The Doctrine of Surrender and Grace
But Vibhishana was not afraid of being a traitor while his choosing the path of dharma. His course was not easy, as the Vanara chieftains standing on the northern seashore saw five big Rakshasas and yelled immediately that these are the Rakshasas coming from Lanka with hostile designs.
On hearing him the Vanara warriors armed themselves with trees and boulders and said: "Let us go. We shall intercept and slay them and bring them down to earth."
"Vibhishana, the brother of Ravana, stands before you. Renouncing kingdom, wife and children, I seek service and sanctuary at Rama's feet. I pray you, convey this information to Rama. In vain I strove to turn Ravana from his wicked designs and counseled him to restore Sita and seek Rama's forgiveness. All the response I got was scorning off and public insult. Hence I am here before you, perched in the sky'' prayed Vibhishana.
Sugriva in total mistrust reported exactly the opposite to Rama: "I believe that these Rakshasas have been sent by Ravana himself. They have come here to mix with us seeking an opportunity to harm the leaders in our camp. Whatever Vibhishana may say, permit us to destroy forthwith Ravana's brother and his followers."
Rama listened and turning to Hanuman and other leaders said "I wish to know your opinion on this matter. In times of exigencies, one should ask for the advice of friends. Tell me without reservation what you feel in your hearts."
Angada said : " Let us watch their behavior carefully without giving any room for mischief. If their movements are suspicious, we can throw them out. If they are friendly and show good faith, we shall accept them." Thus spoke the son of Vali.
Sarabha said: "let us test them through skilful questioners now and decide once and for all what to do with them."
Jambavan said: " no test can discover the truth, if he has come hiding his treacherous intentions. They are a deceitful race so we should not admit him."
Rama, firm in His purpose, found satisfaction in Hanuman's utterance. It is against the law of Dharma for Rama that once a man surrenders himself, one should overlook all his folly.
This divine assurance is the hope and survival of the erring humanity looking for pardon and redemption.
Jai Sita Ram.
Episode 551 < Sri Ramanin Arulamudam.
THE VANARA'S DOUBT
HAVING committed a sin and unable to disengage himself, Ravana called his council of Ministers for consultation. Many spoke flattering words at him. Only Kumbhakarna and Vibhishana, said: "Restore Sita and seek pardon of Rama, as you have committed a sin of usurping Her from Him."
Because of vainglory, Ravana did not budge to admit his error or retrace his steps. It requires greater courage of a noble kind to confess one's sin, which Ravana lacked any how.
In a conflict of duties, all cannot follow one and the same path. Kumbhakarna is one among those of Ravana's friends who through their gratitude for past kindness, a sense of loyalty, or blood affinities stayed but Vibhishana following his nature preferred to part ways.
HAVING committed a sin and unable to disengage himself, Ravana called his council of Ministers for consultation. Many spoke flattering words at him. Only Kumbhakarna and Vibhishana, said: "Restore Sita and seek pardon of Rama, as you have committed a sin of usurping Her from Him."
Because of vainglory, Ravana did not budge to admit his error or retrace his steps. It requires greater courage of a noble kind to confess one's sin, which Ravana lacked any how.
In a conflict of duties, all cannot follow one and the same path. Kumbhakarna is one among those of Ravana's friends who through their gratitude for past kindness, a sense of loyalty, or blood affinities stayed but Vibhishana following his nature preferred to part ways.
There are certain people arguing against Vibhishana and Ravana was the first, unfortunately by no means the last, to dub him a traitor. Men are restrained from evil by the wholesome fear that if they commit sin they would forfeit the affection and goodwill of their friends and relatives. This fear is necessary for good behavior and its removal would be a serious loss to society.
But Vibhishana was not afraid of being a traitor while his choosing the path of dharma. His course was not easy, as the Vanara chieftains standing on the northern seashore saw five big Rakshasas and yelled immediately that these are the Rakshasas coming from Lanka with hostile designs.
On hearing him the Vanara warriors armed themselves with trees and boulders and said: "Let us go. We shall intercept and slay them and bring them down to earth."
"Vibhishana, the brother of Ravana, stands before you. Renouncing kingdom, wife and children, I seek service and sanctuary at Rama's feet. I pray you, convey this information to Rama. In vain I strove to turn Ravana from his wicked designs and counseled him to restore Sita and seek Rama's forgiveness. All the response I got was scorning off and public insult. Hence I am here before you, perched in the sky'' prayed Vibhishana.
