Vālmīki Rāmāyaṇa

Contents

  1. Lead
  2. Name and epithets
  3. Family and origins
  4. Physical description
  5. Character and traits
    1. Dharma and wisdom
    2. Counsel
    3. Opposing assessments
    4. Temperament and prowess
  6. Relationships
    1. Ravana
    2. Rama
    3. Indrajit
    4. Others
  7. Role in the narrative by kanda
    1. Sundara Kanda
    2. Yuddha Kanda
    3. Uttara Kanda
  8. How other characters describe them
    1. Rama
    2. Indrajit
    3. Brahma (Prajapati)
    4. Lakshmana
    5. Surpanakha
    6. Mandodari
    7. Ravana
    8. Hanuman
    9. Jambavan
  9. Contested and contradictory passages
  10. Southern-only material
    1. Counsel to Ravana in the assembly (VR-S 6.9 supplement)
    2. Exchange with Indrajit
    3. Intervention on behalf of an envoy (VR-S 5.50 supplement)
    4. With Rama
    5. Later scenes
  11. Key verses
  12. References

Vibhishana in the Valmiki Ramayana

Lead

Vibhishana is the younger brother of Ravana [VR-CE 6.11.10] and the last son of Kaikasi [VR-CE 7.9.27]. He leaves Ravana's court with four rakshasas after being harshly addressed [VR-CE 6.10.12]. He then places his kingdom, life and comforts in Rama's hands [VR-CE 6.13.5].

The text repeatedly calls him wise and a knower of dharma [VR-CE 6.11.9] [VR-CE 6.29.2]. Brahma says his mind does not turn to adharma despite his rakshasa birth (speaker: Brahma) [VR-CE 7.10.30]. Opposing judgments come from Indrajit, who calls him evil-minded and a defiler of dharma (speaker: Indrajit) [VR-CE 6.74.12].

Vibhishana calls Ravana an enemy in the form of a brother [VR-CE 6.99.33]. He advises the Rama side during the war, including on Indrajit at Nikumbhila [VR-CE 6.72.13]. Rama credits him with counsel and supreme friendship (speaker: Rama) [VR-CE 6.109.16]. He is later designated king of the rakshasas [VR-CE 6.111.13] and is summoned to Rama's aśvamedha [VR-CE 7.82.10]. He is frequently depicted mace in hand [VR-CE 6.39.31].

Name and epithets

Vibhishana names himself to the vanaras as Ravana's younger brother, "known by the name Vibhishana" [VR-CE 6.11.10]. In the passage that uses the word vibhīṣaṇam as an adjective-like term meaning "frightful" in agreement with "of the rakshasa chief", it is not clearly the character's name, and that identification is uncertain [VR-CE 7.7.39].

The most frequent designation in the war books ties him to Ravana. He is called rāvaṇānuja, "younger brother of Ravana" [VR-CE 6.11.1] [VR-CE 6.13.1] [VR-CE 6.33.8] [VR-CE 6.73.1] [VR-CE 6.78.24], and Indrajit uses the same term when addressing him [VR-CE 6.74.16]. Rama calls him rāvaṇāvaraja [VR-CE 6.28.24]. The narrative also designates him rāvaṇabhrātā, "Ravana's brother" [VR-CE 6.74.3] [VR-CE 6.77.1].

Royal titles are applied to him by several speakers. Rama addresses him as nairṛtādhipati, "lord of the nairritas" [VR-CE 6.72.3], and later as pārthiva, "king" [VR-CE 7.39.9]. Sita addresses him as rākṣasādhipa [VR-CE 6.102.10]. The text also calls him rākṣaseśvara [VR-CE 6.110.2], rākṣasarāja [VR-CE 6.111.13] and rākṣasendra [VR-CE 6.116.26].

Epithets of wisdom and righteousness recur throughout. The narrator calls him mahāprājña, "greatly wise" [VR-CE 6.11.9] [VR-CE 6.12.7] [VR-CE 6.49.8], and Rama uses the same word [VR-CE 6.13.8]. He is also called mahāmati [VR-CE 5.56.125] and vākyaviśārada, "skilled in speech" [VR-CE 5.50.4]. As he rises from Ravana's assembly he is called nyāyavādī, "speaker of what is just" [VR-CE 6.10.12]. Several speakers call him dharmajña, "knower of dharma": Rama [VR-CE 6.29.2] [VR-CE 6.99.40], Sugriva [VR-CE 6.40.21], and the narrator [VR-CE 6.99.31]. He is called dharmātmā by Surpanakha (speaker: Surpanakha) [VR-CE 3.16.20] and in the Uttara Kanda narrative [VR-CE 7.9.30] [VR-CE 7.10.6].

Martial epithets include gadāpāṇi, "mace in hand" [VR-CE 6.10.12] [VR-CE 6.15.27] [VR-CE 6.39.31], and mahāvīrya and mahābala, "very valiant" and "very strong" [VR-CE 6.32.23]. Rama addresses him as mahābāho, "mighty-armed" [VR-CE 6.99.40]. Brahma addresses him as vatsa, "dear child" (speaker: Brahma) [VR-CE 7.10.24]. Hostile and neutral speakers use the generic niśācara, "night-ranger" (speaker: Indrajit) [VR-CE 6.74.16]. Rama also uses this term [VR-CE 6.29.2].

Family and origins

Vibhishana is the last (paścima) son of Kaikasi [VR-CE 7.9.27]. He repeatedly states that he is Ravana's younger brother [VR-CE 6.11.10] [VR-CE 6.13.4]. Ravana is also called his agraja, "elder-born" [VR-CE 5.50.4]. He addresses Ravana directly with "you are my brother" [VR-CE 6.10.14]. Sugriva reports the same relation (speaker: Sugriva) [VR-CE 6.11.17] [VR-CE 6.11.20], and Sita calls him Ravana's brother (speaker: Sita) [VR-CE 5.35.9]. He calls Kubera "my brother" [VR-CE 6.109.9]. He identifies Kumbhakarna on the battlefield as the son of Vishravas [VR-CE 6.49.9].

On his maternal side, Vibhishana says that Sumalin is "our" maternal grandfather and that Malyavan is Sumalin's elder brother [VR-CE 7.25.23]. He also says that Malyavan was elder to "our" father and mother and was "our" senior kinsman (ārya/āryaka). The pack marks this reading as uncertain [VR-CE 7.25.24]. He states that Kumbhinasi was Malyavan's daughter's daughter [VR-CE 7.25.24].

