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Component-I (A) – Personal Details Component-I (A) – Personal details: Prof. P. Bhaskar Reddy Sri Venkateswara University, Tirupati. Prof. Korada Subrahmanyam Center for ALTS, University of Hyderabad. Dr. N. Siva Senani Hyderabad. Prof. Korada Subrahmanyam Center for ALTS, University of Hyderabad. Component-I (B) – Description of module: Subject Name Indian Culture Paper Name Vedic, Epic and Puranic Culture of India Module Name/Title Rāmo Vigrahavān Dharmaḥ Module Id IC / VEPC / Pre-requisites Familiarity with Rāmāyaṇa Objectives To discuss the concept of Dharma as personified by Rama Keywords Rāma / Dharma/Rāmāyaṇam / Rāmarājya E-text (Quadrant-I): 1. Introduction To understand the culture during the epic period, we study the character in epics with the hope that this reflects to some extent the behaviour of people during that time as well. However since epics are also literature, most characters have sharp edges or have some flaw or the other, or some unique feature. One does not know whether these are the unique traits of the character or a sign of the times. If there were a perfect character in epics, it would be very useful such a character would represent the ideal of the age. In Ramayana, not only do we have such a perfect character, viz. Rama, but the perfection of Rama is declared in the text itself. When Ravana approaches Maricha in order to kidnap Sita, Ravana paints Rama in negative light, as somebody who is harming Rakshasas unjustly,in order to motivate Maricha. However Maricha, even though he was defeated by Rama during the sacrifice of Visvamitra many years earlier, replies praising Rama profusely and describes him as the embodiment of Dharma: रामो विग्रहिान् धममः साध ः स配यपराक्रमः। राजा सिमय लोकय देिानावमि िासिः॥3.37.13॥ Rama is Dharma personified. He is good, i.e. he is always keen to help others; his truthfulness is his valour. He is the king of all men, just like Indra is the king of gods. It is remarkable that even enemies of Rama – in the case of Maricha, his brother Subahu and mother Tataka were killed by Rama – praise Rama, not in ordinary language but as embodiment of Dharma. In this module, this characterisation of Rama is examined in light of several incidents narrated in Ramayana. Rule by such an ideal king results in the ideal kingdom: Ramarajya, which is briefly touched upon next. This identification of Rama as Dharma personified has influenced Indian way of life and its literature for centuries; to illustrate this aspect, an example from later literature is given. As a prelude, first the nature of Dharma is examined followed by the portrayal of Rama as the ideal hero. 2. Dharma Generally Dharma is not translated and is often cited as an example of a word than cannot be translated. Dictionaries list multiple meanings of the word. In the present context, the question then arises as to what Dharma is. Further, “Is Rama the embodiment of a particular facet of Dharma, or all of it”, one might wonder. Thus it becomes necessary to set out briefly what Dharma means. Dharma is both what is upheld, and that which upholds. It is the set of principles which differentiates man from lower forms of life and which when followed by all leads to the maximum good of people. Many texts list the set of principles. For instance, the Arthasastra (1.3.13) lists Dharmas common to all, i.e. King and commoner, as Ahiṃsā (non-violence), Satyam (truth), Śaucam (purity), Anasūya (non-spitefulness), Anṛśaṃsya (kindness) and Kṣamā (forbearance). The Yajnavalkyasmriti(1.122), lists Ahiṃsā (non-violence), Satyam (truth), Asteyam (not stealing), Śaucam (purity), Indriyanigraha (control of sense organs), Dāna (giving away in charity), Dama (self-control), Dayā (compassion), Kṣānti (forbearance) as the common Dharmas. Bhagavata (7.11.8) lists Satyam (truth), Dayā (compassion), Tapaḥ(penance), Śaucam (purity) etc.(The Bhagavata lists 30 qualities, as part of a conversation between Yudhishthira and Narada). In fact there are entire books dedicated to enunciation of Dharma. This genre of books is called Dharmasastra. Another definition of Dharma is that of the Mimamsakas – यागाददरेि धममः, Sacrifice etc. only are Dharma. (Arthasaṃgraha, Para 2, Page 1). The above give a glimpse of the wide connotation of the word. However what is common to all the above (and others not listed here) is that Veda is accepted as the source of Dharma. The Dharma which is to be found in Vedas is then explained in detail by later authors; the difference in the lists etc. are largely differences in detail and emphasis, rather than a fundamental difference. In that sense, the story of Rama is told to show what Dharma is. 3.Rama, the Ideal Hero In this section it is briefly established that the Ramayana seeks to portray Rama as the ideal