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 'Nothing can happen to me,' screamed Ravana. 'You say the boons that were granted to me don't protect me against humans. So what? It is not necessary to look for the grant of a boon for everything. Who gave me the boon that invested me with the power to lift the Mount Kailash? Who granted me power to fight the dhik gajas? I therefore need no express blessings of anyone to fight these frail weaklings. You said Rama is in incarnation of Vishnu. What can he do against Ravana's might? What was he doing when I overpowered Indra and broke the mighty tusks of the divine elephant, Iravada? Oh, probably he was a little boy then, not grown up enough to fight me!'
So typical of Ravana. He would not listen to an advice that disapproves of his thought, word or deed. He did not stop with that. He accused Vibishana of owing allegiance to his foes. 'I know your mind. You have developed a secret desire for my throne. You conspire against my fall. Your heart is on the Rakshsas' crown. It was you who recommended the release of that monkey under the pretext that it is not proper to kill an emissary. That led to the destruction of Lanka by fire. You conspirator! Do not stand before me. If you ever again show your face in my realm, you will die at once!'
Does it not sound familiar? Accusations are the rewards of good advice. Ill treatment is the reward of intentions that are good. It has been so, right from the beginning!
Was it destiny that made Ravana go blind to the danger that was facing him? May be. But the undeniable truth is that it is our deeds that shape our destiny. What is our future, after all? It is our past, modified by the present. A bad deed modified by a good deed or vice versa makes the future.
'Forgive me, my mighty master. I tried to show you the path of righteousness. I tried to open your eyes to the bottomless pit into which you are about to fall. I could not. I leave this place now'. He left Lanka with four of his followers, Analan, Anilan, Aran and Sampathi.
 Was it proper for Vibishana to leave the side of his brother? This is a question that has been discussed for long. Vibishana is portrayed as a traitor. He left his brother at a critical moment, seeking his personal protection. However, this is one of those moments that are known as 'Dharma sankatam'. You may call it a dilemma to an extent. When you are riven by opposing choices and compelled to opt for one or the other. You take one path and you will be going against the other, which though conflicting, would have a compelling reason to pursue it. And vice versa.
The stand taken by Vibishana to surrender unto Rama was in pursuit of Dharma. And the stand taken by Kumbakarna, to stand by the side of his brother was also part of Dharma. Though Kumbakarna was opposed to Ravana ideologically, he fought for him and gave up his life for him, as his Dharma was that of a soldier. Implicit obedience was his Dharma. Kumbakarna acknowledges this in a later canto. We will see that when we deal with
Kumbakarna.
Now for the council of Rama to ascertain the opinion of his followers, whether or not to accept Vibishana. He was clear about what he had to do. He was however not prepared to take an arbitrary decision. He wanted all his followers to put forth their opinion, for it would at least give him an opportunity to tell them why he wants to do such-and-such a thing.
Hari Krishnan
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