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Vali Vadham 55

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Hari Krishnan • December 23, 2002 


Sugriva and Vibishana Saranagathi II


We were discussing yesterday the reason why Rama told Sugriva 'Whoever is your friend, even if they are bad  (and of questionable character) is my friend.'  Does this not sound in violation of his declared purpose of standing by the side of Dharma?  Would he accept even bad people, if it suits his convenience?  

Number one.  When Vibishana came to Sri Rama, seeking Saranagathi, he was clear and convinced in his mind about the divine nature of Rama.  "I am the youngest (half) brother of Ravana and having been insulted by him, have sought you, who are capable of affording shelter to all created beings, as my refuge.  (The city of) Lanka has been abandoned by me as well as my friends and possessions.  My sovereignty, nay even life and amenities are (now) centred in you," is how he starts his supplication.  (Valmiki Ramayana, Yuddha Kanda, Canto 19, Sloka 5)

Rama, declared moments earlier to Sugriva (as we have seen before) "I vouchsafe security against all living beings to him who comes to me only once and seek protection (from me), saying 'I am yours'; such is my vow.  Bring him (hither), O jewel among men, be he Vibishana **or Ravana himself**, O Sugriva!  Security has (already) been granted in his favour by me." (Ibid, Sloka 33-34)

'It is my vow,' says Rama 'to protect anyone who seeks refuge in me, just only once.'   Well, Vibishana was so very clear in his mind and therefore he didn't have to be spoken with words of assurance and he was accepted.  

But in the case of Sugriva, remember that Rama went to him, seeking his help.  But Sugriva was in a confused state of mind; at that time he did not even properly respond to Rama when his help was sought.  Therefore, it became necessary for Rama to comfort him.  But then, if he says, 'I will accept your friends as mine, even if they are bad,' does it mean that he would stand even by the bad and wicked?  Then what happens to his Dharma?

Number two.  It should be understood very clearly that when such an assurance was made, what Rama really meant was, 'I will not look for credentials from the person who seeks protection.  That is, his past is immaterial to me.'  And then what happens to the person if he was really bad?  Once he surrenders unto Him, it is not possible for the protected to pursue his old ways!  After all, when would a person - be he good or bad - seek refuge unto Him?  Only after the realisation that what he was doing was wrong. That is why the Lord says in Gita -

sarva dharman partiyajya mam ekam saranam vraja
aham tva sarvapapebhyo moksayisyami ma sucah
 
When he says 'Abandon all your Dharma and come unto me,' does it mean,  'You can continue to plunder, murder and commit all kinds of things that would disturb the equanimity of your surrounding, AFTER you surrender unto me!'  No.  One CANNOT simply continue to do that after he seeks his refuge.  How can anyone continue to be with the devil, when once he is protected by the Lord!  It is simply not possible for anyone to be bad, after surrender unto Him!
 
Let us take a test case.  He tells Sugriva be he Vibishana or Ravana himself, O Sugriva!  Security has (already) been granted.  Supposing Ravana came to him, seeking his refuge, how would he have reacted?  Would he have accepted him, and if so would it have been without preconditions?  Is there any evidence in Ramayana to prove that point?  




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