DR
C. L. PRABHAKAR
Ramayana could be
regarded as a bridge between Vedic and post-Vedic culture of
Indian
tradition points out that Rama was that Supreme being
(Pare pumaan) who should be known and
understood in Veda while Ramayana assumed the place of Veda itself. l
That is, the
importance, of Rama and Ramayana equalled with that supreme being and Vedas themselves respectively, Moreover,
it is not a wonder when references to Veda are found enormously in
the epic.
Rama,
the protagonist of the epic, maintained his manhood confronting boldly all kinds of situations, viz., good, bad and indifferent all through
his life. Rama worked a tough way in that manner and came to be recognised as God. Saptaha Brahmana of YV lays down that men
become gods after sacrifices. After all, never sacrifice looks for limitation.
Sacrifice, in case of Rama, was his determination to teach a lesson to that
sinner who steals away the wives of others. According to him death was the
punishment prescribed for such a sinner. Also, he gave up everything in order
to keep up the words of his father. Rama is a Karmayogin
(practical man). Valmiki often called him with epithets like Aacaarakovida. Japakovida, etc. Rama lived the rigorous discipline of Vedic life.
Ramayana elucidates in its full length; Rama’s
personality in that light and elevating him to the identity as Supreme Being.
Ramayana
further is a work interpreting Veda and Veda-dharma besides adding
various practices prevalent at that time. Valmiki by himself,
is a seer like that of Veda. In addition to that Valmiki showed
himself in the work as a poet of extraordinary skill and merit in poetic
composition. Valmiki pleaded for the performance of
sacrifices also. Many of the Vedic deities continue to exist in Ramayana; even
though they underwent certain changes in the nature, character and
responsibilities. A study of all the deities of Veda from
the viewpoint of Ramayana would be highly rewarding. Valmiki reechoed that
sacrifices when performed with due regard to tradition
would fetch prosperity on earth. He also extended a promise there would follow,
viz., attainment of Punyalokas after successful
performance of the Yajnaas after death.
Baala Kaanda, Aranya Kaanda and the Yuddha Kaanda of Ramayana bear better scope to gather all about
Veda and its extent. The other sections of the epic, however, contain here and
there references regarding Veda but they are only incidental. Moreover, it
could be said that the vein of Veda passes through the whole book so that the
work becomes highly sensitive disclosing the wealth of Veda.
The first book of Ramayana is rich
with references to Veda because it mentioned and described also
certain Vedic sacrifices and a few optional rites (e.g., Putrakamyeshti). The epic
contains ritualistic vocabulary of Veda quite freely
employed. Ramayana informs that, Dasaratha was the Aahartaa for several sacrifices like many Raajasuyas and Asvamedhas. He
lived a full length of life making aaptadakshinas to the needy. He attained consequently–the
epic points out–better regions after death on earth.
According to Valmiki, Dasaratha was also one who
lived the religion of Veda. Under the banner of Veda, normally, any piece of
work, assumes significance of greater importance. In such, for example, the
epic also is one which acclaimed both academic and religious significance.
Having thus noted above briefly regarding
the epic and its hero, let us discuss below the Veda and its scope as
discernible in Ramayana.
The term ‘Veda’ occurs several times
in Ramayana. The term seems to mean either Veda
or Upaveda.
It further depended upon the context. Sruti, Vidya, Nigama, Saastra, etc., are the synonyms of the term Veda employed
alternately in Ramayana. The terms alone have individually even greater meaning
and significance. All that could only add to the importance and definition of Veda.
Valmiki suggests through his style, that Veda is revelation (Apaurusheya) and
never human authorship for Veda could be imagined. Thus Valmiki seems to
support and subscribe to the age-old opinion that Veda is apaurusheya while the origin of
Veda has always been controversial. Ramayana further adds
that the various injunctions laid down in Veda in respect of performance of
sacrifices, life and philosophy, etc., should be adhered with reverence; and
they should neither be questioned.
