The Book of RAM
It is Sita’s chastity that protects her from fire. When Hanuman burns Lanka, it is Sita’s chastity that protects the orchard in which she is imprisoned. Ravana may have tried to violate her body but despite all his efforts he is unable to violate her heart or her soul. Lanka with all its riches is unable to corrupt Sita. She may be dragged to Lanka by her body but she refuses to abandon Ayodhya in her heart. Through her, the Ramayana reminds us that even a victim can be a winner if he or she refuses to surrender to the circumstance. People can conquer the land, people can conquer the body, but they can never conquer the mind. Thus, in the Ramayana, the field has a mind of its own. It is not a passive thing at the mercy of man or the elements. It has the power to be faithful to the farmer. That is what makes Sita an embodiment of the supremely cultivable land.
5
Lakshman’s Brother
I repeatedly salute that Ramachandra
Who has a very playful body
Who is heroic in the battlefield
Who is the greatest hero in the universe
Who is the garland to the clan of Raghu
Who has a majestic voice
And who wins all arguments
I repeatedly salute that Ramachandra
Who appears frightening to the wicked person
Who appears submissive to the good person
Who is near to those who sing about him
Who shines greatly in his clan
Who is the song of the stars in the sky
And who is much beyond words
—From Ramachandra Shatakam that salutes Ram in hundred Sanskrit verses
Loyalty or righteousness
Traditionally Indians are advised only to read the Ramayana, not the Mahabharata, inside the house because the Ramayana is the story of brothers doing everything in their power to keep the household united while the Mahabharata is the tale of a household divided over property. The Ramayana has three sets of brothers: those of Ram, those of Ravana and that of Sugriva.
Ram’s brothers are devoted to him. It is said that soon after his birth, Lakshman kept crying until he was placed next to Ram. Since that day he was always beside Ram, accompanying him to protect Vishwamitra’s yagna and following him into exile in the forest. Such was his devotion that he refused to take his wife along with him to the forest. He even refused to sleep for fourteen years so that he could serve his brother day and night. The following story is popular in the Ram-kavyas of Andhra Pradesh.
Urmila’s sleep
Lakshman’s wife wanted to follow her husband to the forest as Sita had followed Ram but he begged her to stay back. On the first night in the forest, Lakshman kept watch while Ram and Sita went to sleep. That is when Nidra, the goddess of sleep, approached him. He begged the goddess to leave him alone for fourteen years so that he could guard his brother and sister-in-law night and day. The goddess, impressed by his act of filial devotion, agreed. But the law of nature demanded that someone bear the burden of Lakshman’s share of sleep. ‘Go to my wife, Urmila, and inform her of the situation,’ said Lakshman. Nidra went to Urmila. Urmila bowed her head and replied, ‘Give me my husband’s share of sleep for fourteen years so that he can stay awake all that time without any fatigue.’ So it came to pass that Urmila slept for fourteen years, night and day while her husband stayed awake in the service of Ram and Sita.
Ram’s other brother, Bharata, is equally devoted to him. He refuses to take advantage of his brother’s misfortune. Instead he submits himself to the same suffering his brother has been subjected to.
Bharata’s resolve
Bharata refused to take a kingdom obtained so deceitfully by his mother. He decided to go to the forest and bring his brother back. In the forest, from atop a tree, Lakshman saw Bharata followed by a vast army of men and women approaching Chitrakut, a hill where Ram and Sita had taken refuge. ‘He plans to kill you,’ said Lakshman. ‘Let me kill him first.’ Ram stopped his hot-headed brother from taking any rash steps. He was convinced that Bharata meant him no harm. And sure enough, when Bharata met Ram they hugged tearfully. Ram learnt of his father’s death and was shattered. ‘Come back. His kingdom needs you,’ said Bharata. But Ram refused. His father’s order that he stay as a hermit in the forest for fourteen years had to be fulfilled. Bharata then said, ‘He did not order me to be king. The crown was simply secured for me by my mother’s complicity. I reject it. Only Ram shall be king of Ayodhya. Until you return, I shall administer the kingdom as your regent. And during that time I shall not enjoy the comforts of royal life. I shall live as a hermit outside the city and suffer as you do. Let this be a lesson to my mother.’ Bharata took Ram’s sandals and carried them to Ayodhya and placed them on the throne. These would be the symbols of the king-in-exile.
