THE FORCES IN THE RAMAYANA
DR.
C. L. PRABHAKAR
Yantinyaya
pravartasya tiryancopi sahayatam
Apanthanam
tu gacchantam sodaro’ pi vimuncati
Ramayana
contains the birth, growth, prosperity and achievements of Rama. Behind such,
there are several forces in the epic which have merged their
individual strength and achievements in the interest
of universal good. Those forces belonged to different spheres of creation,
viz., mythical, semi-mythical, human and animal and so on. Rama
could afford the concurrent co-operation of all forces in nature
because he stood ready to set out evil headed by Ravana.
The term ‘evil’ is used here in the sense of those who have wronged which did
not have the sanction of Dharma or Rta.
The evil elements prevailed at various centres, at
all levels offending the Authority and Dharma. Ravana
swerved from the path of Dharma and hence he was punished with death.
Primarily,
there are two kinds of forces–positive (good) and negative (evil)–in the
Ramayana. They are opposed mutually, One adhered to
Dharma and worked out to extinguish those which fell on the side of the
negative tendencies. Between the two, the negative remained strong in unity.
Hence there came the expediency for several kinds of forces to mate the evil
forces. In this connection the deities, the birds and animals, etc., of the
creation also became helpful for Rama, a human agency.
The
Rakshases are the evil. They proved a thorn and hence
a sore to the good. This tendency existed at all levels. It rather
became intolerable when the chief of the Rakshases,
viz., Ravana, irritated the chief of men, viz., Rama.
That is, the high-handedness prevailed even at summit level, viz., with the
emperors. That is felt serious which resulted into war and later into peace.
This is exactly the thread running through the beads of the plot of Ramayana.
Valmiki, the author of
Ramayana, made vanaras to be responsible to enable
these chiefs of the positive and negative forces to meet but in
war. In the domain of vanaras too, there existed the
impact of such tendencies. Vali and Sugriva were the royal brothers. Vali
deprived Sugriva from his privileges. Sugriva was agrieved and was in
need of one who would bestow justice to him.
As
a sub-event which would connect to the main event of the plot of Ramayana, we
have Vali among vanaras who
had more or less similar tendencies like Ravana. Vali and Ravana of Ramayana are
the two counter-heroes who swerved from Dharma and yielded for trivial
temptations. Consequently there rose a common man, viz., Rama, to punish them. Vali and Ravana were the stout
devotees of God. Vali was a Aadityopaasaka and Ravana
a Sivopaasaka. However, Ravana had fear from Vali because
Vali proved a tough guy for him. These two heroes
could be termed under the evil class of beings because they wronged violatingDharma.
Speaking
about the greatness of Ravana, it may be remembered,
he is remembered even today as one among the few listed Siva bhaktas (baana raavana candica nandi bhrungi rataadayah..);
a list, which is repeated while the item Sanakasanandanaadi
puja of the
nitya devataarcana
kriya in the Hindu families. So also Ravana’s son Meghanada was no
less a bhakta. In fact he won the grace
of Brahma and owned the Brahmaastra, the
best of the astraas. The instances
above would reveal that they are originally good but overpowered by the saktis and used their mahat in a
negative way and became beings of evil. The philosophical explanation, however,
behind such was that such strong beings would any day be a menace to the world
and so they must be made to err somehow and suffer subsequent punishment. Ravana luckily forgot to ask Brahma for escape from death
in the hands of men and animals which in guise proved a boon. As a rule, the
enemies search the weak points of the other (randhraanveshino
hi vidveshinah). However, that proved a boon for devas.
In
the Ravana Samhaara
Yajna, even birds came to Rama’s
help. Jatayu and his brother Sampati
are worth mention here. Valmiki wants to suggest that
even the birds were aware of Dharma ant its disciplines. Also the knowledge
that those who violate Dharma should be punished and at no cost, the same,
however, be neither encouraged, nor tolerated. Uniquely, therefore, the fight
between Jatayu and Ravana
became proverbial and an historic event.
In
the present attempt the prominent force, viz., vanaras
and Hanuman in particular are discussed. Without them, however, Rama would
hardly have been a hero of repute. Rather Valmiki
wanted Hanuman to be the link or kindling force for Rama, quite dynamic at
various critical and joyous occasion.
