Role of the Ramayana in Indian Cultural Lore
ago a cruel hunter shot down a male curlew in a forest on
the Tamasa river. Soaked in blood it was writhing in mortal
pain. Its spouse was grief-stricken. An anchorite was witness
to the dismal scene. It melted his heart. Out flowed a curse
from the saddened spectator: "O cruel hunter, may thou
be not long-lived, for, thou hast killed a love-lorn curlew."
The curse was metrical and musical. He was astonished that
such type of a language flowed from him. Thus was born the
Muse. Sadness, shoka, assumed the form of a shloka,
had gone to the river for ablution. It was while he was enjoying
the natural beauty of the forest, that he happened to see
the sad scene. He returned to his hermitage. Brahma, the grandsire,
appeared before him and told him that it was the grandsire's
inspiration that took shape as a spontaneous verse from the
sage. The grandsire advised him to compose the life-story
of Sri Rama in such mellifluous verse. After Brahma's departure,
the sauntering minstrel Narada came to Valmiki and narrated
to him the saga of Rama briefly.
saintly Valmiki asked the great sage Narada: "Who is
the man now living, who is righteous, grateful, honest, steady,
moral, well-wisher of all, wise, efficient, charming, self
controlled, even-tempered, brilliant, free from jealousy,
and whom even the Deuos dread in combat?" In reply to
the query, Narada said: "O sage, rare indeed is the person
endowed with the characteristics you have enumerated. But
yet, there is one whom I know. He is known as Rama, a scion
of the dynasty of the Ikshvakus." Narada introduces Rama
with nearly seventy rare good qualities. The characteristics
speak highly of Rama's wisdom, culture, refinements, physical
charm, mental nobility and exemplary behaviour with others
whether friends or foes. A person endowed with such noble
qualities is not a mere man, but a god. And Valmiki reveals
now and then Rama's divinity.
regaled Valmiki with Rama's life-story in a nutshell. Valmiki
then sat in meditation and saw the scenes of the Ramayana
before his spiritual vision as depicted by Narada and he wrote
Ramayana, is the Adikavya, i.e., the first poem. It
does not mean that there was no poetry before, but that it
is the first work of poetry that depicts all the topics and
characteristics expected of a great work of art. It may even
be said that it was the Ramayana that set the standard for
a great poem. Besides, it is a Dharma Shastra, an authority
on right conduct. It is the story of Rama, the noblest man,
and that makes it a guide manual for righteous life. Then
again it is an Itihasa. Itihasa is a record
of ancient wisdom of righteous living and its purpose is to
elaborate and elucidate the precepts propounded by the Vedas.
Vedas are the basic texts of Sanatana Dharma, the Eternal
Religion. It deals with the ultimate goal of man and the means
of achieving it. The goal is atonement with Brahman and the
means is Dharma. Dharma and Brahman are the main topics that
the Vedas deal with. Of these, Brahman is the goal and Dharma
is the means. The goal is eternally the same irrespective
of time or clime. Dharma, the means, may vary according to
place, time and person. Propitiation of the gods through sacrifice
is the means the Vedas prescribed.
scope and sweep of Vedic Dharma are limited, thought Manu.
He expanded the scope of Dharma into Varna Dharma,
and Ashrama Dharma and that of Yajna into the
five daily obligatory duties that a householder is expected
to perform. He proclaimed: "Dharma destroyed destroys,
and Dharma saved saves." The Mahabharata provides
a classical example of destruction brought about by the discarding
of Dharma through the story of the Kouravas. The Ramayana
provides the positive example of the saving power of Dharma
through the life story of Rama, the righteous one.
Ramayana, the Itihasa, provides the sanction
for Ramayana, the Dharma shastra, and the Adikavya
provides the canvas for projecting the Dharma shastra.
Of the three aspects, it is the Dharma shastra that
standsout. Valmiki depicts Rama as the embodiment of Dharma
- Ramo vigrahavan Dharmah.
is often portrayed as an ox. "Vrisho hi Bhagavan Dharmah".
Siva rides on that bull. It has four feet - Tapas, Saucha,
Daya and Satya i.e., austerity, chastity, charity
and honesty. Valmiki depicts his hero as perfect in all the
feet of Dharma.
is said to have lived more than eleven thousand years. He
married Sita, a six year old girl at the age of thirteen.