Indrajit calls Vibhishana his paternal uncle (pitṛvya), his father's own brother, and says Vibhishana was born and raised in Lanka (speaker: Indrajit) [VR-CE 6.74.11]. Vibhishana in turn refers to Indrajit as his brother's son [VR-CE 6.40.16] [VR-CE 6.74.17]. He identifies Atikaya as Ravana's son [VR-CE 6.59.34]. Mandodari calls a brother-in-law (devara) truthful and fortunate. The pack marks the attribution as uncertain (speaker: Mandodari) [VR-CE 6.99.21].

Sita states that Vibhishana's eldest daughter is named Anala (speaker: Sita) [VR-CE 5.35.11].

Vibhishana says he was born into a family of rakshasas of cruel deeds (krūrakarman) [VR-CE 6.74.18]. Brahma likewise says he was born in a rakshasa birth, but that his mind does not turn to adharma (speaker: Brahma) [VR-CE 7.10.30].

Physical description

The pack offers few literal details of his body. The most consistent image is martial. He is repeatedly described as holding a mace [VR-CE 6.10.12] [VR-CE 6.15.27] [VR-CE 6.39.31], and on one occasion as armoured or girded for battle (saṃnaddha) [VR-CE 6.32.23]. When he first approaches the vanaras, his face is described as serene (prasanna) [VR-CE 6.11.53]. During his austerities he stood with head and arms raised [VR-CE 7.10.8]. After the war he appears with joined palms, bowed and humble, before Rama [VR-CE 6.110.2]. A Southern-only verse places his joined palms at his head [VR-S 6.102.8+1].

Most other visual descriptions are comparisons rather than descriptions of his form. He is likened to a cloud (meghasaṃkāśa) [VR-CE 6.102.6] and to a heap of dark-blue collyrium [VR-CE 6.39.32]. On his arrival he is compared in shape to a peak of Meru and likened to shining lightning [VR-CE 6.11.2]. He is said to shine like a bull elephant among delighted young elephants when surrounded by rakshasas [VR-CE 6.77.5], and he is compared to a herd-leader among elephants dark as collyrium [VR-CE 6.71.2]. At one point he is described as if burning with his eyes [VR-CE 6.102.24]. A Southern-only verse compares his entry to the sun with spreading rays entering a great cloud [VR-S 6.9.22+8].

Character and traits

Dharma and wisdom

Righteousness is the trait most often attributed to Vibhishana. The Uttara Kanda narrative calls him dharmātmā, constantly established on the path of dharma [VR-CE 7.9.30], and also pure (śuci) [VR-CE 7.10.6]. Brahma describes him as having a mind joined to dharma, as knowing dharma, and as of good vows (speaker: Brahma) [VR-CE 7.10.24]. Even Ravana calls him dharmika and śrīmān (speaker: Ravana) [VR-CE 6.56.18].

Vibhishana describes his own character (śīla) as non-rakshasa and calls this the first merit among men [VR-CE 6.74.18]. He says he takes no delight in what is cruel or in adharma [VR-CE 6.74.19]. A Southern-only verse describes him as having reached a determination about dharma and artha, and also as bhīmakarmā, "of formidable deeds" [VR-S 6.9.22+2].

Counsel

His counsel is characterized by the narrator in approving terms:

A Southern-only verse describes him as desiring the king's welfare, with his mind set on dharma, artha and kama [VR-S 6.9.22+121].

His recorded maxims cover several areas:

Opposing assessments

Hostile characterizations come chiefly from Indrajit. Indrajit calls him:

Ravana curses an addressee called niśācara as a disgrace to the family (kulapāṃsana) (speaker: Ravana) [VR-CE 6.10.11]. These statements stand against Ravana's own description of him as dharmika [VR-CE 6.56.18].

Rama reports that others regard Vibhishana as generous, a supporter, compassionate (sānukrośa) and renowned (speaker: Rama) [VR-CE 6.110.7]. On Rama's report, then, Vibhishana is called compassionate, which opposes Indrajit's charge of pitilessness. When Vibhishana's trustworthiness is debated, Rama asks what difference it makes whether this night-ranger is very wicked or not (speaker: Rama) [VR-CE 6.12.9].

Temperament and prowess

Anger is attributed to him in specific moments. He is described with anger arisen when he leaves Ravana's court [VR-CE 6.10.13], and as of very great anger in a battle context [VR-CE 6.33.8]. He reports that his tears and eyes are checked when he wishes to kill his nephew [VR-CE 6.77.14]. At a later moment he is described as reflective and acting in a disciplined manner [VR-CE 6.102.30].

Lakshmana calls him brave (śūra) (speaker: Lakshmana) [VR-CE 6.13.22]. Rama states that even the gods with Indra cannot overpower him (speaker: Rama) [VR-CE 6.110.14].

Relationships

Ravana

Vibhishana's relationship with Ravana is defined by kinship turned to enmity. The narrative calls him Ravana's dear brother (iṣṭo bhrātā) [VR-CE 6.98.19]. He addresses Ravana as king and hero when objecting that killing Hanuman would be unbecoming [VR-CE 5.50.5]. He also pleaded with Ravana about the messenger, as Hanuman reports [VR-CE 5.56.127].

After his defection, Vibhishana characterizes Ravana in sharply negative terms:

He calls Ravana an enemy in the form of a brother (bhrātṛrūpa śatru). He also says Ravana does not merit honour, despite the respect due an elder [VR-CE 6.99.33]. Jambavan describes him as having come from a sinful lord of rakshasas with whom enmity is fixed (speaker: Jambavan) [VR-CE 6.11.37].

Ravana, for his part, says that the destruction of Kumbhakarna and Prahasta, in line with Vibhishana's words, shames him (speaker: Ravana) [VR-CE 6.56.17]. Ravana's anger is directed at his brother [VR-CE 6.88.18], and Vibhishana comes into danger for his life [VR-CE 6.88.24].

Rama

Vibhishana tells Rama that his kingdom, life and comforts now rest with him [VR-CE 6.13.5]. He calls Rama a refuge for all worlds [VR-CE 6.11.15]. He is called Rama's brother and stands near him [VR-CE 6.20.1], and he follows Rama with the vanara leaders and Lakshmana [VR-CE 6.31.17].