By contrast, Ravana becomes king of Lanka by driving away his half-brother, Kuber, king of the Yakshas. The following story comes from Uttarkand, the final chapter of Valmiki’s Ramayana.
Lord of Lanka
The sage Vishrava had two wives. From the first, he became the father of Kuber, who went on to become king of the Yakshas. From the second, Kaikesi, he became the father of Ravana, who went on to become king of the Rakshasas. Kuber built the golden city of Lanka on the island of Trikuta located in the middle of the southern sea. Jealous of his brother’s prosperity, Ravana attacked the city of Lanka, drove his brother north and made himself king of Lanka.
The same behaviour is displayed by Sugriva’s elder brother, Vali. The following story is based on the sixteenth-century Malayalam retelling of the Ramayana by Ezhuthachan.
Vali’s quarrel
Riskha, king of Kishkindha, had asked his sons, Vali and Sugriva, to share the kingdom after him. Vali and his wife, Tara, lived happily with Sugriva and his wife, Ruma, for many years. Then one day a Rakshasa called Mayavi challenged Vali, who was renowned all over the world for his strength, to a duel. Vali overpowered Mayavi easily but then the demon gave Vali the slip and ran into a cave. ‘I will follow him inside and kill him,’ said Vali to Sugriva, ‘But you stay here and guard the entrance of this cave and do not let him leave under any circumstances. If blood gushes out, remember it is I who have been killed but if milk gushes out remember it is not I but Mayavi who has been killed for milk not blood runs through Mayavi’s veins.’ Sugriva waited for a full year outside the cave but neither his brother nor the demon emerged from it. Inside the cave it was all dark and all he could hear were the sounds of fighting, the shouts of a demon and snarls of a monkey. At the end of the year there was silence. Blood started gushing out of the cave. Sugriva immediately assumed that Vali had been killed not realizing that before dying, Mayavi had cast a magic spell that made his blood appear red, not white. Sugriva called out to his brother but heard nothing. Sugriva was sure that Mayavi had killed his brother. Not wanting his brother’s murderer to escape he rolled a huge boulder and blocked the entrance to the cave. Unfortunately, after the duel, Vali was too exhausted to shout and tell his brother of his victory. When he found the entrance of the cave blocked by a huge boulder, he suspected that Sugriva had done so with the intention of killing him. He kicked the boulder aside and returned to Kishkindha where his suspicions turned to certainty when he found that his brother had already assumed kingship of Kishkindha. ‘Traitor,’ shouted Vali and rushed towards his brother determined to kill him. Sugriva immediately realized there had been a misunderstanding. He tried to explain but Vali was in no mood to listen. Vali convinced himself that Sugriva always had his eye on being the sole ruler of Kishkindha and had plotted to kill him. He chased Sugriva all through the forest, intent on killing him. And he would surely have succeeded had Sugriva not taken refuge on the hill called Rishyamukha. This was one place in Kishkindha that Vali feared to enter. For it was home to Matanga, a sage who had cursed Vali that if he ever stepped on the hill he would die instantly.
When Ram and Sugriva are introduced by Hanuman, Sugriva shows Ram jewels that he and his monkeys had found on the forest floor. Ram recognizes them
as Sita’s. Lakshman recognizes only Sita’s anklets for he had all his life seen only his sister-in-law’s feet—yet another indicator of Lakshman’s chaste character. By contrast, Sugriva informs Ram that his brother, Vali, has forced his wife, Ruma, to become part of his harem.
Vali subscribes to the law of the jungle and so uses force to drive his brother away and lays claim to all the land and even his brother’s wife. Even Ravana, by claiming Lanka by force, subscribes to the law of the jungle. Jungle law is known in Sanskrit as matsya nyaya or the law of fishes, where big fish eat the small fish. In the forest, the strong dominate the weak. By contrast, in the civilized world governed by dharma the weak need to be protected through laws. In a world of dharma, represented by Ayodhya, brothers share with each other. In the world of adharma, represented by Kishkindha and Lanka, brothers steal from each other.
