urmila is worth study.

Kamba Ramayana A study 21. The idealisation of Rama, a process.

V V S Aiyar said, it was Valmiki who gave us Rama, who captivated the heart of Hindusthan that the whole nation has expended on him all the love and devotion of which its rich nature was capable. In Kamban's time the ideal man had grown into very God, the mere repetition of whose name with devotion would lead unto heaven.

He was right when he said it is easy to pile epithets on epithets and constantly repeat that Rama was a divine king. But he holds that Kamba had managed to create the poetical impression of the divinity of Rama's character. An extremely difficult task. We could also acknowledge the contribution of music towards dieification of Rama. Sri Thyagaraja's role for instance is phenomenal.

Valmiki's Rama with some exceptions, which some critics see as interpolations, is not seen as divine but as a mortal human! But in KR it is rare to see any reference to Rama which does not indicate his divinity. He is Narayana, he is the great one whom even the Vedas have not seen. When he runs after the golden deer,'he set forward the foot that measured the three worlds'. However this does not come in the way of the human emotions being attributed to him. He feels all the anguish of separation from Sita, is stunned by the death of his father. Affected by the simple affection of guha and so on. A mix of divinity and humanity. All the qualities that belong to a hero are to be found in him in perfection.

He is the personification of valor. He is stoically calm, when Lakshamana is enraged on the news of his exile, 'Tis fate that drives us on, my brother! Why then this rage?' But he is tender as a woman, when he sees others suffer. Like when he sees Lakshamana's princely hands engaged in building him a cottage; 'Ah! Those whom fate has helpless cast upon the world, what's there that they will not learn to do.'

If you wonder why he and Sita did not give a helping hand, the reason or rationale you may give will only reflect your state of mind or how you view Rama.

How was his love for the beautiful, holy and all suffering Sita?  It was an all absorbing love! A love that makes him rave like a mad man when he loses her and fall like a lightening-struck sal tree when he hears that she has been murdered by Indrajit.

Kamban does not describe any entrancing love scenes between Rama and Sita. It is all by suggestion! They bathe together in the  holy Ganga. They enjoy together the wild beauty of the forest, and it is there that Rama's words become more and more tender towards Sita. Rama's love appears most when he instructs Hanuman before the vanaras go looking for her. He dwells with delight on the beauty of her form, and calls to mind the little telling incidents of their married and pre-marriage days.

It was his excessive love for her that made him disregard Lakshmana's warning and went after the golden deer himself and sow the seeds of endless misery for himself and Sita.

The author admits that there is a blot in Rama's love, but chooses to speak about it later. He goes on to describe his valor, his magnanimity and loyalty to his pledged word.  In fact, Valmiki searched long for an ideal hero, and sage Narada suggested Sri Rama. And, grandly has Valmiki exalted and idealised the character of the great hero. He adds: If Valmiki's Rama is grand, Kamban's Rama is grander still.

So what the personality of Rama does is to fill a need in all of us for that ideal. We can accept a Valmiki Rama with a few of his human faults or we can fall in love with a more deified version of Kamban's Rama or even create a new version of Rama.  Amazingly no one stops you from creating your own Rama or Sita for that matter. No wonder there are 300 or more versions of Ramayana!

Raghunath said...

The character of Rama filled a need.‏

Yes, and a bench mark too against which all other maortals are measured.

Kamba Ramayana A study 20, Epics in general and supernatural elements in them.

There is a lot to learn from KR study. We could learn about Tamil language and its literature. Be able to compare our epics with the Western epics and understand the architectonics of Ramayana. We learn that while our epics follow a chronological order, western epics such as iliad began the story as close to the end as possible. While a dramatic opening had an advantage of arresting the imagination of the reader, the author is proud that our epics are such that generations will not willingly let (it) die. The epics have been listened, as lengthy as they are, with enthusiasm for months at a stretch. In fact it continues to be so thanks to cable TV.

The author opines that while the story is the samehere is a building which is built on the same plan no doubt, and with the same materials, but which possesses a striking individuality of its own.