RV, YV and SV are mentioned in the
epic. It is, however, possible to trace the title and the character of AV in
it. AV seems to have had not attained a status that of Veda yet in Ramayana.
References to AV element, however, have found abundantly in the epic. Dhanurveda, an offshoot of YV, is one among those
Upavedas, that is particularly mentioned.
Further Ramayana seems to
distinguish Veda into two divisions, viz., Brahmaveda and Kshatraveda. It
is so divided probably because of the intrinsic nature and character of
respective Vedas. The illustrious Vedic seer Visvaamitra
is complemented to be quite conversant with these divisions of Veda (Brahmaveda vidam sreshta, Kshatraveda vidaam api).2
Here such a distinction could also be with reference to the knowledge of the
world and that beyond too.
The epic repeatedly emphasises that Veda is true, permanent, ancient and
everlasting and also that it is highly resourceful for Jnaana and Vijnaana. Ramayana points out a
fact that even birds knew well the value and greatness of Veda. In such case,
what to speak of human beings? Jataayu, for example,
points out 3
to Ravana that Sita cannot be attacked or spoiled like Veda. This suggests that
Veda is eternal and unassailable. Here Jataayu
compared Sita to Veda and Veda’s invincible greatness and character. On the other
hand, such a situation stresses that to know Veda and its extent is as tough as
finding out the whereabouts of Sita for Rama. And so on. An episode of that
order reveals the greatness of Veda.
Ramayana holds in high esteem all
that is found in Veda. The various expressions like Vedeshu nishthitam Vedoktam,
Vedopabrmhitam,
saastra drishtena,
etc., which occur often in the text, meaning the authority of Veda would only
indicate the prominence for the contents and utterings
in Veda and its position of esteem. Moreover, the same, further, points out the
vastness in nature of the contents of Veda. Ramayana is aware of the volume of Veda
and its sway on the life and philosophy of beings.
Ramayana seems not happy at the idea of dating Veda 4
to a certain period and to such other conclusions as is attempted by modern
scholars. Rather the work is convinced that Veda is simply ancient (Sanaatana) and
that Dharma which is inculcated therein
to be simply Sanaatana Dharma. Further there may not be any
better reasoning to question all that. Moreover, after Ramayana even, there
appear many attempts in later literature elucidating and interpreting the
society of the ancient times, viz., of Veda and further attributing a value
that the thoughts of that day to be highly sophisticated and commendable, worth
to be practised in life. However, Ramayana occupies a
significant place in that direction. The work is quite close to Veda. This is true
in a sense that the epic imbibes the spirit and the style of Veda.
Vedaangas, the members of Veda,
are also mentioned in the epic. Vyaakarana, Jyotisha, Siksha, Kalpa are some of the Vedaangas which
are specifically mentioned by name. Siksha which pertains aspect of a
discipline, viz., pronunciation of Veda, is detailed 5
to a certain extent in the Kishkindha Kaanda of Ramayana. However, unfortunately, the epic does
not mention rules, if any, for correct pronunciation of Vedic passages except
that the renderings were made quite correct to the Svaras and aloud too abiding to the
relevant rules of pronunciation (Vidhi vad uccaarayan Vedaan). It shows that siksha as Vedaanga
had developed well at that time and the learned were conversant with that
Ramayana shows awareness of Praatisaakhya literature
of Veda also. Praatisaakhyas are the sources for the
development of Vyaakarana.
Praatisaakhya denotes completeness in that direction,
viz., as an aid for pronunciation. Each Veda has a Praatisaakhya
of its own. Ramayana, however, mentions only that branch of Vedic literature
only.
Ramayana appears to be promoting the
aspect of learning Veda (Vedaadhyayana)
and therein especially the attempt to devote at first one’s attention for
picking up one’s own branch of Veda (Svasakha dhyana ). 6 The advantages of
learning one’s own branch of knowledge is highly
handed in Indian literature. Ramayana held further that Veda should be recited
aloud and correctly. Likewise the performance of Vedic rites.