Sugriva is eager to make friends with Ram. He offers to rescue Sita provided Ram kills Vali and makes him king of Kishkindha. It seems rather odd that Ram will stoop to such a transaction. Odder still is the way in which Vali is killed.
Death of Vali
Sugriva challenged Vali to a duel. The plan was that while Sugriva distracted his brother thus, Ram would shoot an arrow from behind the bushes and kill Vali. Unfortunately, when the two started fighting, Ram could not distinguish between the two brothers. Sugriva was thrashed and he ran back to Rishyamukha to save his life. When Ram explained what had happened, Sugriva with great reluctance agreed to challenge Vali once more to a fight, but this time he went with a garland of forest flowers round his neck. Vali, eager to kill his brother, pinned Sugriva to the ground and was about to snap his neck when Ram released his arrow that ripped through Vali’s chest. ‘Unfair. Unfair,’ cried Vali. Ram replied, ‘All this land that I walk upon is the land ruled by Bharata and in all the land ruled by Bharata there must be dharma. You, Vali, who believe might is right, do not subscribe to dharma and so must be killed. He who lives by the law of the jungle must not object when he is killed by the law of the jungle.’
Vali is killed using the very laws he used to make himself king. Ram now demands that a new set of laws be established, one based not on power and domination but on love and generosity. Thus Ram becomes the harbinger of civilized conduct. He supports Sugriva only when he is convinced that as king, Sugriva will abandon the law of the jungle and embrace dharma. So while Vali behaves like an alpha male, driving Sugriva out and claiming his wife, Ruma, Ram insists that Sugriva treat Vali’s wife, Tara, with respect and even declare Vali’s son, Angad, as his heir. Had Sugriva still subscribed to the law of the jungle, he would have killed Vali’s son and forced Tara to be his concubine.
But shortly after becoming king, Sugriva slips back into his animal instinct. He forgets that the foremost principle of dharma is to keep one’s word. For this lapse, he is severely reprimanded by Lakshman.
Monsoons
After the death of Vali, Sugriva was made king of Kishkindha. He promised Ram to uphold dharma in his kingdom and accordingly accepted Vali’s widow, Tara, as his wife and Vali’s son, Angad, as his heir. It was decided to wait for the rainy season to pass before starting the search for Sita for during the rainy season the ground is slippery and treacherous and movement is impossible. Ram waited patiently for the rains to pass. When autumn arrived, Ram expected Sugriva to start the search for Sita. Unfortunately, Sugriva was lost in merrymaking following his coronation and had forgotten all about his promise to Ram. A furious Lakshman strode into the monkey king’s palace to teach Sugriva a lesson. The merrymaking stopped and a terrified Sugriva hid behind the throne while Tara went to Lakshman and pacified him. A chastised Sugriva immediately summoned all the monkeys of the forest and ordered them to scour all four directions of the earth and not return until one of them found Sita.
In Lanka, Ravana’s brothers who supported him when he drove Kuber away, refuse to support him when he abducts Sita. Both Vibhishana and Kumbhakarna feel what Ravana is doing is not right. Sita is another man’s wife. To desire her is ethically and morally wrong, especially when she is clearly resisting. That being said, when Sita’s husband finally launches a campaign to rescue his wife, Ravana’s two brothers respond quite differently to the situation. Vibhishana simply parts ways with his brother but Kumbhakarna continues to stand by his brother.
Vibhishana
One day, the monkeys saw a Rakshasa flying through the air coming towards them. They ran and told Ram about him. Lakshman raised his bow ready to ward off any attack but Hanuman stopped him. He recognized the Rakshasa. It was Vibhishana, Ravana’s younger brother. Hanuman had seen him argue against his brother’s actions and being put down for it. ‘I tried to make Ravana see sense. I told him it is adharma to hold captive another man’s wife against her wishes. But he kicked me out of his court. Though he is my brother, I will not support this action of his. Therefore I have left Lanka and have decided to join you. Call me a traitor, but dharma is more important,’ the Rakshasa said. Ram welcomed Vibhishana, touched by his willingness to sacrifice his own brother for a righteous cause.
Ravana has no qualms about endangering the life of Kumbhakarna. Despite this Kumbhakarna stands by Ravana. While Kumbhakarna does not agree with Ravana’s immoral actions, he refuses to abandon his brother in a crisis.