hero. Ramayana starts with a dialogue between Narada and Valmiki wherein Valmiki asks the former to name the ideal person, listing sixteen desirable qualities so that he may narrate his story. The sixteen qualities are: Excellent qualities, Valour, Knowledge of Dharma, Gratitude, Truthfulness, Unshakeable determination, Excellent conduct, Compassion towards all creatures, Knowledge, Capability to do great things, Pleasant appearance, Self-control, Control over anger, Lustrous brilliance, lack of envy, and Power which frightens even gods Narada tells Valmiki that Rama is person with the above qualities; then Valmiki proceeds to narrate the story of Rama. Thus Ramayana is the story of the perfect person. In fact, the message of Ramayana is traditionally summarised as “One ought to conduct oneself like Rama, and not like Ravana”. Though Rama is an incarnation of Vishnu, he conducts himself like a human being and does not invoke his divine powers, in contrast to the Avatara of Krishna. In the Ramayana, Rama is portrayed as the ideal son, brother, disciple, prince, husband, kingsman, warrior, friend, leader, king, father and human being. In short, to know Rama is to know Dharma. In other words, the question “What would Sri Rama do in such a situation” is the way to choose the right course of action, when one is in doubt. 4. Dharma as Seen in Various Incidents in Ramayana The concept of Rama as embodiment of Dharma is best explored by examining various incidents in Ramayana and what they reveal about Dharma. This in fact is also the method of Ramayana in teaching Dharma. The incidents selected are: Killing of Tataka Giving up the kingdom Friendship with common people – of Ayodhya, Guha, Sabari, Jatayu etc. Killing of Rakshasas Killing of Vali Giving refuge to Vibhishana Performance of last rite Agnipariksha of Sita Sending Sita to Forest Expression of gratitude to Hanuman Sambukavadha 4.1 Killing of Tataka When young Rama, along with Lakshmana, goes with Visvamitra to protect his sacrifice, the demoness Tataka along with her sons Maricha and Subahu attacks them and Rama expresses a doubt “is it alright to kill a woman?” Normally, a chivalrous prince is not expected to attack a woman but the circumstances – Tataka, described as having the strength of a thousand elephants, gains strength at dusk, and poses a danger to the performance of the sacrifice – demand that Tataka be killed. Once this is clarified by Visvamitra, Rama kills the demoness. This shows that there are exceptions to general principles. 4.2 Giving up the kingdom This is one of the most important events in Ramayana. Since it is retold many times, the profundity of it might not be fully appreciated. Amongst Kshatriyas, kingdom is deemed to be a prize worth dying for. In fact once the boons sought by Kaikeyi are made known to all, Rama receives three advices – all in line with the Dharma of Kshatriyas: a) Kill Dasaratha and capture the throne (Lakshamana’s advice) b) Imprison Dasaratha and capture the throne (Dasaratha’s advice) c) Move to another place and start a new kingdom (Vasishtha’s advice) Vasishtha’s advice was not impractical. Before Kaikeyi states here wishes, Dasaratha tests the candidature of Rama by convening a grand assembly where he proposes the coronation of Rama as Yuvaraja and seeks the views of the assembly. Those present praise Rama profusely and demonstrate the popularity that Rama enjoys. Not merely the people, Rama had the full backing of his brothers as well as the later conduct of Bharata (condemns his mother Kaikeyi) and Satrughna (threatens to kill Manthara, but lets her go once Bharata reminds him that it is a sin to kill a woman) shows. Yet, Rama choses to uphold a Sādharaṇadharma, Dharma common to all, namely Satyam (truth) and walks away from the kingdom. This shows that when multiple options compliant with Dharma are available, one has to choose the highest Dharma. 4.3 Friendship with common people – of Ayodhya, Guha, Sabari, Jatayu etc. Ramayana describes Rama as Pūrvabhāṣī one who speaks first. It is often seen that when two people meet, the inferior one is the first to wish. The inferiority could be in age and stature, such as a student wishing a teacher “good morning”, a sub-ordinate greeting a boss, a common fan approaching and complimenting a famous person, or a soldier or royal servant saluting or bowing to a prince. Yet, in interactions with common people, it was Rama who spoke first, i.e. greeted people first. This endeared him to the people as evidenced by multiple incidents. During the assembly convened to discuss the proposal of Rama’s coronation, commoners overwhelmingly back him. Rama warmly hugs the Nishada leader, Guha who offers all his resources to Rama if he so desires. Rama eats the Ucciṣṭa (i.e.
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