65. THE DOCTRINE OF SURRENDER AND GRACE :

IN response to Rama's invitation,
Hanuman expressed his opinion in clear,
sweet and pregnant words:


"Why should you ask for our advice?
Not even Brihaspati has anything to tell
you that you do not already know. If it is
dangerous to admit Vibhishana, how is the
danger met by delay and trial? Where is
the time or opportunity for a test? More
over, Vibhishana has not approached us
stealthily. He has come to us with frank
openness and a clear object. What is there
for scouts to discover about him? It has
been said by some that his sudden advent
is suspicious. But why? What wonder is
there if Vibhishana became disgusted with
Ravana and foresaw his certain disgrace
and a defeat? What wonder is there if he
recognised your heroic virtues and
nobility and the certainty of your victory?
To me the time and manner of his coming
give 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 in
the face or speech of this Rakshasa
suppliant. His carefree looks disclose a
guiltless heart. The wise say that the face
is a perfect mirror of the heart. I think that
Vibhishana has come here honestly to
seek sanctuary at your feet. And there is
nothing strange in his action. He knows
Ravana's real weakness. He knows that
the lord of Lanka is fated to fall. He
knows too that you have slain Vali and
given his kingdom to Sugriva. Granting
that his real motive is to secure for
himself the sovereignty of Lanka, there is
nothing wrong in it and certainly it is a
guarantee that he will be loyal to us.
Hence I feel that we should admit him."


The Vanara chiefs thus differed in their
views. Kumbhakarna acted according to
ordinary morality. This was a simple thing
that everybody could understand. But
Vibhishana followed a higher morality.
The path he chose was more difficult and
likely to be blamed.


He knew (how could anyone else
know?) his inward suffering at the thought
of Ravana's evil doings. Ordinary people
could not sympathise with his situation.
Hence the Vanaras failed to understand
the conflict in his mind. Even today
people find it hard, without elaborate
explanation, to appreciate Vibhishana
aright.


Patiently, Rama listened to the various
views of the Vanara chiefs. When at last
he heard Hanuman's words he was filled
with joy.


Rama, steadfast in his own dharma,
found satisfaction in Hanuman's utterance.
A good man is glad when a friend's
opinion supports his decision on a
question of duty.


"If a man comes as a friend," said
Rama, "how can I reject him? It is against
the law of my life. All of you, my friends
and helpers, should know this. Once a
man surrenders himself, one should
overlook all his faults."


But Sugriva was not satisfied. He said:
"This Rakshasa has on his own
showing deserted his brother whose cause
he considers lost. How can one put faith in
a person who forsakes his own brother in
his need?"


Valmiki records that on bearing these
words of Sugriva, Rama turned to
Lakshmana with a smile. Probably the
smile was provoked by Sugriva's
forgetfulness of his own fraternal conduct
in his indignant condemnation of
Vibhishana!


Rama said to Sugriva: "I see what you
mean. But listen. It is natural for kings to
suspect brothers and neighbor kings.
Good kings who entertain no such
suspicion are exceptions. Most kings
imagine that brothers envy them. What
wonder then if Ravana suspected and
insulted Vibhishana? It follows that
Vibhishana feared danger to himself if he
stayed on in Lanka. I conclude therefore
that he has no sinister motive against us in
coming here for refuge. 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. Well, Lakshmana, can we expect
all people to be like our Bharata?"


Having said this, Rama was silent for a
moment, lost in remembrance of Bharata's
selfless love. Then he spoke: "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 his
life fled when I came away to the forest.
And my friends, who else is blessed like
me with friends such as you?"


Having spoken thus he wiped the tears
in his eyes, and went back to the subject
on hand.


"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, and can have none
for leaving us. We do not want Lanka, and
if, as is natural, he wants it, he can get it
only through our victory. From the point
of view of policy, it would be a mistake to
reject Vibhishana.


"But there is a stronger reason. When
one comes to me for refuge, I cannot
reject him. This is my dharma. 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,
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."


"My Lord Rama! It is wonderful how
clearly the right stands out demonstrated
when you speak!" said Sugriva. "I see
things clearly now. I shall go and bring
Vibhishana. May he too become a loving
friend of yours, even like us!" And
Sugriva went to fetch Vibhishana.


In the Vaishnava tradition, this,
episode, in which Vibhishana is taken by
the prince into his camp and innermost
council, is held to be as important as the
Bhagavad Gita episode in the
Mahabharata.


It illustrates the doctrine that the Lord
accepts all who in absolute surrender seek
shelter at his feet, regardless of their
merits or defects. Their sins are burnt out
by the mere act of surrender. This is a
message of hope to erring humanity. It is
the heart of the Vaishnava faith that there
is hope for the worst of us if only we
surrender ourselves to the Lord.


But why should I restrict this doctrine
to the Vaishnava tradition? Is not this the
heart of all the religious traditions in our
land, yes, and of all the religions in the
world? Every world teacher stresses this
certainty of relief and redemption. It is not
to Arjuna only that Krishna said: "Have
no fear, cast off all 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.


There are two ways in which we can
regard Valmiki's account of Rama's
acceptance of Ravana's brother. The poet
describes the rules of policy, the matters
to be examined before one can accept a
visitor from the enemy's camp.
This is shown in the speeches of the
Vanara king, the cultured and
accomplished Hanuman, and Rama, the
firm upholder of dharma. But in addition
to right policy, we see here Rama's
character and personality due to nature
and nurture.


He said: "I cannot reject anyone who
comes to me for protection. This is my
dharma. If Ravana himself came to me, I
would not reject him."


Those who look on Rama as an avatar
of God find in this utterance the essence
of scripture. The solemn assurance which
Krishna gives to Arjuna later in the Gita,
that assurance the Prince of Ayodhya
declares in the presence of Sugriva and
others in this Vibhishana episode of the
Ramayana.


This divine assurance is the life and
light that a world filled with sin and
darkness, needs.


Next : 66. THE GREAT CAUSEWAY


Continues....