Rama describes him in several ways:

Rama says Vibhishana was spoken of as to be made king of the rakshasas, and that his own utterance will burn him because this has not been done (speaker: Rama) [VR-CE 6.39.22]. Rama credits the honour he has received to Vibhishana's counsel, efforts and supreme friendship (speaker: Rama) [VR-CE 6.109.16]. In the Uttara Kanda, Rama calls him esteemed [VR-CE 7.39.9] and directs him to come with rakshasas to the aśvamedha [VR-CE 7.82.10].

Indrajit

The confrontation with his nephew Indrajit produces mutual accusation. Indrajit says that kinship, friendliness, community, brotherhood and dharma carry no weight for Vibhishana (speaker: Indrajit) [VR-CE 6.74.12]. Vibhishana calls him asādhu [VR-CE 6.74.18] and calls the addressee overly proud, childish and ill-disciplined [VR-CE 6.74.24]. He predicts that neither Lanka, nor the addressee, nor the addressee's father will survive [VR-CE 6.74.23]. He asks how a brother can be cast off by a brother of uneven disposition; the reading is unclear [VR-CE 6.74.19].

Vibhishana takes an active part against Indrajit in the battle:

In an uncertain passage he speaks of the one to be killed as his brother's son and calls such killing improper [VR-CE 6.77.13].

Others

Sita addresses him as lord of rakshasas [VR-CE 6.102.10], and he urges her through his women in the inner apartments [VR-CE 6.102.8]. Brahma says he is pleased with him, and Vibhishana declares himself to have accomplished his purpose [VR-CE 7.10.26]. He describes Malyavan as renowned, old and wise [VR-CE 7.25.23]. Four rakshasas rose with him when he left Ravana [VR-CE 6.10.12], and he is shown standing with his counsellors [VR-CE 6.15.27] [VR-CE 6.32.23].

Role in the narrative by kanda

Sundara Kanda

Vibhishana appears in the Sundara Kanda first through report. Sita states that Vibhishana earnestly urged Ravana regarding her return (niryātana) [VR-CE 5.35.9] (speaker: Sita).

His principal action in the kanda comes when Ravana considers putting the captured monkey envoy to death. Vibhishana did not approve the killing of the one who had delivered a message [VR-CE 5.50.2]. Having understood Ravana's anger and the matter at hand, he reflected on what should be done [VR-CE 5.50.3]. With firm resolve, he honored his elder brother, the conqueror of foes, with conciliatory speech (sāman) and then spoke [VR-CE 5.50.4]. The Southern recension adds lines at this point. In it, Vibhishana, having heard a speech, spoke words conveying the essence of the highest truth [VR-S 5.50.5+5] (Southern only). He asks Ravana, whom he addresses as lord of Lanka (laṅkeśvara) and chief of rakshasas (rākṣasendra), to be gracious and to hear words joined with dharma and artha [VR-S 5.50.5+6] (Southern only; speaker: Vibhishana). He also states that the good declare that envoys are not to be killed in all conventions, everywhere [VR-S 5.50.5+6] (Southern only; speaker: Vibhishana).

In the shared text, Vibhishana grants that the monkey has done an immeasurable unpleasant act [VR-CE 5.50.6] (speaker: Vibhishana). He says that he sees no benefit in killing the monkey and urges that the punishment (daṇḍa) be inflicted instead on those who sent him [VR-CE 5.50.10] (speaker: Vibhishana). He argues that if this envoy is destroyed, he sees no other envoy who could rouse the two sons of the human king to battle [VR-CE 5.50.14]. He adds that destroying the prospect of battle is not fitting for Ravana [VR-CE 5.50.15] (speaker: Vibhishana). He then proposes that some of the king's warriors who follow his orders go forth with a portion of the army [VR-CE 5.50.17] (speaker: Vibhishana). In the Southern recension, Ravana accepted with his intellect these excellent and agreeable words of his younger brother Vibhishana [VR-S 5.50.17+1] (Southern only).

The episode is recounted later in the kanda. There a speaker says that Vibhishana entreated the rākṣasa-king on his account [VR-CE 5.56.125]. In this retelling, Vibhishana is the speaker of the statement that for a messenger of incomparable valor, even when the offense is very great, disfigurement is seen as the prescribed measure and the śāstra does not permit killing [VR-CE 5.56.127] (speaker: Vibhishana). After Vibhishana had spoken to him in this way, Ravana gave his command to the rākṣasas [VR-CE 5.56.128].

Yuddha Kanda

Vibhishana's part in the Yuddha Kanda opens in Ravana's court. There he names Vaidehi, who had been carried off, as one who should be given up [VR-CE 6.9.15]. His words are described as well-grounded (suniviṣṭa) and beneficial (hita) [VR-CE 6.10.1]. He speaks again to his brother, the lord of the rakshasas [VR-CE 6.10.13], addresses Ravana as Daśānana, and calls the counsel offered well-reasoned (sunīta) and spoken by one desiring Ravana's good (hitakāma) [VR-CE 6.10.15]. He adds that he does not wish to see Ravana struck down by Rama with arrows [VR-CE 6.10.18].

He next appears remaining in the sky, looking at Sugriva and the others and speaking in a loud voice (svareṇa mahatā) [VR-CE 6.11.9]. He states that Ravana carried off Sita from Janasthana after killing Jatayu [VR-CE 6.11.11], and that he himself abandoned sons and wives and went to Raghava for refuge [VR-CE 6.11.14]. His arrival provokes debate in the vanara camp. Sugriva asks Rama to regard Vibhishana as sent forth by Ravana (praṇihita) (speaker: Sugriva) [VR-CE 6.11.18]. Hanuman's speech takes up the objection that Vibhishana arrived at an improper place and time (adeśa kāle saṃprāptaḥ), and goes on to give his own view of it (speaker: Hanuman) [VR-CE 6.11.47]. In that discussion the arriving person is said to have observed the addressee's effort (udyoga), observed Ravana's conduct, and heard of Vali's slaying and Sugriva's consecration. The pack marks the grammatical link to Vibhishana as uncertain [VR-CE 6.11.57]. The same passage infers that he came deliberately (buddhipūrvam), desiring a kingdom (rājyam prārthayamānaḥ) [VR-CE 6.11.58]. After hearing Sugriva, Rama quickly went to a meeting with Vibhishana [VR-CE 6.12.22]. Once assured, Vibhishana, bowed and delighted (hṛṣṭa), dropped from the sky to the ground together with devoted attendants [VR-CE 6.13.1]. He promised help in the killing of the rakshasas and in the assault on Lanka, as far as his strength allows (yathāprāṇam) [VR-CE 6.13.6]. Hanuman and Sugriva then asked him how they could cross the unagitable sea, abode of Varuna [VR-CE 6.13.11].

