A SOCIAL WORKER LOOKS G. R. BANERJEE* AT THE

SCARCELY HAS any other poem in. the gave birth to , bore entire literature of the world influenced the , while bore and thought and poetry of the nation for centuries . as the epic Ramayana in . It is a masterpiece of art. Art brings out certain Rama married princess , the daughter inner experiences of human beings in of king of . Her birth is external forms such as, painting, sculpture, shrouded in mystery. It is stated that one music, dancing and poetry. These experien­ day when Janaka was tilling sacrificial ces may relate to our biological or spiritual grounds, he found a baby girl in the furrow. urges. However, no creation can be regarded He named her 'Sita' meaning furrow and as a good piece of art simply because it is an brought her up as his own daughter. expression of some experience. It has to be After marriage, Rama went to ennobling and uplifting. Depiction of the with his bride. There, smooth and joyous ugly and debased has a place in art when it is were the early married days, and they led done to throw light on or to show in contrast the wedded pair to the flowery paths till the nobler side of life. In ancient Indian they stood on the steps of the throne. literature and other creations of art, along felt the approach of old age and with the portrayal of the higher side of life proposed to make Rama, his eldest son, the we find graphic presentation of the lower heir apparent to the throne. But Kaikeyi, aspect of nature also for the purpose men­ the stepmother, instigated by her maid tioned above. , set his plan at naught by making As a piece of literature, the Ramayana him promise to install Bharata on the royal presents the good and the wicked side of throne and to banish Rama to a forest from human nature so that the reader is able to the kingdom of Ayodhya for fourteen years. get a glimpse of the nobler aspects of life Dasharatha was much upset by Kaikeyi's easily. The Ramayana is not the story of demand. Rama took the initiative to go in conquests and big battles fought by mighty banishment for he felt that it was his duty as a son to help his father to keep his promise. warriors, even when there are a number of battle scenes, but of the life of the people Before Rama could go in banishment, in varied aspects. Sita and Laksmana insisted upon accompany­ Let us now have a glimpse into the com­ ing him. Rama tried to dissuade them, but position that unfolds so effectively the saga of they were determined to go with him. life. In the city of Ayodhya there ruled a Dasharatha was overwhelmed with grief mighty king named Dasharatha. The three at the exile of his son and died soon after wives of the king bore him four sons. Rama's departure from Ayodhya. After the *Dr Banerjee is Head, Dept. of Medical and Psychiatric Social Work of the Tata Institute of Social Sciences, Bombay 71. 364 G. R. BANERJEE death of Dasharatha, Bharata came to know in search of Rama. As soon as Lakshmana of the evil intentions of his mother and was was away, , in the guise of a furious. He went to the forest to persuade Brahmin mendicant came there. He tried Rama to go back to Ayodhya and to occupy to entice Sita by telling her about his wealth the throne. But the latter would not change in and that he would make her the his mind, and finally Bharata consented to chief queen. When she refused to yield, conduct the affairs for Rama. He requested Ravana, the monster with twenty hands, Rama to give him his sandals which he forcibly carried her away to Lanka placed on the throne as representing the across the ocean. He conducted her round king. He managed the affairs of the kingdom his palace, showed her all its splendours for Rama as his faithful servant. and described to her the immeasurable riches and marvels over which he ruled. Rama and his companions passed several He tried again and again to persuade her years in exile not unpleasantly in the shady to become his wife. But Sita angrily replied forests through which the trio roamed. They that she would never marry him but remain befriended people amongst whom they lived. faithful to Rama. Then Ravana threatened In the course of their wanderings they that if she did not yield to him within twelve came to Panchayati where Sita saw a golden months he would cut her to pieces. deer and she was enamoured by its beautiful Thereupon, he took her to the corner of skin. She was told that it was the spell his garden and delivered her to the of a demon but she had taken a fancy for demonesses. the deer and persuaded Rama to capture it alive or dead. Rama acceded to her request In the meanwhile, Rama and Lakshmana and went out to get the deer leaving Sita in returned to their hut and were shocked to charge of Lakshmana. Soon after, the beast find it empty. In course of time they were pierced by Rama's arrow was in the throes of able to trace where Sita had been taken. death, and it cried piteously in Rama's tone. With the help of monkey king and The deer was no other than a demon, his subjects they were able to cross the by name, sent by demon king Ravana, of ocean to fight the demon king. Lanka, who wanted to kidnap the wife of Rama. Ravana had asked Maricha to When the news of the approaching army undergo the form of a golden deer to attract of monkeys reached Lanka, Ravana Sita's attention so that she might ask her summoned his counsellors to plan for the husband