Sugriva in total mistrust reported exactly the opposite to Rama: "I believe that these Rakshasas have been sent by Ravana himself. They have come here to mix with us seeking an opportunity to harm the leaders in our camp. Whatever Vibhishana may say, permit us to destroy forthwith Ravana's brother and his followers."
Rama listened and turning to Hanuman and other leaders said "I wish to know your opinion on this matter. In times of exigencies, one should ask for the advice of friends. Tell me without reservation what you feel in your hearts."
Angada said : " Let us watch their behavior carefully without giving any room for mischief. If their movements are suspicious, we can throw them out. If they are friendly and show good faith, we shall accept them." Thus spoke the son of Vali.
Sarabha said: "let us test them through skilful questioners now and decide once and for all what to do with them."
Jambavan said: " no test can discover the truth, if he has come hiding his treacherous intentions. They are a deceitful race so we should not admit him."
Mainda said: "we cannot reject a man on mere suspicion? Only after careful examination can we decide how to deal with him." Then Rama turned to Hanuman for his opinion :
THE DOCTRINE OF SURRENDER AND GRACE
IN response to His inviting gesture, Hanuman replied in clear, sweet and poignant words thus:
"To me the time and manner of his coming gives no room for suspicion. It has been
suggested that before admitting him our leaders should put him questions and examine his answers. But one who knows that he is suspected would cease to speak or behave naturally. He would be afraid that we are out to find only faults in him. And thus his real nature will not be revealed. I see no cause for suspicion. The wise say that the face is the index of mind. I think that Vibhishana has come here honestly to seek sanctuary at your feet. And there is nothing strange in his action. He knows that Ravana has invited his own down fall. Hence I feel that we should admit him."
The Vanaras thus differed in their views. Patiently, Rama listened to all of them, when at last Hanuman favoured to admit him, He was filled with joy.
IN response to His inviting gesture, Hanuman replied in clear, sweet and poignant words thus:
"To me the time and manner of his coming gives no room for suspicion. It has been
suggested that before admitting him our leaders should put him questions and examine his answers. But one who knows that he is suspected would cease to speak or behave naturally. He would be afraid that we are out to find only faults in him. And thus his real nature will not be revealed. I see no cause for suspicion. The wise say that the face is the index of mind. I think that Vibhishana has come here honestly to seek sanctuary at your feet. And there is nothing strange in his action. He knows that Ravana has invited his own down fall. Hence I feel that we should admit him."
The Vanaras thus differed in their views. Patiently, Rama listened to all of them, when at last Hanuman favoured to admit him, He was filled with joy.
Rama, firm in His purpose, found satisfaction in Hanuman's utterance. It is against the law of Dharma for Rama that once a man surrenders himself, one should overlook all his folly.
But Sugriva was not satisfied. He posed as to how can one put faith in a person who forsakes his own brother in his need?
It is interesting to note here Valmiki's recording that on hearing such words from Sugriva, Rama turned to Lakshmana with a smile. Perhaps bringing to readers' mind Sugriva's forgetfulness of himself betraying Valli, his brother.
Rama said to Sugriva: "I see no point in the argument that Vibhishana will forsake us, as he has forsaken his brother. He had cause for forsaking his brother. But there is a stronger reason. When one comes to me for refuge, I cannot reject him. This is my dharma. I tell you, even if Ravana himself came to me for sanctuary, I would accept him without hesitation. How then can I reject his brother who has done me no wrong? Go and fetch Vibhishana. It does not matter if as a result of this I suffer. Even at the cost of life I must do this duty of mine. Never can I deviate from it. Verily let us go further and grant that he has eyes on the kingdom, expecting Ravana's defeat at our hands. Even in this ambition there is nothing wrong.''
As He said this Rama turned to Lakshmana again enquiringly as to how can we expect all people to be like Bharata? and passed into melancholic mood, remembering Bharata's selfless love. He added: "Who in the world is as lucky as I am? Who has a brother like Bharata? And what a father I had! His love for me was so great that he ascended Swarga-loka when I came away to the forest.
Rama then returned to normalcy, wiping the tears in his cheeks.