Kumbhakarna’s slumber
Ravana’s brother, Kumbhakarna, was a powerful giant, feared by gods, demons and humans. Like Ravana, he had invoked Brahma with his austerities with the intention of asking for Indra’s seat. Alarmed by this intention, Indra had begged Saraswati, goddess of speech, to twist Kumbhakarna’s tongue so that instead of asking for Indra’s seat he asked for Nidra’s seat, which means the seat of the goddess of sleep, which means a bed. ‘So be it,’ said Brahma. ‘You will sleep all the time.’ Realizing what was happening, Ravana begged Brahma to change his boon. ‘How can you let him sleep all the time?’ Brahma said, ‘What is done cannot be undone. But I shall modify it. One day a year, Kumbhakarna shall awake. On that day he will be invincible. However, should he be roused on any other day, he will surely die.’ So it came to pass, that Kumbhakarna spent all his life, except one day a year, asleep. When Ram attacked Lanka, and turned out to be a formidable opponent, a desperate Ravana decided to rouse Kumbhakarna from his sleep. ‘He can destroy all the monkeys with a single sweep of his hand,’ he said, forgetting Brahma’s warning that the day Kumbhakarna’s sleep would be interrupted would be the day of Kumbhakarna’s death. Drums were beaten and conch-shells blown and a great din created to awaken Kumbhakarna. He was prodded with sharp tools, beaten with sticks and even kicked by elephants but he refused to wake up. Finally, vast vats of the best food were brought into his chambers. The aroma of the feast was so intense that Kumbhakarna’s mouth watered and he woke up. While wolfing down his meal, Ravana apprised him of the situation. ‘I don’t agree with what you have done, brother. Nevertheless, I shall not turn against you as Vibhishana did. I shall fight for you because you are my brother.’ So saying Kumbhakarna entered the battlefield and spread mayhem amongst the monkeys. He crushed them under his foot as if they were insects and he swatted them away like flies. The Vanaras began to flee and the Rakshasas began to cheer; then Ram entered the battlefield. Kumbhakarna saw Vibhishana stand next to Ram. ‘Traitor,’ he shouted and rushed towards him in a murderous rage. Ram, unperturbed by the sight of his gigantic monster, raised his bow and released his arrow. The missile hit its mark and Kumbhakarna fell down instantly.
Ravana broke down on hearing of Kumbhakarna’s death. Unlike Ram who broke down when Lakshman was struck by an arrow, Ravana’s sorrow has more to do with his imminent defeat than with the loss of his brother.
Through the characters of Kumbhakarna and Vibhishana, the Ramayana raises the question: What is more important, family loyalty or dharma? The answer given is clear enough: dharma is superior to loyalty. That is why Ram makes Vibhishana king of Lanka.
Having established dharma in Kishkindha and Lanka, Ram returns to Ayodhy
a. But before he steps in, he confirms if Bharata still upholds dharma or has he changed his mind.
Last chance for Bharata
Fourteen years had passed. It was time for Ram to return. But what if Bharata had changed his mind in this time? What if he did not want Ram to return? What if he wanted to be king of Ayodhya himself? So Ram sent Hanuman ahead of him, disguised as a Brahman, to check if Bharata truly wanted Ram to return and reclaim the crown. Hanuman found Bharata living like a hermit outside Ayodhya in the village of Nandigram serving as Ram’s regent. Ram’s sandals were still placed on the throne. ‘Are you sure you want your brother to return?’ asked Hanuman. ‘You have a right to the throne. This could be your last chance to change your mind.’ ‘I have no intention of doing so,’ said Bharata firmly. Hanuman persisted, offering many arguments for why Bharata and not Ram should rule Ayodhya. Bharata refuted them all. ‘Stop. No matter how hard you try I will not change my mind. Only Ram shall be king of Ayodhya,’ said Bharata, convincing Hanuman of his sincerity. Hanuman then revealed his true identity and pointed to the sky. There, emerging from the clouds, was the flying chariot carrying Ram, Sita and Lakshman. Bharata saluted Ram and wept tears of joy. The unhappy days of Ayodhya were finally over.