Within Lanka he is reported as an adversary of Ravana. Shuka tells Ravana that Vibhishana, enraged, advances toward him for battle (speaker: Shuka) [VR-CE 6.19.27]. In the allied camp he supplies intelligence. He answers Rama about the state of affairs in Lanka as reported by the ministers (mantri-proktam) [VR-CE 6.28.19], and says that sixty hundred-thousands of rakshasas marched out when Ravana fought Kubera [VR-CE 6.28.20]. While he was speaking, Rama spoke words to counter the enemies [VR-CE 6.28.24].

During the fighting he steadies the vanara leadership. He spoke to the terrified monkey lord [VR-CE 6.36.25] and wiped the face of the wise monkey king before speaking [VR-CE 6.36.30]. In turn, Sugriva consoled and reassured him before addressing his father-in-law Sushena [VR-CE 6.40.23]. Rama looked at the fierce rakshasa army and spoke to Vibhishana [VR-CE 6.47.11], who heard Rama's words, though the verse does not give their content [VR-CE 6.47.13]. Vibhishana describes Kumbhakarna as having defeated Vaivasvata and Vasava in battle [VR-CE 6.49.9]. He also says that gods, danavas, yakshas, serpents, flesh-eaters, gandharvas, vidyadharas and kinnaras were routed by him in their thousands [VR-CE 6.49.10], and that the gods could not kill him, bewildered and thinking "this is Kala" [VR-CE 6.49.11]. He proposes that the vanaras be told the raised figure is a yantra so that they will become fearless [VR-CE 6.49.31]. Rama heard these reasoned (hetumat) words and then addressed the commander Nila [VR-CE 6.49.32]. Vibhishana later warns that Atikaya is destroying the monkey armies with arrows [VR-CE 6.59.35], and says that this one repelled the noose of Varuna and checked Indra's vajra with arrows [VR-CE 6.59.33].

When the army lay struck down, Vibhishana, seeing it dejected, reassured the monkey-king's heroes with incomparable words [VR-CE 6.61.2]. Hanuman, speaking presumably to Vibhishana, proposed that the two of them comfort each one who still held his life (speaker: Hanuman) [VR-CE 6.61.6]. Vibhishana, described as a rakshasa-best (rākṣasottama) and hero (vīra), moved about with Hanuman at night at the front of the battle, each with a torch in hand [VR-CE 6.61.7]. Together they saw fallen leaders including Sugriva, Angada, Nila, Sharabha, Gandhamadana, Jambavan, Sushena, Vegadarshin, Ahuka, Mainda, Nala, Jyotimukha, Dvivida and Panasa [VR-CE 6.61.10]. He asked respectfully whether the elder's life-breaths had been destroyed by sharp arrows [VR-CE 6.61.15].

Vibhishana's counsel is central to the campaign against Indrajit. Indrajit names him among those he means to kill after "this one", alongside Rama, Lakshmana and Sugriva (speaker: Indrajit) [VR-CE 6.68.26]. Lakshmana looked at Vibhishana, Sugriva and the vanaras before speaking [VR-CE 6.71.6]. Vibhishana asserts that Ravana will not bring about Sita's killing [VR-CE 6.71.10], and that Sita could not even be seen by conciliation, division or gift, still less by battle [VR-CE 6.71.12]. Rama asked to hear again what he had said [VR-CE 6.72.3]. Vibhishana stated that the enemy who struck before Nikumbhila was reached and the fire oblation offered would be the slayer [VR-CE 6.72.13], and that once Indrajit is killed, Rama should regard Ravana as killed with friends and kin [VR-CE 6.72.14]. He then spoke to Lakshmana [VR-CE 6.73.1], urging him to rush upon the enemies with arrows [VR-CE 6.73.3] and to kill Ravana's son [VR-CE 6.73.33]. Seeing Vibhishana there, Indrajit spoke a harsh speech [VR-CE 6.74.10]. Vibhishana in turn told his addressee to display his strength and expend all his weapons, asserting that within range of Lakshmana's arrows he would not depart alive with his force [VR-CE 6.74.27]. His words left Ravani stupefied by anger and speaking harshly [VR-CE 6.75.1]. He addressed Lakshmana in battle [VR-CE 6.76.3], urged on the vanaras with words spoken at the right moment [VR-CE 6.77.6], and said that when this sinful rakshasa fell the rest of Ravana's force would be as good as slain [VR-CE 6.77.8]. He declared he would set aside compassion (ghṛṇām apāsya) and kill his brother's son for Rama's sake [VR-CE 6.77.13], and called on the vanaras to kill the servants near him [VR-CE 6.77.14].

In the later fighting Lakshmana drew his bow to free Vibhishana and showered Ravana with arrows [VR-CE 6.88.25]. After the war Rama spoke to him [VR-CE 6.102.6], and Vibhishana hurried into the inner apartments [VR-CE 6.102.8]. There he told Rama's wife to do as Rama, her husband, had said [VR-CE 6.102.11]. Rama saw him at his side and spoke to him after deliberation [VR-CE 6.102.17], and Vibhishana acted again on Rama's word [VR-CE 6.102.30]. Seeing the Pushpaka vimana present, he replied to Rama [VR-CE 6.110.1], and Rama spoke to him with affection [VR-CE 6.110.3]. From the vimana Rama addressed the vanaras, Sugriva and Vibhishana [VR-CE 6.110.11], and Vibhishana spoke to Rama with joined palms [VR-CE 6.110.16]. At the return, Bharata comforted Vibhishana [VR-CE 6.115.36] and said that a very difficult deed had fortunately been done with Vibhishana as helper (sahāya) (speaker: Bharata) [VR-CE 6.115.36].

