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Continued
from yesterday's instalment
 ‘Enemy of my enemy is my friend’ is one of the popular strategies adopted by people who lay the emphasis on the results and not the ways followed. But
bedha is a different technique. You befriend the friend of your enemy. ‘Friend of my enemy is my friend.’ Or if that is not possible, at least set your enemy’s friend against your enemy. Ravana decided to adopt the expedient of
bedha as he was not ready to follow the path of restitution as suggested by
Sardula. ‘seethayai viduvadhuNdO irubadhu thiN thOlL undaaga…’
Is there any question of sending back, when I possess twenty mightiest of arms, is one of his favourite refrains. Pride! Blind and disproportionate pride! Pride that doesn’t allow one to see things in proper perspective! Pride that intoxicates one to forget what is right and fair! Ravana represents the height of pride and audacity. One is born of the other and when they die, the drag the person too with them to the abyss and obliterate that person, before looking for another to thrive.
He sent a message to Sugriva through Suka that is so cleverly and cunningly phrased. ‘See you are a king and I am a king. What harm have I done you? If I coveted the wife of that human, how does it affect you? What do you gain if Rama wins and what do you lose if I win? You are like my brother. This Lanka is a well-fortified city that cannot be captured even by the celestials. Why then should you make a vain attempt to help that man and waste your energy, for nothing?’
“Born of a race of eminent kings, you are also endowed with extraordinary might and are a son of Rksaraja. No gain whatsoever nor any harm has accrued (from me); nonetheless you are like a brother to me, O lord of monkeys! If I bore away the consort of the sagacious prince, what harm have I done to you thereby O Sugriva? (Therefore) return to Kishkindha. Surely this Lanka cannot be reached by any means by the monkeys. It cannot be acquired even by gods accompanied by Gandharvas (celestial musicians), much less by human beings and monkeys?” (Valmiki Ramayana, Yuddha Kanda, Canto XX, Sloka 10-12)
Assuming the form of a bird, Suka reached the other side of the shore where Rama, Sugriva and the monkeys were camped, along with Vibishana. When once he reached there, he remained in the sky and started to address Sugriva. Hardly did he begin, the monkeys pounced on him.
“(Nay) having flown a long way over the sea close to it, and remaining actually stationed in space, he delivered the aforesaid message to Sugriva. Quickly springing up, (even) while the ogre was delivering that entire message given by the evil-minded Ravana as directed, the monkeys forthwith proceeded at that moment to tear off his wings and smite him with their fists. The ranger of the night was violently punished by all the monkeys. Nay, after seizing him he was speedily brought down to the ground from the air.” (Ibid, Sloka 14-17)
 He could not complete his message to Sugriva. He was throbbing with pain with his wings pulled, twisted and torn off. He turned to Sri Rama and addressed him with a voice choked in pain and agony. “Kings do not kill envoys O scion of Kakutstha! Let (therefore) the monkeys be effectively kept back.” We know what Rama, this strange warrior who always stood for right and did not believe in any short cut, would do! He ordered Suka to be left free.
Let’s see how Sugriva responds to the message of Ravana, reminding him of the fact that Vali treated him as a brother.
More follows...
Hari Krishnan
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