Vanaras are the military
forces for Rama, a man. It was designed to be so, as tradition explains,
because Ravana’s end could be achieved through them.
Vanaras are the semi-divine
(mythical) beings in the Ramayana endowed with all the eminence enough to meet
the requirements of war, a kind which was unmatchable and incomparable.
The
term vanara, if read, naro va,
by shifting the Sanskrit prefix va, to
the other side of the term
Prof.
Griffith elsewhere adds while discussing vanaras
“……it should be remembered that monkeys of an Indian forest, the “bough-deer”
as the poets call them, are very different animals than (those)…..in the
Zoological Garden of London.” Rather also Prof. Griffith quotes in support, the
view of great English epic writer Milton who held the monkeys of Ramayana to be
the “semi-divine beings without any doubt.” This kind of explanation, truly
felt, is supposed to banish the illusion in the European minds which suspected
the creation of such beings to be ridiculous and undignified.
Vanaras are first mentioned in
the Balakanda of the Ramayana. Later from Kishkindhakanda and onwards, there is elaboration of
details in respect of vanaras and their activities.
That is, the role of vanaras occupied a major part of
the Ramayana. Therefore, their importance cannot be denied. They are
benefactors to Rama.
As
mentioned before, Vali was, originally, the chief of
the vanaras. Overwhelmed by anger unto Sugriva, due to an incident, indiscreetly Vali went out of the discipline of Dharma and offended Sugriva. The strong event in that was Vali
took away for his pleasure
even the wife of Sugriva besides the portion of land
of his brother. Thus injustice prevailed even there.
Rama
was a Samaanadharma who experienced a
similar plight. Therefore, the tie of friendship between Sugriva
and Rama became stronger and rose to classical level.
On
the side of Sugriva, there was no other faithful vanara who proved always a solace and inspiration to Sugriva. Hanuman stands unique for a number of
considerations in the galaxy of vanaras. Hanuman is
made to utter before Ravana that what Ravana saw and experienced was only one vanara,
out of several thousands such in the Kishkindha,
where Sugriva ruled. This was enough to make fear
start in the heart of Ravana. Moreover, Sugriva could prove himself a good friend to Rama only because
of the prop and support rendered by Hanuman.
Further
Ramayana rests itself on two chief forces, viz., Sita and Hanuman. These were
the steering forces for the long run of the story.
Originally
Sita became a cause, for, Ravana’s
eyes did not stop until she was taken away from Rama for his use. Rama rather
loved her so immensely that he was unprepared to rest until that sinner was
punished with death. Rather Rama compelled himself to that task because he did
not wish to see a slur on the beautiful face of his dynasty (Raghuvamsa) which never knew any such earlier.
Hanuman’s
path for glory and achievement started right from such conviction of Rama. Then
we divest ourselves to compare Rama and Hanuman, we notice several features
common to both. Rama struggled all along like
Rama
and Hanuman are seen recognised of their worth and
potentialities in the Yuddhakanda. Rama was quite
happy with Hanuman when he praised him in the first canto of the Kanda being
convinced of his abilities. At each stage, however, Hanuman remembered Rama and
felt a pleasure to sing the glory of Rama repeatedly even.
Now
we turn to the biographical details of Hanuman. Here-under a few of such
details are recorded in appreciation. (For a fuller description of the same the reader is
advised to see Prof. Hopkins “The Epic Mythology” p. 13.)
It may be noted that the details of Hanuman’s life and achievements varied in sizes in the literature that existed other than Valmiki Ramayana. However, all such elaboration of details would only go to support the mahat of the character Hanuman. This certified him for eminence and reputation. Hanuman is regarded as a deity also. It is in accord with the Vedic definition of a deity. The Veda regarded any object as a deity in case it was hymned in recognition of its mahat and subsequent achievements.
Hanuman afforded all risks which led to success only
at all times. Shakespeare, the great dramatist, said, “Some are born great,
some achieve greatness and some have greatness thrust upon.” In case of
Hanuman, however, that statement is quite true fully. He is born great,
achieved greatness and greatness was thrust upon him also as times progressed.