Uttara Kanda

In the Uttara Kanda's account of the rakshasa brothers' early years, a verse states that they grew up in a great forest and were of great vigor [VR-CE 7.9.28]. The verse refers to them only as "te," and the reading that it means the siblings rests on context. Vibhishana is described as living on food restricted by his study of scripture [VR-CE 7.9.30]. His austerities included standing on one foot for five thousand years [VR-CE 7.10.6] and following the sun for five thousand years [VR-CE 7.10.8]. Ten thousand years passed for him in this way, and the text calls him self-controlled (niyatātman) [VR-CE 7.10.9]. When his observance was completed, a shower of flowers fell, the devatas were stirred up [VR-CE 7.10.7], and groups of apsarases danced [VR-CE 7.10.7].

After addressing Dashagriva, Prajapati turned and spoke to Vibhishana [VR-CE 7.10.23] (speaker: Prajapati), inviting him to choose a boon [VR-CE 7.10.24]. Vibhishana replied with joined palms (sāñjaliḥ) [VR-CE 7.10.25] and asked to be heard regarding the boon he wished to receive [VR-CE 7.10.26] (speaker: Vibhishana). He asked that whatever thought arose in him, in whichever stage of life (āśrama), be most righteous [VR-CE 7.10.27], and that he might uphold each corresponding dharma [VR-CE 7.10.27]. He called this the supreme boon in his view [VR-CE 7.10.28]. Prajapati was pleased and answered him [VR-CE 7.10.29], and Brahma declared that he granted Vibhishana immortality (amaratva) [VR-CE 7.10.30] (speaker: Brahma).

Vibhishana obtained Sarama as his wife [VR-CE 7.12.22]. When a messenger later came to Lanka, he approached Vibhishana [VR-CE 7.13.13], who honored him according to dharma and asked why he had come [VR-CE 7.13.13]. After inquiring about the king's welfare and that of his kinsmen and relatives, the messenger was shown Ravana (Daśānana) seated in the assembly hall [VR-CE 7.13.14]. The verse does not name the subject of "darśayām āsa." Context indicates that Vibhishana was the one who did this.

Vibhishana went with Ravana and Ravana's son on one of Ravana's expeditions [VR-CE 7.25.16]. He saw women overwhelmed with grief and, understanding Ravana's intention, spoke [VR-CE 7.25.18]. He addressed Ravana directly and criticized his conduct [VR-CE 7.25.19]. He said that Ravana acted by his own judgment (svamatena), inflicting dharṣaṇa on living beings [VR-CE 7.25.19], and that Ravana had brought these excellent women after violating or offending their relatives (jñāti) [VR-CE 7.25.20] (speaker: Vibhishana). Addressing Ravana as "king," he reported that Kumbhinasi had been carried off by Madhu, who had bypassed Ravana [VR-CE 7.25.20]. He told his listener that the fruit of "this sinful deed" had come [VR-CE 7.25.22]. Ravana asked who this Madhu named by Vibhishana was [VR-CE 7.25.21] (speaker: Ravana). Vibhishana answered that Ravana, on hearing of it, had forgiven it, and that Madhu had not been killed [VR-CE 7.25.28]. The same verse is read, with uncertainty, as Vibhishana asking Ravana to take what had come upon him in this matter as known in the world [VR-CE 7.25.28]. The kanda then describes Vibhishana, called dharmatma, practicing dharma in Lanka [VR-CE 7.25.35].

After the war, Rama gave gifts to Vibhishana [VR-CE 7.38.12]. Speaking to him in a sweet voice [VR-CE 7.39.8], Rama told him to rule Lanka according to dharma [VR-CE 7.39.9] and never to set his mind on adharma [VR-CE 7.39.10]. He asked Vibhishana to remember him constantly and with great affection, together with Sugriva, and told him to go free of distress (vigatajvaraḥ) [VR-CE 7.39.11] (speaker: Rama). At the parting Vibhishana is described as "nirantaram urogataḥ," which is read as being held closely against Rama's chest [VR-CE 7.39.23].

When the horse sacrifice was planned, Rama said that Vibhishana should come to it, surrounded by many rakshasas able to go at will (kāmaga) [VR-CE 7.82.10] (speaker: Rama). At the sacrifice, Vibhishana, surrounded by many garland-wearing rakshasas [VR-CE 7.83.8], stood in attendance as a servant (kiṃkara) of the sages of fierce austerities [VR-CE 7.83.8].

Near the end of the kanda, after hearing the words of the ṛkṣas, vānaras and rākṣasas, Rama addressed Vibhishana [VR-CE 7.98.21]. He told him that he would sustain himself as long as the people endured [VR-CE 7.98.22], commanded him to protect the people according to dharma [VR-CE 7.98.23], and said that he should not offer a reply [VR-CE 7.98.23] (speaker: Rama). In Southern-only material, Vibhishana accepted Rama's words by saying "so be it" (tatheti) [VR-S 7.98.23+2] and is described as keeping Raghava's command in mind [VR-S 7.98.23+2].

How other characters describe them

Rama

Rama's descriptions of Vibhishana stress devotion, wisdom and knowledge of dharma. He calls Vibhishana mahāprājña, "greatly wise" [VR-CE 6.13.8], and in another passage Vibhishana is described as devoted (anurakta), as a night-ranger (niśācara) [VR-CE 6.29.2], and as knowing dharma (dharmajña) [VR-CE 6.29.2] (speaker: Rama). Rama addresses him as mighty-armed (mahābāho) and knower of dharma (dharmajña) [VR-CE 6.99.40]. He describes Vibhishana as devoted or attached (anurakta), loyal (bhakta) and helpful to himself (upakārin) [VR-CE 6.100.9], and as always devoted to Rama's victory (nityaṃ madvijaye rata) [VR-CE 6.102.18]. He calls Vibhishana bhakta and says his toil is fruitful that day [VR-CE 6.103.9].

Rama credits Vibhishana with a share in his success. He says the honour came through Vibhishana's counsel or assistance (sācivya), his efforts, his whole self and his supreme friendship [VR-CE 6.109.16]. Rama also reports the view of others, who regard Vibhishana as generous or relinquishing (tyāgin), a gatherer or supporter (saṃgrahītṛ), compassionate (sānukrośa) and renowned (yaśasvin) [VR-CE 6.110.7].