to fetch it. When Rama would be attack. While other relatives and counsellors away the demon would also find out some encouraged Ravana to fight, , means of removing Lakshmana from the a of Ravana, who was a righteous scene and then capture Sita. person, advised him to return Sita to her husband. Ravana was very annoyed On hearing Maricha's cry in Rama's tone, with him and insulted him. Feeling deeply Sita believed it to be her husband's cry hurt Vibhishana deserted him and allied fraught with anguish and asked Lakshmana himself with Rama. After Ravana was to go out at once to give him timely aid. killed, Vibhishana was installed as king of But Lakshmana, obedient to his brother's Lanka by Rama. In the meanwhile the order of looking after the safety of Sita in period of exile was over, and Rama returned his absence, did not like to stir out. Sita to Ayodhya with his wife and brother. There censured him and forced him to go out Rama was received with open arms by A SOCIAL WORKER LOOKS AT THE RAMAYANA 365

Bharata and Shatrughna and consecrated and divine in spite of the sins and errors as king, and he ruled happily for the welfare to which man falls a victim. The process of of his subjects.1 re-education helps him to move towards his real goal. The inner symbolism and significance of the epic are generally overlooked by The reader of the Ramayana can easily readers who are impressed by the superb see that a constant battle of Lanka is being workmanship of the great author, waged in every one of us at all crucial Psychological and sociological insight of moments of the action. According to dynamic the poet is superb. psychiatry, when ego is threatened by id impulses or external pressures or super ego The epic indicates that a human being demands, man faces a stage of disequili­ (Rama) who is wedded to peace (Sita) brium. A healthy ego develops methods lives happily with unpurturbed equanimity of dealing with chaotic drives, external both in the royal palace (of Ayodhya) in dangers and superego inhibitions. If the ego the midst of luxury and in the forest. is not strong enough to handle them, chaos "His sorrows start when his consort, peace, or anti-social activities result. falls a prey into the hands of Ravana, the ten-headed monster. This represents the The much detested character of Kaikeyi lower animal nature in an individual, which depicts the above very vividly. The has ten heads even today the five organs Ramayana presents Kaikeyi as the spoilt of perception and the five organs of action. favourite of fortune and her husband. When King Dasharatha announced the day of "Rama, then seeking for his consort, the coronation of Rama and her maid has necessarily to cross the ocean, reach servant Manthara brought her the news Lanka, destroy the demoniac forces and she was very happy. Kaikeyi was fond of rediscover Sita, his lost peace.... the ocean Rama and she gave a precious jewel to the to be bridged over is the delusory attach­ maid for bringing the good news. The latter, ments and fascinations and the forces that however, spurned the gift and decried her array themselves against Rama are the prudence for welcoming the rule of her step negative tendencies, which are natural in son. Manthara tried to bring home to her a deluded mind. When the inner personality how perilous it would be if Rama ascended is purified and rehabilitated, peace the 2 the throne of Ayodhya. Manthara stated eternal consort of the Self is regained." that Rama had every reason to be afraid Perhaps modern psychiatry calls this process of Bharata, for the latter was apparently as 're-education'. the lawful heir to the throne next to himself, so long as there was no son born to him One of the outstanding contributions of (Rama). Hence thinking that Bharata might to the philosophical wisdom of usurp his place some day, Rama would put an the world is the doctrine which proclaims end to his life to get rid of a rival. Moreover, that the soul is immortal and unchangeable if Rama came to power, then Kaikeyi irrespective of the changes which occur in would be compelled to pay obeisance to his mind and body and that it is incorruptible

1This really concludes the story of the Ramayana by Valmiki. The story of banishment of Sita from Ayodhya as related in Book VII of the Ramayana (Uttarakanda) is a later interpolation. See M. Winteritz, A History of Indian Literature, Calcutta; University of Calcutta, 1927, Vol. I, pp 495-497. 2Swami Chinmayananda Atma Bodha (of Bhagawan Sri Sankaracharya) The Chinmaya Publications Trust, 175 Rasappa Chetty St. Madras 3, pp 98-99. 366 G. R. BANERJEE mother and wait upon her as her maid his body and mind and also interfere servant. Bharata's consort too would have with the spiritual aspect of his being. to follow the proud command of Sita if The Indian ethical thought lays emphasis the husband of the latter came to power. upon the conquest of certain emotions, the But Kaikeyi laughed at Manthara's fears four cardinal ones, viz., of Kama (lust), for she knew that Rama was virtuous and krodha (anger), lobha (attachment to inani­ bore a great love towards his . mate things) and moha (attachment to living Kaikeyi told Manthara that when the reign objects). Lust, as we know, is an amorous of Rama would come to an end, the kingdom desire for the physical enjoyment of the would fall to the lot of Bharata. Much company of a person. Anger is the state