Friendship in Kishkindha

Tara and Rama as imagined by Copilot Designer

Kishkindha is a liminal world, a world between humans and gods, a world of monkey-like creatures that think and behave like humans. The Vanaras are said to be born of gods to assist Rama in his mission. But I have come across many interpretations in which a Vanara like Hanuman serves an allegorical function to teach us how to channel our untamed, primal instincts towards righteousness and higher goals. The moment we bring supernatural intervention (like animals specially created by gods to play a major role in the plot), a plethora of interpretations flow in. We can find any number of symbolic and allegorical meanings in the Vanara kingdom.

Friendship is a major theme in this section of the epic. There is a friendship of convenience, a friendship that is more of a political strategy, between Rama and Sugriva. There is deep devotion which goes far beyond friendship in the relation between Hanuman and Rama. We will discuss Hanuman later (under letter H in this series).

Is Sugriva a genuine friend?

Sugriva became Rama’s friend because both of them had a common grief: loss of spouse. Sugriva’s wife, Ruma, was forcibly taken by his brother Vali. Rama’s wife was abducted by Ravana.

Vali was the Vanara King in Kishkindha. One day the demon Mayavi challenged Vali and their fight took place in a cave. Sugriva, Vali’s brother, stood outside the cave. After a while, blood flowed out of the cave and Vali didn’t come out. Assuming that Vali was killed, Sugriva closed the mouth of the cave with a boulder and returned to the palace. He not only crowned himself the king but also married Tara, Vali’s wife. It was customary in some cultures for a man to marry his dead brother’s wife in those days.

Vali was not dead, however. He returned, defeated Sugriva in a fight, and married Ruma, Sugriva’s wife. Too many men (and a few gods too) are after the wives of other men in the Ramayana.

Sugriva lived in the constant fear of imminent death at the hands of his brother. That’s when Hanuman, his minister, brings Rama to him. Hanuman is aware of Rama’s divine origin and superhuman powers. A friendship is forged between Rama and Sugriva, a bond of convenience, a political strategy: You help me and I will help you.

Rama helps Sugriva to kill Vali, not without employing some deception. Sugriva now becomes the king of Kishkindha, marries his brother’s wife Tara, and forgets his promise to Rama. But Rama knows that the kind of friendship he has struck with Sugriva requires more diplomacy than devotion. In the meanwhile, Tara and Hanuman manage to convince Sugriva of his duty to fulfil his commitment to Rama. He does give his best after that.

Tara emerges as a heroine in Kishkindha.

When Sugriva challenges Vali to a duel, Tara warns Vali not to accept the challenge hastily because her feminine intuition smells something amiss. Sugriva will not have the courage to challenge Vali, Tara knows, unless there is a crooked strategy behind. “No one returns from the forest without a plan,” she cautions her husband, “Sugriva must have found a strong ally.” Vali is too proud not to pick up the gauntlet thrown on his face. One’s destiny cannot be stopped.

Tara accepts her destiny too and cooperates with Sugriva even to the extent of becoming his wife, after Vali is killed by Rama for Sugriva. She stands out as a female voice of reason in a male-dominated narrative. She embodies the ideal of wise counsel – compassionate, courageous, resilient, and clear-sighted. Even Valmiki admired her beauty and grace, wisdom and foresight, eloquence and persuasion, emotional depth and composure, and political acumen. She questions Rama too.

“Whose maryada, moral code, did Rama follow? Kishkindha’s or Ayodhya’s?” She asks.  Rama was mute before the questions put to him by the dying Vali too. “Animals hunt for food, or mate, or territory,” he told Rama. “Why did you hunt me?” [This is not from Valmiki Ramayana, but the south Indian folk Ramayana which I find more intelligent.] Writing about this in his book, Many Ramayanas, Many Lessons, Anand Neelakantan says, “Rama is thus imposing the human moral values of Ayodhya society on Bali’s [Vali’s] kingdom of Kishkindha.”

Should Rama Rajya be thus imposed everywhere?

I’m still trying to make sense of the epic and hence such questions arise in my mind as I go on with my study of the epic. Those who know the answers are requested to post them in the comment space below.

Eventually the Vanara Sena puts in their best for the sake of Rama, a man with whom they had nothing to do.

Who was whose friend in Kishkindha? Everybody was a friend; at least, everybody could have been. Even Vali.

The dying Vali tells Rama (as quoted in Neelakantan’s book), “I am the king, and I would have rendered you justice. You have come to my kingdom as a mendicant, not an invading prince. The right thing would have been to come to the king and ask for help. I would have given you justice. Instead, you decided to perpetrate an injustice.”

Some friendships are forged expediently. And some are missed because of our negligence.

PS. I’m participating in #BlogchatterA2Z. This series looks at the Ramayana from various angles.

Tomorrow: Golden Deer: Illusions

Previous Posts in this series:

Ayodhya: Kingdom of Sorrows

Bharata: The Ascetic King

Chitrakoot: The Antithesis of Ayodhya

Dharma and Destiny

Exile and the Kingdom