By Sunil Kumar
ramante yogino ’nante
satyānande cid-ātmani
iti rāma-padenāsau
paraṁ brahmābhidhīyate
Translation: The Supreme Absolute Truth is called Rāma because the
transcendentalists take pleasure in the unlimited true pleasure of spiritual
existence. This is the eighth verse of the Śata-nāma-stotra of Lord Rāmacandra,
which is found in the Padma Purāṇa.( Chaitanya-Charitamrita Madhya 9.29- AC
Bhaktivedanta Srila Prabhupada)
In an era where the echoes of ancient dharma meet the tumult of modernity,
Lord Rama’s timeless ethos emerges not just as a beacon of enduring values, but
as a mirror reflecting the diverse, often conflicting interpretations and aspirations
shaping contemporary Indian society.
Standing tall in the vivid tapestry of Bharatiya ethos, Bhagavan Shri Rama
stands as the quintessential ‘Maryada Purushottama’, a harmonious
amalgamation of adhyatmik depth and martial valor, embodying the ideal man
as envisioned in Indian society.
As elucidated by Shatavadhani R Ganesh in his book on the Kshatriya spirit,
Rama exemplifies the profound concept of ‘Brahma-Kshattra’, where the
transcendental pursuit of spiritual goals and the righteous wielding of weapons
converge in the noble mission of protecting dharma, resonating with the eternal
principle of ‘Dharmo Rakshati Rakshitah’ – the protected dharma, in turn,
protects.”
The modern fallacy that India is a confederacy of ethno-linguistic nation states
like Europe is an outcome of flawed historiography and a Eurocentric way of
looking at the world. This has unfortunately been internalised by modern
Indians without much opposition or questioning.
It is important to acknowledge the role of the epics in underlining Bharat’s
cultural unity and propagating a value system that has served as a bulwark
against hostile forces forever inimical and destructive. India, as is often
mentioned is an old civilisation but a young country or nation state.
Our first prime minister Jawaharlal Nehru talked about a tryst with destiny
and a soul of a nation long suppressed finding utterance. However, rooted as our
bureaucracy and polity has been in European and non-Indic ways of looking at
the world, traditional knowledge systems have been neglected and ridiculed.
For example, A.K. Ramanujan’s essay “Three Hundred Ramayanas: Five
Examples and Three Thoughts on Translation” has been a subject of considerable
debate and scholarly discourse.
His essay is commendable for highlighting the vast and diverse cultural
landscape of the Ramayana tradition. He brings to light the myriad versions and
narratives of the Ramayana that exist across different regions and communities
in India and Southeast Asia. This aspect of the essay is crucial in understanding
the Ramayana not just as a singular narrative but as a complex tapestry of stories
that have evolved and adapted over time.
However, Ramanujan’s approach in categorizing these narratives underplays
the centrality and sanctity of Valmiki’s Ramayana in the Indian tradition. The
conflation of local, often independent retellings with the spiritual and
philosophical depth of the original epic could be seen as a methodological
oversight.
Ramanujan’s underlying assumptions regarding the creation and
transmission of the Ramayana can easily be critiqued. While he acknowledges
the diversity of the narrative, there is a sense in his essay of treating these
versions as independent of the cultural and spiritual ethos from which the
Ramayana originates. Indic scholars argue that such an approach overlooks the
underlying unity of the Ramayana tradition across its various renditions.
In contrast, the works of famed Kannada littérateur S.L. Bhyrappa and M.P.
Sahitya Akademi awardee actor-writer Ashutosh Rana based on the Ramayana,
particularly focusing on ‘Uttara Kanda’ and ‘Ramrajya’ respectively, provide a
compelling take on the epic, balancing a nuanced critique with an underlying
respect for the sanctity and divinity of Lord Rama.
This approach is reflective of a deeply rooted Indic tradition of intellectual
inquiry, where revered figures and narratives are often examined through a
humanistic lens, yet their spiritual and cultural significance remains
unchallenged.
First let us consider S.L. Bhyrappa’s ‘Uttara Kanda’:
Bhyrappa’s work is an exploration of the ‘Uttara Kanda’, the last section of
the Ramayana, often considered the most controversial part of the Valmiki epic.
His narrative delves into the complex moral and ethical dilemmas faced by
Rama, particularly in the context of his treatment of Sita.