We see the supernatural element in every epic says the author, in Ramayana it plays a very important part in the action of the story. They are mainly Rakshasas and Vanaras.  Rakshasas are extraordinary beings, powerful, able to change form and fly. They have acquired these powers by performing austerities. In short they possess all the qualities and powers attributed to the greek gods. As a class they hate virtue and doers of virtue and love a life of vice and luxury. Destruction and humiliation of men and gods are their chief delight.

Ravana is even more extraordinary. He is able to lift mount Kailash with Shiva himself on it. His austerities have earned for him from Shiva and other gods power and strength only short of omnipotence.

Gods as such do not take an active part in the story. They have been conquered by their enemies, the rakshasas. Their world , the svarga, is in the hands of Ravana. Their wives and daughters are working as maids of Rakshasha 'women' in Lanka. They themselves are doing menial service to their rakshasa masters. Their king Indra is a wanderer away from his kingdom and throne. Even the supreme Three have been defeated by Ravana and live under a self-denying ordinance, resolving not to interfere with his doings till the strength of his austerities has begun to wane.

The situation was more serious than I had imagined. But luckily there was a solution, the gods took birth as Vanaras and Hanuman was endowed with even greater qualities and strength, he could change shape and fly. Garuda and Sampati were vultures, and the author said, they are the Indian version of Icarus and Daedalus. However Rama and his brothers were human in their actions and their physical condition, though they were divine in their ultimate nature.

Finally, all was not lost as gods still had their ability to load an astra with their power by means of a Mantra. Rama and Lakshmana on one side and the great leaders of Rakshasas are described as experts in a warfare using astras. In addition Rama's arrows had the power of returning to the quiver after their job was done!

Kamba Ramayana. A study 19, Sita is tested and accepted.

Sita was released from the prison. But her trials were not ended. Rama insulted her by saying that women in her condition would have committed suicide and not lived at enemy's city for one whole year. The whole assembly wept at these cruel words. Sita was heart broken. She asked Lakshamana to prepare a fire so that she might end herself in the flames. When she fell into the fire, the fire would not burn her. On the contrary God of fire was burned by the fire of her purity. And now Rama accepted Sita.

 In Ayodhya Bharata was counting days as Rama's exile was about to end. There was no sign of Rama and Bharata readied himself, as he had vowed, to give up his life. Rama had this in mind and took the aerial chariot. He however asked Hanuman to fly ahead of him. Hanuman surprised Bharata as he was about to enter the fire and assured him about Rama's arrival. Rama soon reached and again offered the kingdom to his brother. But Bharata refused and Rama was crowned the Emperor of Aryavarta to the joy of all the worlds.

In Valmiki Ramayana when Rama rejects Sita and she enters the fire lit for her by Lakshamana,  Gods reach Lanka in aerial cars and approach Rama, "How do you, the maker of the entire cosmos, the foremost among those endowed with knowledge and an all-capable person, ignore Seetha who is falling into the fire? .... You are seen (to exist) at the beginning and at the end of creation. Yet, you ignore Seetha, just like a common man."
Rama replies, "I think of myself to be a human being, by name Rama, the son of Dasaratha. You, as a gracious Divinity, tell me 'who I am and why I am like this.' "
The gods tell him in detail who really he is and conclude, "Seetha is no other than Goddess Lakshmi (the divine consort of Lord Vishnu), while you are Lord Vishnu. You are having a shining dark-blue hue. You are the Lord of created beings. For the destruction of Ravana, you entered a human body here, on this earth."

Then, the fire-god appears in person from the burning pyre, carrying Seetha in his arms and restores her to Rama, testifying to her purity. Rama later joyfully accepts her.
He also explains his actions, ..The world would chatter against me, saying that Rama, the son of Dasaratha, was really foolish and that his mind was dominated by lust, if I accept Seetha without examining her with regard to her chastity."
"I also know that Seetha, the daughter of Janaka, who ever revolves in my mind, is undivided in her affection to me. In order to convince the three worlds, I, whose refugee is truth, ignored Seetha while she was entering the fire. The evil-minded Ravana was not able to lay his violent hands, even in thought, on the unobtainable Seetha, who was blazing like a flaming tongue of fire."
"This auspicious woman,... Seetha, the daughter of Janaka, is completely pure in her character, in all the three worlds and can no longer be renounced by me, as a good name cannot be cast aside by a prudent man."