In our Indian literature, however, there
are several characters which typically participated and accredited themselves
for those items of greatness. For
example, Mahabharata contains several heroes who made their course of life accordingly.
Hanuman
was the blessed grace of Vayu, the wind-god, to Anjana who was a nymph. The boy inherited the beauty and
strength of his parents. He coveted Lord Aaditya
(Surya) that pealed handsome in the horizon. But that
desire made him. Hanuman, affecting his hanus.
Thus Hanuman is one born to semi-mythic and mythical personages and is an
interesting off- spring. It is often argued that the results of the
inter-caste / class dalliances in the sex would be quite astonishing.
The science bears several biological and other explanations for the same. Vidura of Mahabharata may be cited as another example.
Hanuman
is first mentioned in the Balakanda along with other vanaras. In the Sundarakanda, Valmiki concentrated Hanuman and made him quite busy in finding
out Sita. Valrniki gave right importance to Hanuman
by devoting a full length of a kanda. Looking at such
probably, a controversy exists as to the hero of Ramayana, Sundarakanda
in particular. The celebrated hero Rama could not be seen concentrated so much.
The appreciation. however,
goes to Valmiki for his scale and able characterisation in its analysis and building.
The
life of Hanuman as could be traced in the Ramayana is laden with sincere work
and achievements. This phase is a lesson too. Hanuman has several firsts to his
credit which supported directly or indirectly for his greatness.
Mostly
Hanuman appears to us as a successful envoy (duta)
who prolonged the course of Ramayana. He was responsible for the friendship
between Sugriva and Rama. He brought news to Rama
regarding Sita and her whereabouts. He described Ravana
and his city to Rama. Finally he communicated personally the happy tidings of
return of Rama to Bharata at Ayodhya.
He, thus, is shown to be a hope and inspiration for those who remained in
suffering. It may not be out of the way when he is likened to Agni who was regarded as duta
in the Veda. The context and sphere of activity between both, however,
differed. In his behaviour and conduct in the
capacity of a duta, Hanuman set out a
few principles which became essential to anyone under that situation.
A
few may be noted below. Hanuman proved himself to be having control over his
senses both internal and external. Likewise ability in wit
and presence of mind. His former quality is evidenced when he spoke with
confidence that his mind remained pure; uncorrupted, while he saw the ladies of
Ravana in his private chamber. With the grace of
presence of mind, he managed intelligently his stay in the Ravana’s
city and fulfilled the mission in a redoubled way. That is, Hanuman did not
only see Sita but exhibited the shock of vanaras to Ravana and his people.
Hanuman
is noted for his undaunted courage and prowess. He defeated and destroyed
several rakshases. He killed Aksha,
the son of Ravana. He killed both male and female rakshases. However, Hanuman is noted to have taken care to
trouble the female rakshases. Among such Tarasa and Lankini may be
mentioned.
Hanuman
is a cultured and civilized being. He has great learning and laudable modesty.
The same was very well appreciaed by Rama. His
pronunciation of Sanskrit sounds was quite perfect. As he is a semi-divine
creature, he is described to be a Kamarupin,
viz., capable to assume any form of his like. Ramayana mentions that only
once he used this vidya when he
appeared primarily before the brothers Rama and Lakshmana,
in the form of a mendicant. But there are instances when he changed sizes of
his personality pressed by the circumstances. For example, before Sita, Hanuman
showed off his capability.
In
him are embodied the virtues of loyalty, tenacity of purpose and devotion to
work and so on. Under no circumstance he endangered such virtues.
There
does not lack humour in the eventful life of Hanuman.
Valmiki provides many instances in his work to
illustrate this feature in him. For example, we may note the event of mushtiyuddha (boxing) of Hanuman with Ravana. Hanuman and Ravana aimed
seriously to end the life of the other with their powerful blows. When Hanuman gave a deep blow to Ravana’s
cheek, Ravana after recouping himself luded Hanuman, “Sadhu, vanaraviryena slaghaniyosi me ripuh” (Bravo, O monkey, indeed you are my
laudable enemy). In reply (sadly Hanuman said, “dhigastu
me viryena yastvam jivasi ravana” (Fie, with my valour, O Ravana, you are
yet breathing) expressing penitence for his failure. Also to keep up the
characteristics of his nature by birth, he is indeed appraised as a mahakapi. This can be noted when he mistook Mandodari for Sita; likewise in his actions at the Asokavana and Madhuvana. Also
when he was not able to locate the herb Sanjivini,
he brought the mountain itself to the feet of the physician. Herein, apart from
the grain of humour, we are led to appreciate
Hanuman’s strength and presence of mind as well, to suit to the anxiety of the
hour of the situation.