They lived in Ayodhya for twelve years when Dasharatha proposed
to crown Rama heir-apparent. Through the machinations of Kaikeyi,
Rama was banished to the woods for fourteen years. For thirteen
years Sita was with Rama in the forest. At home and in the
forest they led the life of self-control. Sita was abducted
by Ravana and kept captive for one year in Lanka. At the end
of the fourteenth year Rama rescued Sita killing Ravana and
they returned to Ayodhya. Rama was crowned king. Rama thought
of consummating their marriage only then, for the purpose
of continuing the lineage. Within a year Sita was banished
for good on account of some baseless slander against her.
Rama never married again. On occasions such as a sacrifice
when the presence of the wife was mandatory, he had a golden
image of Sita in her place. Rama's long life was a continuous
all the four feet of Dharma, Satya, truth is perhaps
the strongest. Rama was verily the personification of Satya.
When Kaikeyi hurried him'to leave the palace and proceed to
the forest, he said: "O Devi, I do not propose to delay
for any ulterior motive. Know me to be devoted to pure Dharma
even like the Rishts. Rama has no double talk." No, Rama
never swerves from his plighted word. Not only that, he is
particular that his father also should honour his word both
in letter and in spirit, even though it be at the cost of
Rama's royal rights. Dasharatha had given his word of honour
to Kekaya at the time of their wedding that her son would
be Dasaratha's successor to the throne. This was a top secret.
Rama came to know of it only during the private interview
with his father after the public announcement of his coronation.
Rama was in a fix. Had he known about it beforehand, he would
not have agreed to accept the office. If he withdrew when
he became privy to it, that would have put Dasharatha in an
awakward situation. When Kaikeyi for her own reasons asked
for the banishment of Rama, it was a redemption for Rama from
dilemma. That was why he readily accepted Kaikeyi's demand
in spite of his father's wish to the contrary. No, Rama cannot
have any compromise with truth, nor can he be a party to the
father's attempt to wriggle out of it. Rama sticks to his
word at all cost.
is one of Dharma's feet. During the war, Rama, Lakshmana and
the army were bound down by the Nagastra. To rescue
them from me clutch of the serpent missile, Garuda appeared
on the scene. Seeing Garuda all the serpents fled. While taking
leave of Rama, Garuda said: "O righteous friend Rama,
indulgent even unto thy enemies, please give me leave to depart."
Here Garuda depicts Rama as one who is considerate even to
and the army of monkeys were camping at the southern end of
India on their way to Lanka waiting to cross the brine. There
appeared in the sky over Rama's tent Vibhishana, the brother
of Ravana. He sought refuge with Rama. A war council was held.
All except Hanuman were against welcoming Vibhishana, a Rakshasa
and a brother of Ravana. After hearing all, Rama said to Sugriva:
"O Sugriva, fetch him, I have given him refuge, be he
Vibhishana or even Ravana himself. Once one takes refuge in
me, him I protect from all beings, that is my vow." He
not only accepted Vibhishana, but was also ready to welcome
his arch enemy Ravana himself. That is Rama.
war between Rama and Ravana was raging ferociously. One day
Ravana himself entered the field. He wrought havoc on Rama's
army. Towards evening he encountered Rama. Rama said to him:
"You have done mighty deeds today. Many a doughty warrior
on my aide has been done to death by you. But you are exhausted.
You have no conveyance or aims. Go home, rest well and come
tomorrow, well armed in your chariot. Then you will see my
power." Two or three more arrows would have done the
job. The arch enemy was within his grasp. But Rama did not
want to take advantage of his enemy's weakness. Who but a
Rama could be so chivalrous?
another scene. Ravana was killed. His body was lying on the
battle-field. Vibhishana was hesitating to perform his brother's
funeral, as Ravana was a wicked person. Reading Vibhishana's
mind, Rama told him: "Enmity ends with death, my purpose
has been served. Perform his obsequies. He is related to me
as he is to you." By the terms of their treaty of friendship,
Vibhishana's friends are Rama's friends also. By saying this
to Vibhishana, Rama implied that if for any reason he was
reluctant to do his duty to Ravana, he, Rama, would do that
office himself. Verily Rama was charitable to a fault.
poet has proved that his hero is perfect in Dharma and Satya.
The Upanishad says: "Tell the truth and live righteously."
The Ramayana, the Itihasa, exemplifies this
Vedic dictum through the life of Rama. Narada advised Valmiki
to sing the glory of the noblest man. Valmiki wrote the Adikavya.