This should clear our mind about Rama. The reason why he rejected her earlier and declared,  "You, with a suspicion arisen on your character, standing in front of me, are extremely disagreeable to me, even as a light to one, who is suffering from a poor eye-sight. O Seetha! That is why, I am permitting you now. Go wherever you like. All these ten directions are open to you, my dear lady! There is no work to be done to me, by you."
There are no issues if you are a true believer. Lord Vishnu came to earth to rid it of evil, goddess Lakshmi went through so much trouble for us, like a true mother. Every inconsistency in their behaviour is explained in some manner.

 Intriguing, Rama asked gods to tell him exactly who or what he was when they chose to appear after Sita had entered the sacrificial pyre. It is only then he knew he was an avataar of Vishnu. The sense of timing of gods is admirable.

Surprising as Rama had been treated as someone special all through his life. One would imagine he knew he was an avataar, but apparently not. As a mere human his behaviour would have been unacceptable, especially to his wife Sita. No wonder 'Thai' Sita walked out on him. Lakshmana who was admirable for his devotion to his elder brother (older by some hours?) would have been pitied today.

The author Aiyar has chosen to comment on the main characters individually. It will be interesting to see how he viewed the personality of Rama, hopefully as a human being. His study was in early 20th century.  I guess, today, Rama would have been diagnosed with a split personality and Lakshmana as an autistic. I do not know if Urmila, wife of Lakshmana is part of the study. We shall know in due course.

Raghunath said...
This is a very controversial event. Has been interpreted in various ways. It is inconceivable the Vishnu's avataar didn't instruct Agni to act as he did. It was a model lesson that we still use when we burn women alive, without Agni's benevolent intervention!

Even the obvious sex discrimination is not easy to understand as women's rights was well defined in Hindu society before being sullied by Muslim invasion.

So, in this episode each one for himself/herself and God for all!!

Raghu
Amruta Dongray said...
A man who could not stand by his wife. Got caught up in pleasing the 3 worlds and protecting his own image. So I'm wondering...why did he rescue her? Again...to protect his image?

Kamba Ramayana A study 18 A war of the heroes!

The war was a war of heroes. The first day Ravana lead his army and did badly. The chivalry of Rama saved his life. The poet said, 'he grieved not that all the foes he used to mock would now jeer at him; but he grieved that Sita of the lance-like look would smile at his empty boasts and mock at his wordy valor.'

Ravana recovered the next day and at his chief minister's suggestion, Kumbhakarna his brother was woken up from his long sleep. But his brother once he knew the purpose, advised Ravana to give up Sita. When he saw that his brother was upset, he relented and went to war. He had no hopes of defeating Rama and said, 'So at least after I shall have died, give up that pearl of chastity...Thy blessed face I am not given to see again.'  And Ravana wept, as his brother left for the battle.

When Vibhishana who had crossed over to Rama's camp tried to convert his brother Kumbhakarna, he did not succeed. Kumbhakarna said he rather die than see his brother Ravana defeated. However, he was not upset with Vibhishana who was different! Khumbhakarna died at the hands of Rama after inflicting considerable damage.

 Meanwhile, Ravana went to Sita to press her to accept him and was again rejected with a reply that she was living only for Rama and to  'see the day when his arrows shall send thee to the other world; and that is why I do not end myself.' And it was at this moment the messengers came with the news of Kumbhakarna's fall and great was the grief of Ravana.

But the war went on and his passion for Sita increased with every defeat. It was his son Indrajit next, who also told his father that it was better to send Sita back. But Ravana laughed at him and asked, 'is it for releasing her that I have twenty arms? Let me send away Sita and then who will count me as Ravana?' Indrajit with no answer went back to fight and was felled by Lakshmana's arrow!

Finally it was Ravana who fell and the prophecy was fulfilled,  the world was freed once more of the spirit of evil.

Now that the story is practically out of the way, I am keen to see how the author deals with the comparison between VR and KR. But we can discern the tragic personality of Ravana emerging! While his army, his brother and finally his son were all being demolished, his focus had not changed. He continued to hope that Sita would change her mind and be willing to be his wife. Being rejected was something alien to the all powerfull Ravana and he did not know how to deal with it.