Valmiki has portrayed
Hanuman to be also a subject for moods like dismay, disappointment, dejection,
etc. (See Ramayana 6. 12. 1. 25) Despite, he made him to realise
nirveda to be the enemy of Dhairya and it is a cause for failure in
serious enterprises. Rather Hanuman experienced such a height of nirveda that thought for suicide also entered
influencing him. Fortunately, since he was a buddhiman
endowed with balance of mind, he was able to foresee the dire consequences
that might follow. So he resisted all such sweet temptations. Valmiki indeed dedicated a few cantos here and there
corresponding to the vishaada of
Hanuman. This suggests that: any strong man of action need face some such
moods, if not, probably the success would not woo him
ultimately. In this regard one can understand Hanuman to be one sensible enough
to respond to the seriousness of the situations. However, he set a lesson that
a little application of knowledge in the proper manner to be necessary to
outwit several such crises. This formula is well said in the Sanskrit quotation
viz., jnanam vijnana
sahitam (knowledge together with application).
Looking
at the huge force embodied in Hanuman, it is said that he is the living force
of his father Vayu. In his case, the formula (atmavai putranamasi) is very
well remembered.
Coming
to the private life of Hanuman, he is a bachelor in the true sense. Perhaps
because of such unique eminence, he was able to turn out deeds that astonished
the world. He considered to see women in their private
positions and careless postures as sin or dharmalopa.
He felt that in case it happened atonement should be thought of. The
reasoning that Hanuman gave justifying himself in the Sundarakanda
of the Ramayana in that connection is simply marvellous.
He makes it clear that women should be searched among women, and so in such
pursuits the mind should be maintained pure.
It
appears Hanuman did not have an opportunity to see a beautiful woman. Since
Rama had told him that Sita was beautiful, he began suspecting Mandodari to be Sita since she possessed the features of a
beautiful woman. Rather this imagination is quite true to his nature.
Hanuman
had good relations with his colleagues and people of his race. So also the same
was extended to Rama and his people. But in respect of Sugriva
and his conduct, he had a little dissatisfaction, but he never showed it out.
Hanuman moved everywhere as a mouthpiece of his masters and proved himself a faithful servant. Even though he did not have any
enmity with rakshases he earned it because he
belonged to Rama who stood to work to extinguish evil and adharma
in the world.
In this manner it is possible to enumerate the qualities and corresponding achievements of Hanuman. Suffice it to say that Hanuman in Valmiki Ramayana is portrayed as a being who strove to Godhead. In a nutshell, we may also note that Hanuman is remarkable in his office as an envoy endowed with the qualities of simplicity and devotion to work. Though Hanuman was a beast primarily, he raised himself to his level and proved himself something more than all that.
The
features enumerated and other qualities contained in Hanuman made him a deity.
As times progressed Hanuman came to be emphasised as
a God. The same is noticed when he is regarded among the deities who bestowed
the fulfilment of desires. Further it will be
interesting to note that in case, the epithets attributed to Hanuman are
brought together under a column, it would be “namavali”
which could amount to any number (above hundred). After all, every namavali of every deity contains epithets in
glorification of the mahot of that
deity. In such strain, Hanuman, however, is no exception. Hanuman moreover,
possessed all mahat and knack of
success also.
A
discussion of other forces mentioned, would be taken up at another occasion.
But it may be noted that there came many forces into service and enabled Rama
to face Ravana.
The
plot of Ramayana, in guise, seems to be on the analogy of Devaasura war which is an age-old affair. At no time
permanent relief could be attained. Ramayana on the other hand, re-echoes, with
a long story to illustrate the saying “Satyam eva jayate na anrtam.”
To
conclude this, our discussion, the following may be noted:
“Rmayana maha mala
ratnam vande”