While Bhyrappa does not shy away from critiquing Rama’s actions, his
portrayal is not intended to diminish Rama’s divinity or the reverence millions of
Indians have had for millennia
Instead, it humanizes Rama, making him more relatable and his dilemmas
more poignant. This approach underscores the Indic tradition of ‘Naravat lila’,
viewing divine figures in their human manifestations and understanding the
profound lessons embedded in their lives. They serve as an exemplar for the
people to grapple with the existential problems of existence.
Bhyrappa’s narrative can be seen as an attempt to grapple with the intricate
layers of dharma (righteousness) and the choices made by Rama, thereby
offering readers an opportunity to reflect deeply on the ethical dimensions of
these ancient stories.
Ashutosh Rana’s ‘Ramrajya’:
In ‘Ramrajya’, Ashutosh Rana takes a somewhat similar but divergent
approach. While exploring the concept and idea of ‘Ramrajya’ (the rule of Rama),
often idealized as a time of perfect justice and harmony, Rana delves into the
human aspects of Rama’s character and governance.
His work is a subtle critique of Rama’s decisions and actions, yet it does so
within a framework of deep reverence for Rama. Rana’s portrayal through the
eyes of varied characters in the epic is aimed at understanding Rama’s principles
of governance and leadership, and how they resonate with contemporary
societal and political ideals.
Both Rana and Bhyrappa approach Rama’s story not to diminish its spiritual
essence but to explore its relevance and applicability to modern times, reflecting
a long-standing tradition in Indic scholarship of reinterpreting sacred narratives
to align with contemporary contexts.
The works of S.L. Bhyrappa and Ashutosh Rana represent a unique facet of
Indic literary tradition where sacred narratives are subject to introspection and
analysis, yet their spiritual core is upheld.
Their writings on the Ramayana reflect a deep engagement with the text,
offering interpretations that are both intellectually stimulating and respectful of
the epic’s enduring spiritual legacy. This approach reaffirms the versatility and
timelessness of the Ramayana, demonstrating its capacity to inspire thoughtful
discourse across ages and cultures.
The tapestry of contemporary Bharatiya consciousness is intricately woven
with the rich and diverse threads of millennia-spanning thoughts, discourses,
and dialectics.
This vibrant intellectual mosaic, ranging from the poetic eloquence of Bhasa
to Bhavabhuti, the nuanced and varied narratives of Jain and Buddhist
Ramayanas to the wise and sagacious insights of Samarth Ramdas, has been
further enriched by the Persian translations commissioned by Mughal emperors.
In the crucible of India’s freedom struggle, luminaries like Gandhi, Tagore,
Aurobindo, C Rajagopalachari, and Sarvepalli Radhakrishnan drew inspiration
from Rama’s enduring spirit. The distilled essence of Rama’s values catalyzed
profound intellectual ferment and churning, shaping the very bedrock of
Bharatiya ideation and identity.
The majestic aura of Prabhu Shri Rama, epitomizing both unyielding moral
rectitude and formidable martial valor, has cast a profound influence across the
annals of Indic history, inspiring monarchs from the venerable Gupta Empire to
the valorous Gahadavalas and the illustrious Paramaras and the Vijayanagara
kingdom.
His legacy resonated powerfully with Chhatrapati Shivaji Maharaj, after
whose indomitable leadership and establishment the Maratha Empire expanded
its might across Bharat from Attock to Cuttack, embodying Rama’s principles of
righteousness and a just spirit of warriorship.
A legitimate question posed by critics is this just and inclusive approach also
been an Achilles’ heel or a self-defeating prophecy for Sanatana Civilisation and
culture.
India’s Dharmic righteousness is in marked contrast to the rest of the world.
Dr. Meenakshi Jain contrasts the Spanish Reconquista of the Iberian peninsula to
the 500 year Battle for reclaiming the Rama Janmabhoomi.
When Spain and Portugal were liberated from Moor Arab influence, every
cathedral converted into a mosque by the Arabs was reconverted to a Christian
place of worship.
In contrast, despite overwhelming proof the Hindus have patiently struggled
for half a millennium to get back one of the most sacred and revered place in
Sanatana belief.