And the Ramayana has become the greatest Dharma shastra,
the best guidebook for a noble and useful life. Valmiki himself
says about his work: "As long as hills and rivers remain
on earth so long will the story of Rama prevail among men."
Ramayana is not simply Rama's story (Ramasya Ayanam)
only, but also Sita's story (Ramayah Ayanam). So Ramayana
is the life-story of Sita and Rama. Both are paragons of virtue.
At the time of their marriage Rama was thirteen years of age
and Sita, six. Giving his daughter to Rama, Janaka said: "This
Sita, my daughter will be your constant companion in all your
noble deeds. May good betide you. Take her hand in yours.
She is a lucky girl. She will be totally devoted to you. She
will follow you like your shadow." When Rama was banished
from Ayodhya, he tried in various ways to dissuade her from
accompanying him. But she did not agree. The shadow could
not be separated from the original object. While in the forest,
Viradha, a Rakshasa, lifted Rama and Lakshmana. Then
Sita cried out to the demon: "Carry me, spare the brothers.
Salutations to you, о best of the Rakshasas." Sita sought
their safety and not hers. Once while leaving a hermitage,
a number of anchorites from the neighbourhood came and sought
Rama's protection from the Rakshasas and Rama assured
them his help. While going, Sita expressed her concern about
Rama's promise to the anchorites, because the Rakshasas
had done no wrong to them and destroying them would be punishing
the innocent. In reply, Rama said that it was their duty as
Kshatriyas to protect the anchorites from the persecution
of the demons. In this connection Sita added that he was totally
devoted to truth and chastity. She affirmed that not even
in dream did Rama think of any woman other than Sita. How
many men can get such an attestation from their spouses?
entering fire to prove her purity, Sita swore by her faithfulness
to Rama by word, deed and thought and the Fire God vouched
for her purity. Even when she was discarded into the forest
for no fault of hers, she did not utter a word against Rama.
She took it as her fate. Rama did his duty as a king. Sita
did not complain. At the final scene when she disappeared
into the lap of her mother, the earth, then also she affirmed
her utter loyalty to her Lord. Hanuman said Sita was a befitting
spouse to the righteous Rama. Swami Vivekananda said Sita
was not just pure, but purity itself.
is a poet first and foremost. His language is limpid and style,
vibrant. There is no attempt at pedantry. Poetry spontaneously
flows from a heart saturated with noble sentiments. He wrote
about Rama and Sita, the ideal human beings. So the Ramayana
has become a model Dharma Shastra which exemplifies
the Vedic Values, thereby raising it to the status of an Itihasa.
It is the Itihasas and Puranas that nurture
and nourish the Indian culture and civilization. Culture is
the refinement of the mind and the spirit When it is directed
to the external aspects of man, it is called civilization
and when directed inward it is called culture. It rises up
to spiritual dimensions. So Indian culture is considered spiritual
in content. The contribution of the Ramayana to effect
this culmination is immense and immeasurable. It has gone
deep down into the racial sub-conscious. Every aspect of Indian
culture has been enriched and ennobled by the Ramayana.
Indian languages, art, architecture, music, painting, devotional
movements have all been profoundly influenced by the Ramayana.
The Ramayana and the Mahabharata have been the
mainstay of all the Indian regional languages. Tunchan, Tulasi,
Krithivasa, and Kamban have installed the Ramayana
in every Indian heart. It is the name and story of Rama that
sustain most of the devotional movements. Temples dedicated
to Rama dot the length and breadth of India. Painting, music,
drama and other art-forms have the Ramayana as their
main themes. It is the epics and the Sanskrit language that
formed the cultural cementing force of the whole of India
even when the country was divided into several political units.
It has spread its message and culture to Burma, Siam, far-eastern
countries, Indonesia, and other far off places. The epics
and the Puranas have eclipsed the earlier literature. Rama
and Krishna have become the current coin of Indian culture
and none can dethrone them from their supreme eminence.
Ramayana is unique in one aspect. Indian domestic relations
have been deeply influenced by the Ramayana. We owe
to Sita and Rama, the deep conjugal fidelity in our homes.
Relations between father and sons, brothers and friends have
all been profoundly strengthened and sanctified by the example
of Valmiki's heroes. The Ramayana is the pole-star
of Indian culture.