It contains further an injunction that if shortcomings befall, that shall jeopardise the life of the sacrificer.
Moreover, the epic seems to have made better stress on learning Veda (by heart)
only rather than knowing its meaning and making its study further. Ramayana,
however, makes a mention of such people who were good both at recitation and
interpretational studies of Veda. Further there are several expressions like Vedapaaragah vedavit, Sadangaveda vit, Srotriya, etc.,
which referred to the existence of Vedic scholars. Both the Brahmanas
and Kshatriyas seemed to have evinced interest in learning, and also rather
mastering the Veda and Vedaangas. This reveals that
it meant by education, only learning of Veda and its allied branches of
knowledge. That is, it was Vedic education that was suggested in Ramayana.
Everyone pursued the same with interest. Further it is clear that Ramayana
meant one as educated when he was well versed in Veda.
Ramayana refers to certain recensions
of Veda also. The Taittiriya
Saakha of YV and the Taittiriyas
and their aacaaryas
are also mentioned therein. Likewise reference to Kaathaka Saakha of YV is made in the epic.
A reference also is made to the recitations of that recension
of YV (Kaathakaalapaas).
Such a reference indicated the prominent place assigned to that class of reciters of YV also. The epic mentions also the priests of
other Vedas, viz., Hotr (RV), Adhvaryu
(YV), Udgatar (SV). These priests were versed
in the lore of sacrifice. The same is suggested through certain
expressions like Yajnajnah,
Yajnavidah,
etc., referring to scholars in performing sacrifices, which frequently occur in
the epic. The priest of the AV, viz., Brahman, is also mentioned. Probably by Brahmaveda, the epic meant AV only. It was probably so
called after the name7 of the priest.
A reading of Ramayana convinces one that it belonged to
the tradition of YV and the Taittiriya Saakha of KYV in particular. In fact late Dr N. J. Shende, a renowned Vedic scholar of
Ramayana brings YV on par with RV, as YV does itself
quite often. It points out 8 uniquely that a study
of YV and RV would bring about politeness (Vineetatva) and richness of
memory to its student. The epic, however, seems to praise the study of YV. It
prompts the readers that by the study of YV, his power of memory would be
strengthened. The study of SV makes one a scholar (Vidushah). As a
whole Ramayana stresses that knowledge of all the Vedas (Trayeevidya) results in shaping the
personality of its student. It may further be said that Ramayana
inclines to stress the value of YV better.
Ramayana enumerates the merits of
Vedic learning. It reserved certain special expressions like Sarvavedaina, Vedavidaam varishta, etc., to qualify such a
person. It went as a compliment and procured to such a person an honoured position. Rishi who was also a Vedavit
received good respect from Kshatriyas. For example, Dasaratha respected the advice of Vasishta
and sent his sons with Visvaamitra.
Vasishta
was one who distinguished himself in Vedic knowledge and its lore. Ramayana in
general refers yet to persons who have had proficiency in the lore other than
the priests. Such people were active participants in the games of word-duels (Brahamodyas) at
sacrifices which ensued during the intermission of sacrificial performances.
The Vedic titles like Aahitaagni,
Agnihotrin,
etc., which occur in the epic indicate the sacrifices of reputed order and rank
as well as the religious distinctions that they held. It appears,
the title ‘Somayaajin’ was not known directly in Ramayana.
During these days one observes, however, several such Vedic titles of religious
distinction and ranks confined merely to the surnames of respective families
revealing the past glory of their ancestors. But as appears at least in the
society of the Ramayana times, there lived several who enjoyed really such
distinctions. Antyeshti
(funeral rites), however, discriminated the deceased depending upon the kind of
life that he lead while living. Ramayana is emphatic on such distinction too.