''I see things clearly now. I shall go and bring Vibhishana. May he too become a loving brother of yours, even like us!" so saying, Sugriva went to fetch Vibhishana.
In Sri Vaishnava tradition, this, episode, in which Vibhishana is taken by the Rama into his camp and as His innermost council, is considered to be the precursor to the Bhagavad Gita episode in the
It is interesting to note here Valmiki's recording that on hearing such words from Sugriva, Rama turned to Lakshmana with a smile. Perhaps bringing to readers' mind Sugriva's forgetfulness of himself betraying Valli, his brother.
Rama said to Sugriva: "I see no point in the argument that Vibhishana will forsake us, as he has forsaken his brother. He had cause for forsaking his brother. But there is a stronger reason. When one comes to me for refuge, I cannot reject him. This is my dharma. I tell you, even if Ravana himself came to me for sanctuary, I would accept him without hesitation. How then can I reject his brother who has done me no wrong? Go and fetch Vibhishana. It does not matter if as a result of this I suffer. Even at the cost of life I must do this duty of mine. Never can I deviate from it. Verily let us go further and grant that he has eyes on the kingdom, expecting Ravana's defeat at our hands. Even in this ambition there is nothing wrong.''
As He said this Rama turned to Lakshmana again enquiringly as to how can we expect all people to be like Bharata? and passed into melancholic mood, remembering Bharata's selfless love. He added: "Who in the world is as lucky as I am? Who has a brother like Bharata? And what a father I had! His love for me was so great that he ascended Swarga-loka when I came away to the forest.
Rama then returned to normalcy, wiping the tears in his cheeks.
''I see things clearly now. I shall go and bring Vibhishana. May he too become a loving brother of yours, even like us!" so saying, Sugriva went to fetch Vibhishana.
In Sri Vaishnava tradition, this, episode, in which Vibhishana is taken by the Rama into his camp and as His innermost council, is considered to be the precursor to the Bhagavad Gita episode in the
Mahabharata.
It demonstrates the doctrine that the Lord accepts all those who in absolute surrender seek shelter at his feet, devoid of their merits or defects. Their existing sins are burnt out by the mere act of surrender. The one unwittingly ensuing latter are ignored. This is called ''தோஷ போக்யத்வம் ''
It is not to Arjuna only that Krishna declared so : "Have no fear, cast off all your doubt, I shall destroy all your sins." Wherever in the world God has spoken to mankind in a human voice, He has given this assurance as recorded by every religion in this World.
There are two aspects to Rama's acceptance of Vibhishana. One the policy aspect of examining before one can accept a visitor from the enemy camp. That apart, the second and the foremost aspect is that of Rama's character and personality of not rejecting anyone who comes to Him for protection. This is His dharma. If Ravana himself comes he won't be rejected He declares.
Rama being an avatar of God, His utterances are the repeat of the essence of all Scriptural prescriptions. The solemn assurance which Krishna gives to Arjuna later in Bhagavat Gita, though echoes the same purport and meaning as Rama carama Sloka, His considered to be one of ''தேவை இடாதார் வார்த்தை'' .
It demonstrates the doctrine that the Lord accepts all those who in absolute surrender seek shelter at his feet, devoid of their merits or defects. Their existing sins are burnt out by the mere act of surrender. The one unwittingly ensuing latter are ignored. This is called ''தோஷ போக்யத்வம் ''
It is not to Arjuna only that Krishna declared so : "Have no fear, cast off all your doubt, I shall destroy all your sins." Wherever in the world God has spoken to mankind in a human voice, He has given this assurance as recorded by every religion in this World.
There are two aspects to Rama's acceptance of Vibhishana. One the policy aspect of examining before one can accept a visitor from the enemy camp. That apart, the second and the foremost aspect is that of Rama's character and personality of not rejecting anyone who comes to Him for protection. This is His dharma. If Ravana himself comes he won't be rejected He declares.
Rama being an avatar of God, His utterances are the repeat of the essence of all Scriptural prescriptions. The solemn assurance which Krishna gives to Arjuna later in Bhagavat Gita, though echoes the same purport and meaning as Rama carama Sloka, His considered to be one of ''தேவை இடாதார் வார்த்தை'' .
This divine assurance is the hope and survival of the erring humanity looking for pardon and redemption.
