Reply to questions on ""a few general observations on valmeeki raamaayanam

A friend and well-wisher of mine had raised a few points for clarification on the write-up titled ""A few general observations on Vaalmeeki Raamayanam"". Relevant portions from my reply are appended.
"" Many thanks for your letter. I welcome comments and criticism on my little efforts at writing, from well wishers.
I did not touch on Sage Vaalmeeki’s background as it is fairly well known and in an article for a magazine, paucity of space is a consideration for elaboration of topics; even without it, the article came to 6 pages. I find that in the latest issue of Mangayar Malar, someone has questioned our popular belief that he was a robber turned sage, quoting from Utthara Kaandam.
You have expressed resentment at the statement that Rama’s giving asylum to Vibheeshana was also a shrewd diplomatic move in addition to his innate compassion and commitment to offer help and protection to anyone who approaches him even once with an appeal for it. You felt that this would amount to duplicity on Rama’s part. I would refer to a few situations described by Vaalmeeki.
When Rama, Lakshmana and Seetha proceed to the forest on exile, multitudes of citizens follow them intent on accompanying them, disregarding Rama’s pleas and appeals to them to return to Ayodhya. Towards dusk, they reach the banks of the river THAMASA. Rama has to shake them off. So the next morning, the trio get up early. Before proceeding to the river, Rama tells the charioteer Sumanthra to take the empty chariot towards the city for some distance so as to make the people believe that Rama had returned to Ayodhya. Then Sumanthra was to bring back the chariot through another route carefully erasing the hoof marks. The trio then speedily cross the river with the help of Guha. Citizens, who had followed Rama earlier, were therefore dodged using this ruse (Sargam 46 – verses 30 and 31, Ayodhya kaandam).
A second instance is the way Rama banishes Seetha. Seetha is pregnant and Rama’s love for her overflows all boundaries. They drink delicious liquor called Maireyakam and eat good food and spend a lot of time in happy thoughts and deeds. Recalling their happy days in the company of Rishis and their families in the saintly atmosphere of the forest, Seetha expresses a desire to spend at least one night there –sargam 42 - Uttarakaandam. It is at this juncture that the spy Bhadra tells Rama that some of his subjects are not happy at his taking back Seetha, who had been held captive in Raavana’s place.
Despite Seetha emerging unblemished at the Agnipareeksha after Rama’s victory over Raavana and celestial beings endorsing her chastity, Rama decides to banish her. Her desire to go to see the abode or Rishis and stay in that serene atmosphere comes in handy as an excuse and Rama uses it. She is told of her banishment only after she reaches the place. Mahakavi Kaalidaasa’s description of this is more touching.
First impression one gets of this, is that it is an act of cowardice, cruelty and deception. Rama’s position as a king makes it different and significant as a model of raaajadharmam (king’s conduct).
If he had told the people about the Agnipareeksha, many would be sceptical and would not believe it.
If he had continued to live with Seetha, at least a section of the people would dub him as lacking in moral values and moral courage. The result will be that eventually, he would not be able to punish anyone committing a serious crime and his rule would collapse.
If he had abdicated the crown, there would be anarchy as none of his younger brothers would accept the crown. The empire built up by his ancestors (Pithri-paithaamaham raajyam) would be open to exploitation by outsiders.
So he had to abandon Seetha. If he had given publicity to this, those who knew of the Agnipareeksha would oppose it. Hence he had to do it stealthily and conceal his intentions even from Seetha who willingly followed him, through thick and thin, like a shadow.
Kaalidaasa describes the turmoil in Rama’s mind succinctly when he describes it as a “”swing in action”” ( kimaathmaniravaada-katthaamupekshe/ Jaayaamadosshaamutha Samthyajaami /Ithyekapakshaasrayaviklabathvaath/ Aaseethsadolaachalachitthavritthi).
It is noteworthy that Rama calls his brothers and tells them of his decision -- no discussion or consultation.
These are not to be treated as instances of falsehood uttered or deception practiced.

Not only Rama, but even Aanjaneya had to make statements which were not true.
In the beautiful dialogue between Seetha and Aanjaaneya in Sundarakaandam, at one point Seetha asks Hanumaan, “”you were able to cross the sea. Perhaps, one or two more will be able to do so. But what about the rest?” Hanumaan replies “”madam, there is no one in Sugreeva’s army who is less powerful or less resourceful than me. Only the weakest one is sent as a messenger – not the really powerful ones””. How far this is from truth, is evident from the discussion in Angada’s camp about each one’s ability to cross the sea, see Seetha in Lanka and return.
But it is fully justified in the circumstances in which Hanumaan was placed vis- a-vis Seetha at that juncture. Hanumaan enters the scene when she is about to commit suicide in desperation. Allaying Seetha’s fear is of paramount importance.
Hanumaan assumes human form, the form of a Brahmachaari (Bhikshuroopam – vide Saragam 3 of Kishkindhakaandam) and human speech at his first meeting with Rama and Lakshmana.