At the instance of deaths of Dasaratha, Vali and Ravana, details regarding the same could be
gathered.
Atharvanic element, otherwise
known also as magical element forms the backbone of Vedic sacrifices. That is,
there will be no direct relation between the Mantra and the employment and
their subsequent result. Rather it is difficult to see a
chain connecting them. That is, for example, by symbolically kicking a piece of
a metal kept on the neck of krishnaajina, one could kill the evil intended, after uttering a Mantra.
Such an element is abundant in Ramayana. Prayer has that Atharvanic
tinge. Sita, for example, prays Agni repeating the
refrain (sitobhava hanumatah)
sitting in Asokavana. Consequently Agni at the tip of the tail of Hanuman in Lanka shall not
harm Hanuman, having been pleased with her prayers. Here such a repetition
bears the mark of Atharvanic element; what Atharvanic element that Veda has given rise, the same is
highly nurtured in Ramayana. A separate treatment for such an aspect of
Ramayana shall be done at another occasion.
In conclusion the following points
may be interesting:
1. Ramayana kept up
the tradition of imparting the value of Vedic life and its learning. It
supported and elucidated the Vedadharma. It made some
of the Vedic gods, yet breathing.
2. The epic mentioned
three Vedas directly and suggested the fourth Veda also. The work showed its
awareness of entire Vedic literature.
3. It appears that the
work followed the tradition of Taittirrya Saakha of YV. It respects the other traditions and recensions of Veda also.
4. Ramayana has
offered full support to the Vedic thought, culture and traditions of Veda. It
showed aptly its hero Rama to be one who valued the Vedic life and its
philosophy in practical life in post-Vedic times. Doubtless indeed such a
disciplined life helped the forces of Ramayana to support Rama’s
endeavours.
5. Besides the Vedic
rites, the work also mentioned other forms of worship like Puja, Sandhya, Japa, etc., which are post-Vedic
but which show the continuation of
Vedic wisdom. In a nutshell it may be said that Veda enjoyed a good elucidation
and support in the Ramayana. It is also clear that Ramayana’s object was to
depict the glory of Rama but with the background and elucidation of ancient
Indian wisdom. A search for Vedic material in Ramayana enhances the value of
that work and contributes to the permanence of the work also. It is so because
everyone held Veda and its knowledge as a veritable source for the advancement
of knowledge of this world, and other regions, to the mankind.
References
Notes: Unless otherwise stated the references
are of Ramayaaa only.
YV–Yajur Veda; RV–Rig Veda; SV–Sama Veda
AV–Adharvana Veda.
1 Vedavedya pare pumsi jaate Dasarathaatmaje
Vedah praacotasaa aasid sakshaat Ramayanatmanaa.
See Ramayana text, Varanasi Edition. 1957. p. 6.
2 The present Visvaamitra of Ramayana may be one who belonged to the
family Visvaamitra, the seer of III mandala of RV.
3 Saktah...Vaideheem...na/me pasyatah....Dhruvaam Vedasrutim iva
3-50-3.
4 Only when Europeans
took to the study of Veda the thought of dating Veda took its origin. Max
Mueller seems to be the pioneer in this direction.
5 Ref. 4.4: Further Slakshanaaya madhurayaa vaacaa is an oft repeated expression in the epic
indicating the required clarity in speech and its pronunciation.
6 A few more expressions
which denoted for Vedic learning in the epic may be mentioned below from Yuddhakanda:
(1) ...Nityam svaadhaayaya seelatvaat...
(2) ...Vidhivad Vedan cocair adhiyate.
(3) ...a yam svaadhaayaya samayah,
saamagaanam upasthitah...etc.
7 For a detailed study,
see Dr G. V. Devasthali “on the names of AV”. (I. A.
1968)
8 Nanrgveda vineetasya naayajurveda dhaarinah naasaamaveda vidushah sakyam evam vibhaashitum.