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Vali Vadham 56

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Hari Krishnan • December 23, 2002 


Comforting, not compromising


Opportunities were indeed given by Rama for Ravana to amend his ways twice, directly.  This is apart from the messages conveyed by Hanuman and Sugriva to surrender to Rama.  Before the commencement of the war, Rama sent Angada as his emissary with the message 'deviyai viduga.'  Give back Sita.  'andrEl' Or else, 'seruk kaLathu edhirndhu,' meet me in the battlefront and 'aaviyai viduga' give up your life.  

'I will spare you if you return Sita to me,' was the first message sent through Angada.  Lakshmana was not for sending emissaries at a time when they have all arrived in Lanka and preparations for war were on.  'What is the purpose?' protested Lakshmana.  'He won't listen.  Then why should you send a messenger now, at this stage? 'irakkamadhu izhukkaam endraan iLayavan' Your magnanimity at this time would be misread as your cowardice.  Therefore don't send a messenger.'

The answer that Rama made to Lakshmana very beautifully sums up his character, calibre and steadfast adherence to Dharma.  'ayarthilen.'  Do not think I am confused.  'mudivum ahdhe.'  I know that in the end Ravana would not come to terms.  'aayinum' Even then, 'nayath thurai noolin needhi naam thurandhu amaidal nandrO?' will it be right on our part to swerve from the great books of justice (given to us by Brahaspathi, Sukracharya etc.) 'buyath thurai valiyarEnum' Even if one is stronger in all respects, 'poraiyodum porundhi vaazhdhal sayath thurai' it is the way of the winner to observe patience and prudence.  

'I will not close any door that leads to peace and avoidance of war.  I will make all attempts to stop a war.  I will not resort to the use of force and exhibit my strength unless it is absolutely warranted by the situation.'  

We see Rama giving out the same message to Ravana in the battlefield.  This happens after Ravana was defeated in the first battle and was sent back with that famous statement, 'indru pOi naaLai vaa' (Go for the day and come back tomorrow).  At that time he says that he is prepared to spare Ravana, if he accedes to two conditions.  'sirayil vaithavaL thannai vittu' Set her free, whom you imprisoned and 'devar murayil vaithu nin thambiyai iraakadhar mudhaliyOr irayil vaithu' make your younger brother (Vibishana) the king of rakshasas and others and also 'avarkku Eval seydhu iruthiyEl' accept him and serve him as your master and king.  If you accede to these two conditions, I will spare you.  Otherwise, come tomorrow for war.  In other words, 'I will protect you if you make amends.'

Coming back to our discussion on Rama's assurance to Sugriva 'Whoever is your friend, even if they are bad  (and of questionable character) is my friend.'  The offer to protect Ravana, made twice, reiterates what we have been discussing, namely, 'I will not go into your past.  That is immaterial to me.  If you come to me seeking my protection, I will without a second thought grant it.'  And the underlying message is that 'You cannot continue to do what you were doing before.'

In the case of Sugriva, he was not clear in his mind, unlike Vibishana.  But nonetheless he sought His protection.  'That is sufficient to me' is the message that the Lord conveys.  The words of Rama 'theeyare eninum  unnodu utraar enakkum utraar' do not mean 'I don't mind if your friends are wicked.  Let them continue to be wicked even after they come to me.  I will protect them.'  
 
Sugriva was agitated, was completely in a state of mental derangement.  At such a time, it is the job of the protector to assure complete protection, even if he has to go overboard.  The above verse of Kamban should be read in the context of Gita, that we discussed yesterday.  

It wouldn't therefore mean that Rama was prepared to compromise on Dharma when it suited him.  More over, one who was selfish would have chosen Vali for an ally, instead.  




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