Rama refers to Vibhishana by royal titles. He addresses him as rākṣaseśvara, "lord of rākṣasas," and says he must speak to him in a fitting or forbearing way (kṣamam) [VR-CE 6.99.36]. He tells Hanuman to take leave of "the great king Vibhishana" before entering Ravana's house [VR-CE 6.100.19], and he names Vibhishana "lord of the rakshasas" when addressing Sita [VR-CE 6.103.23]. In a Southern-only passage, Rama states that he will make Vibhishana king and says "I tell you this truth" [VR-S 6.13.5+13].

Not every exchange is approving. Rama addressed Vibhishana, called mahāprājña, with words that carried a reproach (sopālambha) [VR-CE 6.102.24]. In the same episode Vibhishana is described as savimarśa, "with reflection or deliberation," and as acting vinītavat, "in a humble or disciplined manner" [VR-CE 6.102.30] (speaker: Rama). At the time of Vibhishana's arrival, Rama asks what difference it makes whether this night-ranger (rajanicara) is very wicked or not wicked [VR-CE 6.12.9].

Rama's later instructions express what he expects of Vibhishana as a ruler. He tells Vibhishana to rule Lanka according to dharma [VR-CE 7.39.9] and never to set his mind on adharma [VR-CE 7.39.10], and he commands him to protect the people (prajāḥ) according to dharma [VR-CE 7.98.23].

Indrajit

Indrajit gives the most hostile assessment in the pack, and it directly opposes the praise from Rama, Brahma and Surpanakha. He calls Vibhishana durmati, "evil-minded," and dharmadūṣaṇa, "corrupter or defiler of dharma" [VR-CE 6.74.12]. He declares that for Vibhishana kinship (jñātitva), friendliness (sauhārda), birth or community (jāti), common-womb brotherhood (sodarya) and dharma carry no weight [VR-CE 6.74.12]. Addressing Vibhishana (who is identified from context, since the verse says only "you"), he calls him pitiable (śocya) and blameworthy (nindanīya) in the eyes of the good (sādhubhiḥ) [VR-CE 6.74.13]. He says that Vibhishana, with a slack or weak understanding (śithilayā buddhyā), does not grasp the great difference between the two states [VR-CE 6.74.14]. He also charges Vibhishana with niranukrośatā, "pitilessness" or "lack of compassion," of the kind Vibhishana now shows [VR-CE 6.74.16]. Indrajit's charge of pitilessness stands opposite the report that others regard Vibhishana as compassionate (sānukrośa) [VR-CE 6.110.7] (speaker: Rama).

After hearing Vibhishana's words, Indrajit (Ravani) spoke harsh words while stupefied by anger (krodhamūrchita) [VR-CE 6.75.1].

Brahma (Prajapati)

Brahma describes Vibhishana as having a mind joined to dharma (dharmasaṃhitabuddhi), as knowing dharma (dharmajña), and as of good vows (suvrata) [VR-CE 7.10.24]. He says that despite this birth, Vibhishana's mind does not turn to adharma [VR-CE 7.10.30].

Lakshmana

Lakshmana, together with Sugriva, calls Vibhishana brave (śūra) [VR-CE 6.13.22]. The two of them ask Rama why Vibhishana's statement would not be agreeable to them [VR-CE 6.13.19].

Surpanakha

Surpanakha calls Vibhishana dharmatma, "righteous-souled" [VR-CE 3.16.20].

Mandodari

Mandodari calls her brother-in-law (devara) truthful in speech (satyavāk) and greatly fortunate (mahābhāga) [VR-CE 6.99.21]. The pack marks the attribution of this claim as uncertain.

Ravana

Ravana says that the dreadful destruction of Kumbhakarna and Prahasta, which came about in line with Vibhishana's words, shames him (vridayati) [VR-CE 6.56.17].

Hanuman

In the council on whether to accept Vibhishana, Hanuman takes up an objection that describes Vibhishana as having arrived at an improper place and time (adeśa kāle saṃprāptaḥ). He then gives his own view of it [VR-CE 6.11.47].

Jambavan

Jambavan frames Vibhishana by where he came from. He describes the lord of rakshasas (rākṣasendra, understood from context as Ravana), from whom Vibhishana has come, as one with whom enmity is fixed (baddhavaira) and as sinful (pāpa) [VR-CE 6.11.37].

Contested and contradictory passages

Claims about Vibhishana in the staging records include explicit statements, metaphors, and uncertain readings, and speakers do not always agree. The judgments and traits sections above keep those sides separate. This page does not choose among them.

Southern-only material

Everything in this section comes from the Southern recension (VR-S). It belongs to passages marked as Southern additions and is not part of the Critical Edition (VR-CE) core text. VR-S verse numbers with a "+" suffix identify these supplementary lines.

Counsel to Ravana in the assembly (VR-S 6.9 supplement)

A long Southern-only passage expands Vibhishana's counsel to Ravana. The passage opens by calling Vibhishana one who has reached a determination about dharma and artha (prāptadharmārthaniścaya) and one of formidable deeds (bhīmakarmā) [VR-S 6.9.22+2]. It mentions a figure of great splendor (sumahātejas) who heard auspicious sounds, including puṇyāha declarations spoken by Veda-knowers [VR-S 6.9.22+9]. The verse does not identify this figure. It also describes a vast, well-yoked, auspicious chariot whose parts are variegated with gold [VR-S 6.9.22+52]. The younger brother (avarajaḥ), identified in context as Vibhishana, announced his name to his elder brother and bowed at his feet [VR-S 6.9.22+53]. In a related verse, a long-armed one (mahābāhu) saluted a seated figure called the younger brother of the giver of wealth (dhanadānuja) [VR-S 6.9.22+11]. One skilled in proper conduct (ācārakovida) then went to the seat after performing the customary courtesy [VR-S 6.9.22+12].

Vibhishana spoke to Ravana in a place without other people but in the presence of ministers, though the grammar of the phrase "vijane mantrisannidhau" is slightly ambiguous [VR-S 6.9.22+13]. His speech is described as highly beneficial (hita) and established by reasons (hetuniścita) [VR-S 6.9.22+13]. He conciliated his elder brother with gentle words [VR-S 6.9.22+14], and the verse identifies Ravana as that elder brother [VR-S 6.9.22+14]. The same verse describes Vibhishana as having a proper approach (upasthitakrama), as speaking in keeping with place, time and purpose, and as having seen the higher and lower in the world [VR-S 6.9.22+14].

