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.
Tuesday, February 10, 2015
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'.
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.
.
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
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| Vibhishana meets Rama. Illustrated by Balasaheb Pandit Pant Pratinidhi |
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.
.
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.'
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 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
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.
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.
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!
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 same, here 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!
The author opines that while the story is the same, here 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!
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