From Kashmir, the land of Saraswati and once the fountainhead of Indic
scholarship to Kanyakumari in the South, countless temples and symbols of faith
and learning were deliberately desecrated and destroyed. Yet, our famed and
legendary tolerance and respect have led to piecemeal reconstruction at best.
Reflecting the perceptive observations of Dr. Meenakshi Jain and Sir V.S.
Naipaul, India emerges as a civilization bearing the scars of its tumultuous
history, still navigating the labyrinth towards rejuvenation and reawakening.
Its rich, unparalleled tapestry, having endured relentless upheavals, now
grapples with a paradox where the erosion of its intrinsic identity and the
shadow of ignorance have been, perplexingly, elevated to ideals.
This narrative not only challenges us to confront these aspirational anomalies
but also to rekindle the profound wisdom and resilience that lie at the core of
India’s enduring legacy.
No account of Lord Rama’s ethos can be complete without a description of its
interaction with other faiths.
Muhammad Iqbal, a prominent philosopher, poet, and politician in British
India, had a profound respect for many figures in Indian history and Puranic
narratives, including Lord Rama.
Iqbal, in his poetry, referred to Rama as ‘Imam-e-Hind’, which translates to
the ‘Spiritual Leader of India’. This reference is significant as it reflects Iqbal’s
recognition of Rama not just as a legendary or religious figure, but as a symbol of
moral and ethical values that transcend religious boundaries.
In his famous poem “Ram,” Iqbal wrote:
“Hai Ram ke wajood pe Hindustan ko naaz,
Ahl-e-nazar samajhte hain is ko Imam-e-Hind.”
This can be translated to:
“India is proud of the existence of Ram,
The insightful consider him the Imam of India.”
This verse illustrates how Iqbal, though a Muslim poet, acknowledged and
celebrated the cultural and spiritual significance of Lord Rama in the collective
consciousness of India. He viewed Rama as a unifying figure, embodying the
ethical and spiritual heritage of the country, beyond the confines of any single
religion.
Iqbal’s portrayal of Rama as a leader and a guide for the nation is indicative of
the syncretic cultural environment of the time, where mutual respect and
admiration often transcended religious differences.
This perspective is particularly noteworthy considering Iqbal’s own role as a
profound Islamic thinker and philosopher who later played a significant part in
the formation of modern-day Pakistan. His reverence for Rama signifies the
shared cultural roots of the Indian subcontinent and underscores the inclusive
nature of its heritage.
Lord Rama and Sikhism
The Sikh faith forged in the burning crucible of the Punjab has since its
inception exemplars of the renunciate warrior traditions of ancient Bharat.
Lord, Thou takest Khurasan under Thy wing,
but yielded India to the invader’s wrath.
Yet thou takest no blame;
And sendest the Mughal as the messenger of death.
When there was such suffering, killing,
such shrieking in pain,
Didst not Thou, O God, feel pity?
-Guru Nanak, Babar Vani
Verses penned by the first Sikh Guru on the impact of Babur’s invasion on the
Punjab and India. Guru Nanak is also reported to have visited the Ram
Janmabhoomi temple in 1511 CE. Guru Gobind Singh, the founder of the martial
Khalsa is also mentioned as visiting the desecrated remains along with his
mother when he was 7 years old.
In the complex mosaic of Indian religious history, few groups capture the
imagination quite like the Nihang Sikhs. The brave warriors, guardians of the
faith, stand as steadfast sentinels of righteousness, where spiritual depth meets
the warrior’s resolve.
In line with the mystical poet founder of the Sikh faith Nanak’s vision,
Sikhism expanded into an activist but compassionate religion in line inspired by
the ancient Sanatana ideals of Seva and Karuna for all sentient beings.
The demolition of the ancient Rama Janmasthan temple in 1528 CE by Mir
Baqi was a cataclysmic event for all adherents of the Dharmic faiths in Bharat. As
per an early 20th century text by Maulvi Abdul Ghaffar, when Babur in disguise
visited the Avadh region for a fact finding mission, the Sufis Shah Jalal and
Sayyid Musa Ashiqan urged him to destroy the Ayodhya Janmasthan temple in
exchange for their blessings.