In this speech Vibhishana says that from that time on, inauspicious omens have been seen by "us" [VR-S 6.9.22+15]. He proposes that, with the matter in hand, the suitable expiation (prāyaścitta) is to give Vaidehi to Raghava, if that is agreeable [VR-S 6.9.22+23]. He asks that the king not hold it as a fault if he has spoken out of delusion or greed [VR-S 6.9.22+24]. He says this fault (doṣa) is noticed throughout the people: rakshasas, rakshasis, the city and the inner apartments [VR-S 6.9.22+25]. He says he must state what he has seen or heard and that Ravana should act after arranging things properly [VR-S 6.9.22+26]. The same verse says that all counsellors have withdrawn from hearing this counsel [VR-S 6.9.22+26]. The text calls the speech beneficial, weighty in meaning, mild, reasoned, and suited to present and future [VR-S 6.9.22+27]. Vibhishana is then called Dashanana's brother and a speaker of trustworthy words (āptavādin), and Dashanana dismissed him after speaking [VR-S 6.9.22+29]. Another verse states that after hearing Vibhishana's words, Ravana dismissed all the assembled persons [VR-S 6.9.22+1].

A further speech in the same supplement follows the words of the lord of night-rovers and the roars of Kumbhakarna [VR-S 6.9.22+113]. In it Vibhishana addressed the foremost of the rakshasa kings with words described as beneficial and meaningful [VR-S 6.9.22+113]. He urges that Maithili be given to Dasharatha's son before the mountain-peak-sized monkeys rush upon Lanka [VR-S 6.9.22+115]. He also urges that she be given before Rama's arrows take the heads of the chief rakshasas [VR-S 6.9.22+116].

Vibhishana also responds to Prahasta. After hearing Prahasta's unbeneficial words, he spoke a weighty speech, and he is described here as desiring the king's welfare, with his mind set on dharma, artha and kama [VR-S 6.9.22+121]. He tells a group to speak to Rama as the matter requires, but this verse is garbled. The group appears to include Prahasta, the king, Mahodara and Kumbhakarna, though the exact list of addressees is uncertain [VR-S 6.9.22+122]. A speaker, apparently Vibhishana by context, says that Devantaka, Narantaka, Atikaya, Atiratha and Akampana cannot stand in battle against Raghava [VR-S 6.9.22+128]. That speaker also calls "this king" overcome by calamity and attended by counsellors who are like enemies [VR-S 6.9.22+129]. He states that he gives his own considered opinion as beneficial advice for the city, the king, the rakshasas and their friends [VR-S 6.9.22+133]. A verse of uncertain status sets out a general principle. A counsellor should know the enemy's prowess and his own strength, standing, decline and growth. He should consider his own side and then speak what is suitable and beneficial to the master [VR-S 6.9.22+134].

Exchange with Indrajit

Indrajit listened carefully to Vibhishana's words and replied [VR-S 6.9.22+135]. He addresses Vibhishana as "tata" and "kanishtha" (younger one) [VR-S 6.9.22+136], and calls him "tata kanishtha" in this family [VR-S 6.9.22+137]. Indrajit makes several judgments against him (speaker: Indrajit):

Vibhishana then spoke after hearing the words of one described as Indra-like, hard to approach and of great energy [VR-S 6.9.22+142]. His reply is called a speech of great meaning (mahārtha) [VR-S 6.9.22+142]. He makes the following counter-judgments (speaker: Vibhishana):

Intervention on behalf of an envoy (VR-S 5.50 supplement)

In a Southern-only passage of the Sundara Kanda, the narrator calls a speech rooted in adharma, full of faults and favored by ignoble people [VR-S 5.50.5+5]. After hearing it, Vibhishana spoke words conveying the essence of the highest truth, and the narrator calls him the best among the intelligent [VR-S 5.50.5+5]. He asks Ravana, whom he addresses as lord of Lanka and chief of rakshasas, to be gracious and to hear words joined with dharma and artha [VR-S 5.50.5+6]. He states that the good declare envoys must not be killed under any convention, anywhere [VR-S 5.50.5+6]. Ravana accepted his younger brother's excellent, agreeable words with his intellect [VR-S 5.50.17+1].

With Rama

Rama tells Vibhishana that he truly understands the deeds and exploits of Ravana that were recounted [VR-S 6.13.5+12]. He states that he will make Vibhishana king and says "I tell you this truth" [VR-S 6.13.5+13]. One verse says Vibhishana will show again, in full, whatever the two addressees may not have seen [VR-S 6.16.17+1]. Rama says that an addressee's rash act placed Rama, the army and Vibhishana in a state of doubt or danger [VR-S 6.31.1+2]. He also speaks of consecrating Vibhishana in Lanka [VR-S 6.31.1+6].

On the battlefield, Rama spoke to Vibhishana with a smile [VR-S 6.45.42+1] and asked him, addressing him as mahābāho, who a particular figure was [VR-S 6.45.42+2]. Vibhishana replied that this rakshasa, named Prahasta, is the army commander of "his" ruler. The ruler is unnamed in the verse and is probably the Rakshasa king of the following verse [VR-S 6.45.42+3]. In a similar exchange, Rama asks the mighty-armed one to describe a powerful night-ranger, and Vibhishana replies [VR-S 6.46.1+2]. The identification of the addressee as Vibhishana rests on that verse's reply line [VR-S 6.46.1+2].

Ravana describes Rama as a hero with an army, accompanied by Lakshmana, Sugriva and Vibhishana [VR-S 6.59.106+7]. One verse states that an unnamed attacker pierced Vibhishana with three iron-faced arrows. The attacker's identity is inferred from the preceding verse [VR-S 6.78.10+2]. A separate verse speaks of a mighty prince accompanied by "Bhīṣaṇa." The verse alone does not support identifying this name form with Vibhishana [VR-S 6.72.32+1].