Vinasha Kale Viparitha Buddhi

Kamba Ramayana A study 17. Hanuman saves Sita from killing herself!

The story really races fast. After Ravana left, Sita had no respite as the women, rakshasis, who guarded her began to harass her. Hanuman who witnessed her plight, stepped forward when a desperate Sita attempted to take her life.

Ravana left after he gave Sita an ultimatum, bearing away her image in his heart. Sita could not bear the situation any longer. She went near a tree to end her life. Just then Hanuman revealed himself and told her that he came from Rama. Gave  her a ring of Rama to prove that he was a genuine messenger. Just the sight of the ring changed Sita, she smiled and she wept. She blessed Hanuman, 'If I be one who know not ill, If my heart is pure and conduct right, may my blessings never fail,....live thou for ever and ever. She gave him an ornament she took out from her head to be given to Rama.

 Hanuman took leave of Sita and decided to do some damage to let Ravana know what to expect in the near future.  He was caught after he had inflicted damage to the Ashokvana and  killed many rakshasas. As a punishment his tail was set on fire. While he did not feel the heat as Sita prayed that agni would spare him, he burnt down the city of Lanka and departed.

Rama heard from Hanuman that Sita was alive and how she lived. His wrath aroused he commanded Sugrivas army to cross over to the island. The vanaras built a bridge over the channel and marched towards Lanka. And the great war began.




VR describes the destruction wrought by the fire:
The demons, who were running hither and thither to protect their houses ..Some women crying and carrying their suckling's with their hair dishevelled, fell down from their houses... Hanuma was not wearied in killing any number of demons...

Seeing the city of Lanka blazing,...Hanuma the monkey became thoughtful. A great anxiety entered his mind and there arose in him a feeling of self-contempt...  "blessed indeed are those great-souled men of excellence, who in their wisdom, restrain their elevated fury.. For enraged persons, there is neither an improper act nor ever an improper word to be spoken."
"Shame be upon me.....That purpose for which all this effort was taken, has been spoilt. At the time of burning the city, I have not saved Seetha indeed..The entire Lanka has been reduced to ashes. No place is seen unburnt in this City. Therefore, Seetha also must have been surely lost. If this task has been spoiled due to my perverted intelligence, it is appropriate even for me, here and now itself, to give up my life."
If one wonders about Hanuman's wanton destruction, his actions can be loosely called as aerial bombing which was extensively used during the world war II.
Today for it to be legal aerial operations must comply with the principles of humanitarian law: military necessitydistinction, and proportionality: An attack or action must be intended to help in the military defeat of the enemy, it must be an attack on a military objective, and the harm caused to civilians or civilian property must be proportional and not excessive in relation to the concrete and direct military advantage anticipated.
While Hanuman was upset by his actions, done in anger, he was not bound by any legal code. In fact, celestial beings were very happy at the destruction he wrought on the demons. His regret was not because he killed, it is a moot point whether a rakshasa can be called a civilian, but that in his rash act, Sita might have also been lost.
Presently it is the drone attack that hits the headlines. If you thought that these acts were not right, think again. A pubic opinion survey came up with this result, In February 2013, Fairleigh Dickinson University's PublicMind poll conducted a study to measure public opinion on the use of drones. The study was conducted nation-wide, and it asked registered voters whether they "approve or disapprove of the U.S. Military using drones to carry out attacks abroad on people and other targets deemed a threat to the U.S.?" The results showed that three in every four (75%) of voters approved of the U.S. Military using drones to carry out attacks, while (13%) disapproved.
It is apparent that while an individual can be like Sita, ' who know not ill, .. heart is pure and conduct right' , collectively we have a long way to go!

Amruta Dongray said...
I simply have to get down to reading a book called Asura by Anand Neelakantan...The Ramayan from Ravan's point of view...

I guess anyone not in the military IS a civilian... :)

Well...Hanuman's reaction was impulsive I suppose. Its like when Tendulkar has his moments...throwing away his wicket, being tentative. How does it matter...He is forgiven. May be thats how Hanuman was too...and he got the benefit of doubt...

Drone attacks cannot be impulsive as you rightly said.