of astonished, she asked the maid servant why mental disequilibrium with regard to another. she felt distressed at hearing the news of Excessive attachment to things and passion Rama's coronation. Thereupon, Manthara to possess them, i.e. greediness, leads to a explained to her that, first, Rama would person's downfall. Similarly excessive attach­ acquire the throne and then, his son would ment to a person makes him very possessive succeed him. In such a case Bharata would and/or leads him to much involvement in be excluded from the royal line. She brought that person's affairs. The strength of the self home to the queen that if Rama once began or the ego lies in mastering these impulses, his sway, he would do away with Bharata. and the level of mastery may differ from man Moreover, Manthara tried to show that to man. Rama could not remain devoted to Kaikeyi as he was jealous of her son. Hence, The Ramayana very subtly depicts that Kaushalya, who was neglected by Kaikeyi Ravana (evil qualities) and Vibhishana in her bliss and pride, would take advantage (noble tendencies) are brothers. In other of this opportunity and show her the vengeful words, man has within him hatred, jealousy, rancour of a foe.3 Manthara then suggested cruelty and so also has he kindness, mercy, to Kaikeyi to get rid of Rama by banishing love and patience. The nobler virtues have him from Ayodhya and installing Bharata to gain victory over the lower ones to enable on the throne. Gradually Kaikeyi yielded man to live upto his dignity as a human to the impulses. Her case is an excellent being, and the art of living needs to pave the example of ego being swayed by the id and way for the same. threat from the external world. As a social worker, the writer finds in the The knowledge of the battle of id and Ramayana a glimpse into the art of living. ego which Sigmund Freud visualised in the Ancient Indian philosophers conceived that 19th century has not been unknown in life has a spiritual end designated as Moksha India in the hoary past. The terminology or liberation. Material enjoyments which are used in those days was certainly different necessary and legitimate at a certain stage of from that of today. Indian thinkers realised life should be so regulated that in the end that body, mind and spirit formed they can lead a man towards the achievement distinguishable aspects of an inseparable of the real goal of life. The epic unfolds the unity. Conflict of parts is understandable. "ashramas", the four life stages with a It is but natural that the individual as a graduated course of duties which are expected whole has various impulses which disturb to lead an individual towards the supreme

3Valmiki, Ramayana, Ayodhyakand, ch. 8. A SOCIAL WORKER LOOKS AT THE RAMAYANA 367 spiritual ideal. They are stages through Almighty. People retire after active work and which, by intensive exertion and effort they live on their bank balances acquired (shrama), both physical and mental, by after devoting all their energy in their acts of austerity, self-denial and self- youth. When man is not prepared to give up discipline man can bring his whole self things, conflicts will arise. At some stage of under control. life youth passes away: man struggles hard to hold it back. In a modern sophisti­ The first stage is that of the brahmachari, cated society we look at old age as the worst i.e. the student who has to acquire knowledge evil that can befall mankind. We feel elated both material and spiritual in a way that he when somebody remarks 'how young you is trained to withstand the temptations that look'. If we cannot recognise the inevitable flesh is heir to and incorporate ambition as natural, we cannot give up gracefully to work towards spiritual perfection. This is our ephemeral possessions and power. somewhat in contrast to our modern scheme We hear of conflict between father and son, of education according to which the student mother-in-law and daughter-in-law, employer is trained to earn a 'decent living' and he is and employee—each one trying to cling on to placed in surroundings calculated to implant what one thinks belongs to him or her till it in him a high standard of life. Our students' is snatched away from us. Rabindranath hostels today are frowned upon if they Tagore has said: "The death comes as a cannot provide ease and comforts to students. conqueror only because we have lost the art Ancient India sought to reduce the physical of receiving it as a guest." comforts of the student to a minimum. Even the sons of kings and high officials had to The Ramayana depicts the lives of learn the value of self-denial. monarchs who renounced all their posse­ The next stage of life is that of the ssions after retirement. Giving was a natural Grihastha or householder, the main stay of the and normal process. It was the education of whole social structure. He marries, begets their mind that could help them in this way offspring, and earns to maintain his family. and it was this education that led to successful Yet he is careful lest the worldly life should ageing in ancient days. dry up the springs of higher life in him. Modern medicine and sanitation have The householder, when he sees signs of old added years to life. Time has gradually come age approaching him gets ready to renounce for social workers to think about the problems the comforts of settled life at home, to retire of the