Later scenes

A speaker describes Vibhishana's counsel as reasoned and purposeful, proper in form, conducive to good and not harsh [VR-S 6.99.24+2]. In a scene with Sita, Vibhishana saw her and spoke to her, holding his joined palms at his head [VR-S 6.102.8+1]. The same verse calls her mahābhāgā, calls him śrīmān and vinīta, and designates him rākṣaseśvara [VR-S 6.102.8+1]. Having obtained his family's wealth, Vibhishana went to Lanka with the chief rakshasas [VR-S 6.116.76+3]. In the Uttara Kanda supplement, he accepted Rama's words with "tatheti," keeping Raghava's command in mind [VR-S 7.98.23+2].

Key verses

VR-CE 6.10.12

इत्युक्तः परुषं वाक्यं न्यायवादी विभीषणः

उत्पपात गदापाणिश्चतुर्भिः सह राक्षसैः

ity uktaḥ paruṣaṃ vākyaṃ nyāyavādī vibhīṣaṇaḥ utpapāta gadāpāṇiś caturbhiḥ saha rākṣasaiḥ

Thus addressed with harsh speech, Vibhishana, speaker of what is just, sprang up, mace in hand, with four rakshasas.

Word-by-word: ["paruṣam vākyam=harsh speech", "nyāyavādī=speaker of justice", "utpapāta=sprang up", "gadāpāṇiḥ=mace in hand", "caturbhiḥ=with four", "rākṣasaiḥ=rakshasas"]

VR-CE 6.11.53

न त्वस्य ब्रुवतो जातु लक्ष्यते दुष्टभावता

प्रसन्नं वदनं चापि तस्मान्मे नास्ति संशयः

na tv asya bruvato jātu lakṣyate duṣṭabhāvatā prasannaṃ vadanaṃ cāpi tasmān me nāsti saṃśayaḥ

No bad disposition is ever seen in him as he speaks, and his face is serene; so I have no doubt.

Word-by-word: ["bruvataḥ=of one speaking", "lakṣyate=is observed", "duṣṭabhāvatā=bad disposition", "prasannam=serene", "vadanam=face", "saṃśayaḥ=doubt"]

VR-CE 6.110.2

स तु बद्धाञ्जलिः प्रह्वो विनीतो राक्षसेश्वरः

अब्रवीत्त्वरयोपेतः किं करोमीति राघवम्

sa tu baddhāñjaliḥ prahvo vinīto rākṣaseśvaraḥ abravīt tvarayopetaḥ kiṃ karomīti rāghavam

With joined palms, bowed and humble, the rakshasa lord hurriedly said to Raghava, 'What shall I do?'

Word-by-word: ["baddhāñjaliḥ=with joined palms", "prahvaḥ=bowed", "vinītaḥ=humble", "rākṣaseśvaraḥ=lord of rakshasas", "tvarayā=with haste", "kiṃ karomi=what shall I do"]

VR-CE 6.15.27

ततः परे समुद्रस्य गदापाणिर्विभीषणः

परेषामभिघतार्थमतिष्ठत्सचिवैः सह

tataḥ pare samudrasya gadāpāṇir vibhīṣaṇaḥ pareṣām abhighatārtham atiṣṭhat sacivaiḥ saha

Then, beyond the sea, Vibhishana, mace in hand, stood with his counselors in order to strike the enemies.

Word-by-word: ["gadāpāṇiḥ=mace in hand", "vibhīṣaṇaḥ=Vibhishana", "pare=on the far side/beyond", "sacivaiḥ saha=together with counselors", "atiṣṭhat=stood", "abhighatārtham=for the purpose of striking"]

VR-CE 6.32.23

संनद्धस्तु महावीर्यो गदापाणिर्विभीषणः

वृतो यस्तैस्तु सचिवैस्तस्थौ तत्र महाबलः

saṃnaddhas tu mahāvīryo gadāpāṇir vibhīṣaṇaḥ vṛto yas tais tu sacivais tasthau tatra mahābalaḥ

Vibhishana, girded for battle, mace in hand, very valiant and very strong, stood there surrounded by his counsellors.

Word-by-word: ["saṃnaddhaḥ=armoured/girded", "gadāpāṇiḥ=mace in hand", "mahāvīryaḥ=greatly valorous", "sacivaiḥ=with counsellors", "mahābalaḥ=greatly strong"]

VR-CE 6.39.31

ततः सर्वाण्यनीकानि स्थापयित्वा विभीषणः

आजगाम गदापाणिस्त्वरितो यत्र राघवः

tataḥ sarvāṇy anīkāni sthāpayitvā vibhīṣaṇaḥ ājagāma gadāpāṇis tvarito yatra rāghavaḥ

Then, having stationed all the armies, Vibhishana, mace in hand and hurried, came to where Raghava was.

Word-by-word: ["sthāpayitvā=having stationed", "anīkāni=armies", "vibhīṣaṇaḥ=Vibhishana", "gadāpāṇiḥ=mace in hand", "tvaritaḥ=hurried", "rāghavaḥ=Raghava (Rama)"]

VR-CE 6.61.8

छिन्नलाङ्गूलहस्तोरुपादाङ्गुलि शिरो धरैः

स्रवद्भिः क्षतजं गात्रैः प्रस्रवद्भिः समन्ततः

chinnalāṅgūlahastorupādāṅguli śiro dharaiḥ sravadbhiḥ kṣatajaṃ gātraiḥ prasravadbhiḥ samantataḥ

With tails, hands, thighs, feet, fingers and necks cut off, limbs streaming wound-blood on all sides.

Word-by-word: ["chinna=cut off", "lāṅgūla=tail", "śiro-dharaiḥ=necks/head-supports", "kṣatajam=blood from wounds", "sravadbhiḥ=streaming"]

VR-CE 6.61.9

पतितैः पर्वताकारैर्वानरैरभिसंकुलाम्

शस्त्रैश्च पतितैर्दीप्तैर्ददृशाते वसुंधराम्

patitaiḥ parvatākārair vānarair abhisaṃkulām śastraiś ca patitair dīptair dadṛśāte vasuṃdharām

The two saw the earth thronged with fallen mountain-sized vanaras and with fallen shining weapons.

Word-by-word: ["patitaiḥ=fallen", "parvatākāraiḥ=mountain-shaped", "vānaraiḥ=with vanaras", "śastraiḥ dīptaiḥ=with blazing weapons", "vasuṃdharām=the earth"]

References

Distinct inline citations used above:

Source-only article compiled from Valmiki Ramayana verses in the Critical Edition (VR-CE) and Southern-only passages (VR-S). Inline citations were checked against the project verse index.