Similarly, he sings Rama’s story from his hiding and speaks in human voice and chaste language when he sees Seetha in the Asokavanam and she is about to commit suicide.
“” POIMAIYUM VAAIMAIITATTHA PURAI THEERNTHA NANMAI PAYAKKUM ENIN”” Says Thirukkural.
There was no intention to deceive and derive advantage.
The instances quoted are different from the deception practiced by Maareecha coming as golden deer or Raavana appearing as a Sanyasi. Their intention was to deceive, and the legal jargon Mens rea of which you know much more than me, would very much apply.
II ABOUT DIPLOMACY ANGLE IN VIBHEESHANA SARANAAGAATHI
Rama being a kshathriya, his first source of pride is his prowess, both physical land weaponry (please note that Sugreeva tests both before accepting Rama as his ally. He asks Rama to move the skeleton of the demon Dundubhi and Rama just lifts it with his toe and propels it very far. Next Sugreeva asks Rama to shoot an arrow at the Saala tree and Rama’s arrow pierces seven of them in a row and pitches far away Sargam 11, Kishkindhakaandam.)
The next noticeable trait (we should call it virtue ) in a kshathriya is the way he takes to heart an insult or injury and deprivation and his determination to avenge himself of it. Someone had abducted his wife and he had to recover her and PUNISH THE OFFENDER – RAAVANA.
If his intention had been only to recover Seetha, he should have sought alliance with Vaali. Vaali specifically tells Rama that, had he approached him instead of Sugreeva, he would have got Seetha back within one day and would have brought Raavana with a noose round his neck and placed him before Rama (verses 49 and 50 – Sargam 17 – Kishkindha kaandam) . Raavana had tried his pranks on Vaali when he was doing his Sandhya oblations and, without even turning round, Vali had him bound hand and foot and suffocated him with his tail. Raavana pleaded for mercy and then entered into an alliance with Vaali (Utthara kaandam).
It is noteworthy that after hearing Sugreeva’s version, Rama does not wait to hear the other side and consider a rapprochement between the estranged brothers. That would not have furthered his purpose of revenge on Raavana. He simply decides to support Sugreeva and enter s into an alliance.
One sequence in Sundarakaandam is significant. In the course of the dialogue between Hanumaan and Seetha, Hanuman tells her that if she permitted, he would take her on his back and unite her with Rama on the same day. Seetha laughs at this as Hanumaan’s diminutive form, assumed then for stealthily entering Raavana’s fortress, made the suggestion ridiculous and she says so. Hanumaan then assumes his gigantic form. Seetha is amazed and admits that she could believe his capacity to take her and cross the sea. But detailing the risks of her falling off, she comes to the main objection to the suggestion. She says as a kshathriya, Rama should kill Raavana and his entire troupes and then redeem her. That would be befitting Rama ( Thatthasya sadrisam bhaveth)
Rama himself declares, with pride, his being a kshathriya, while countering the allegations levelled against him by Vaali from his deathbed.
When Seetha is brought before him after Raavana is killed, Rama tells her “” I did not come here to welcome you. I came to fulfil my duty as a kshathriya, to redeem my honour by killing Raavana.
I recall a small verse given at the beginning of one chapter in Sir Walter Scot’s novel “”Fortunes of Sir Nigel”” It runs like this “” Give way, give way, I must and shall have revenge/ Where I am injured, there I shall sue redress/ I have a heart to feel the injury and a hand to right it/ and, by my honour, that hand shall grasp what greybeard law denies me”” That gives in a nutshell,the mind of a kshathriya. Even in Dhruvachariatham, in naaraayaneeyam, Bhattathirippad refers to this trait of a kshathriya, describing Dhruva as “”Maanee (one who is conscious of hurt to his pride)””.
For a kshathriya ( or any leader for that matter), strategy is very important. Rama is advised by Kabandha to enter into alliance with Sugreeva. Therefore, giving asylum to Vibheeshana had a twin purpose- one purely humanitarian and the other superbly diplomatic. It is not derogatory for a kshathriya to be diplomatic, as it is the dharma of a king. He adopts it for the general well-being of his country and his subjects –not for his individual personal benefit.
The only individual in Rama’s camp ( at the time when Vibheeshana seeks asylum), to propose asylum to him, was Hanumaan, who is credited with the sharpest intellect (Buddhimathaam varishttham). All the others were quick to deny it. Rama endorses Hanumaan’s proposal. That again shows Rama’s greatness as a leader. A good leader is generally able to get a decision which he favours, by way of a suggestion from his advisors. If Rama had put it as his own suggestion, it would not be so effective.
I hope I have put my side of the case properly.
As I mentioned at the beginning of my article, for me Raamaayana is not just a religious epic, though it is certainly a story of God incarnate. It is a boon to humanity and the best and most inexhaustible source of teachings for healthy living, and gives the ideal codes of conduct for all strata of society and serves as an unfailing guide to moral and ethical values.
It was pleasure to put down these and I assure you that I welcome more of your views and criticisms as you call them, though, to me they are sources of inspiration to read and reflect more on the divine subjects.""
P.G.Krishnamoorthy
I