aged. We read in Western social work from the world and to give up all desire for literature a lot about rehabilitation of the possessions. This is the stage of vanaprashtha. aged in terms of old people learning new crafts and hobbies, joining clubs for senior In the last quarter of his span of life a man citizens or rendering community service in enters into the fourth stage, i.e., sanyasa. He their honorary capacity. We see institutions devotes himself more intensively and in the West that give appearance of "kinder­ exclusively to the supreme obligations, gartens" in which the 'old children' are absolutely detached from home, relatives encouraged by patronising adult social and friends. workers to entertain themselves with interest­ In modern age we find practically all over ing games or to show off their talents in other the globe people falling into two stages of the ways. This sort of scheme is carried out student and of the householder. The rupee is essentially according to the values that 368 G. R. BANERJEE

govern the lives of the young and the middle- that distinguishes it from its Western counter­ aged there. part. Sita of Valmiki's Ramayana was not a meek and docile woman who followed What a contrast we find in the Ramayana ! whatever her husband told her. Rama tried Whereas in the West people associate old age his best to dissuade her from accompanying with dependency and childlike behaviour him to the forest and undergoing a life of in the normal course of events, the Indian hardship. Sita asserted her 'duties' as a wife tradition expects the ageing person to detach and convinced Rama. The same was the case himself from all types of worldly supports, with Lakshmana and Bharata. Even the aged and be wise. It is very much like the ripened king Dasaratha gave up his life to discharge fruit the stem of which becomes loose and the his duty—duty to keep a promise. The poet kernel soft, but the seed becomes hard and very ably portrayed Kaikeyi in contrast as a mature for regeneration. Our physical decay person who wanted to assert her 'rights' for due to age can have corresponding inward her material good. An Indian reader of the gains too. "One cannot help suspecting that Ramayana definitely detests this character some of the symptoms of senescence which and reaver the other mighty ones who adher­ Western medical science deplores as disast­ ed to their duties for self-development and to rous, in particular the less of memory for live up to the dignity of a human being. recent events and the lack of interest in social and cultural life, may actually be natural and A striking thing about the Ramayana, an desirable happenings in an optimal develop­ artistic creation of the hoary past, is that the ment, as Indian tradition prescribed it. When master mind of poet Valmiki could envisage the inner wisdom grows, the names and dates the shape of things to come. Does not the story of worldly happenings may no longer matter, of the Ramayana bring to our mind the and will be allowed to fall off; where interest tussle between capital and labour in a is turned towards eternal reality, concern society. Sita, the heroine of the Rama­ and enthusiasm for worldly matters naturally yana, who is stated to have been found slacken. Where, however, attachments have in the field furrows, symbolises agricul­ not been overcome, where life has not been turists. They are being enticed away to used as an opportunity for acquiring a industrial cities, symbolised by golden Lanka, disciplined hold over desires and emotions, by the golden deer, i.e., the temptation for the loss of the very capacities, physical and larger cash benefits. Ravana, the king of mental, which helped to hold power and to Lanka is the symbol of a rigid inhuman satisfy desires throws the ageing person into 4 greedy person who exploits the simple rural helplessness, dissatisfaction and confusion." population (Sita) and the latter is malad­ Social workers in India while dealing with justed in the city (Lanka).5 the problem of the ageing need to look into this aspect, too. Ravana, the master of ten heads and twenty hands, has under his control The Ramayana also throws light on the (water god), the Sun and the Moon and he fact that in our day-to-day life the emphasis uses his power for destructive purposes. has been on duties and obligations rather than In a scientific era man can gain tremendous on rights which may be regarded as the victory over external nature and it is upto noteworthy feature of the Indian outlook him to use science either for humane purposes

4Erna M. Hochl "Ripe Old Age? Or Senile Deterioration," Indian Journal of Psychiatry, July 1963, pp 120-121 5See Rabindra Nath Tagore, Rakta Karabi. Calcutta: Vishwabharati Granthalaya, 1957, pp. 107-110. A SOCIAL WORKER LOOKS AT THE RAMAYANA 369 or for demoniacal ones. Man must control exploitation of the greedy becomes intolerable external and internal nature to lead a whole­ ordinary people stand up against it to set the some life. matter right. Lanka crumbles down and so does the exploiter. Yet Lanka can be reorga­ Ultimately where does the power of nised with Vibhishana as the king—where Ravana end? , a monkey, i.e., capitalism and industrialisation would not the representative of ordinary creatures, can lead to rugged individualism but join hands set fire to Lanka and damage it. When the with humanism for the welfare of mankind.