Islamist invasions and desecration were so commonplace that a concerted
effort to reclaim the sacred place only started centuries later. In November 1858,
Nihang Baba Fakir Singh Khalsa stormed into the Masjid Janamsthan(Babri
Masjid) as a band of 25 Nihang Sikhs stood guard outside. He erected a symbol
of Sri Bhagwan(Lord Rama) inside the mosque and wrote ‘Ram Ram’ on the
walls with charcoal.
When the Supreme Court ordered the formation of a trust to construct a
temple for Lord Ram in the longstanding dispute over the religious site on
November 9, 2019, it even cited the event from 1858.
The Nihang Sikhs, an intriguing and distinctive order within Sikhism, are
renowned for their unwavering adherence to the martial traditions established
by the Sikh Gurus.
The original Panj Pyaras or five first converts to the Sikh fold, were Hindus of
all castes and drawn from every region of Akhand Bharat.
According to the Guru tradition, the Khalsa is the lotus flower and the Hindus
are the roots of the tradition. The Nihang are considered to be as close to the
Miri-Piri(temporal and spiritual authority) and the Sikh Rehat
Maryada(guidelines for living) as preached by the original Gurus as possible.
The Sikh panthic worldview exhorts people to take up the Khalsa path and
become a karma yogi or a proactive renunciate.
In line with the Sikh tradition’s respect for the one formless divine again
largely inspired by Advaita belief, they respect Hindu deities such as Bhagavan
Shri Rama and Shri Krishna. Their traditions of Kar Seva that were inspired by
Sanatana practices in turn inspired the Ram Janmabhoomi movement and kar
sevaks in the 1990s.
Lord Rama, Buddhism and The Tremendous Impact on South East Asia
Lord Rama’s transcendent stature, extending far beyond the boundaries of
traditional Hinduism into the spiritual tapestry of Buddhism, casts a resplendent
glow across the cultural landscape of Southeast Asia. In the Buddhist tradition,
Rama is revered not as a deity, but as an exemplar of moral rectitude and noble
virtues.
His epic narrative, while differing in details and emphasis, resonates
profoundly in countries such as Thailand, where ‘Ramakien’ – the Thai
adaptation of the Ramayana – is woven into the very fabric of national identity,
imbuing the arts, theatre, and literature with its timeless themes.
The figures of Ramkhamhaeng, Phra Ramarat along with the historical city of
Ayutthaya, are significant elements in the cultural and historical landscape of
Thailand, each with a unique connection to the Ramayana and Thai history.
Ramkhamhaeng:
•King Ramkhamhaeng was a historic monarch of the Sukhothai Kingdom
in Thailand during the 13th century. He is famed for creating the first Thai
alphabet and is considered one of Thailand’s greatest kings for his role in
establishing Thai identity and culture. While his connection to the Ramayana is
indirect, his name, ‘Ramkhamhaeng’, translates to “Rama the Bold”, indicating
the deep influence of the Ramayana in Thai culture.
2. Phra Ramarat:
The term ‘Phra Ramarat’ can be seen as a reference to the ideal of kingship
as embodied by Lord Rama, the ‘Rama Rajya’ of classical Bharat. In Thai culture,
where Hindu and Buddhist traditions intertwine, Rama is revered as a model
ruler, and his virtues are often idealized in the concept of kingship. Phra
Ramarat, then, symbolizes a ruler who embodies the principles of dharma
(righteousness) and justice, much like Rama of the Ramayan
Ayutthaya was the capital of the Kingdom of Siam (Thailand) from 1350 to
1767. The city, named after Ayodhya, the birthplace of Lord Rama in the
Ramayana, was one of the world’s largest urban areas at the time and a center of
global diplomacy and commerce.
The naming of Ayutthaya signifies the deep-rooted cultural and religious
connections between Thailand and Indian civilization. The city, now a UNESCO
World Heritage Site, is an archaeological site with remains of historic temples
and palaces, standing as a testament to the city’s historical and cultural significa
In Cambodia, the ‘Reamker’ mirrors this impact, where Rama’s tale of
righteousness and valor is deeply embedded in the country’s cultural and
religious heritage, influencing everything from classical dance to temple
architecture.
The Philippines, Vietnam, Mongolia and Indonesia too have their unique
renditions of the Ramayana, exemplified by Indonesia’s ‘Kakawin Ramayana’,
which infuses Hindu narrative and tremendous Sanskrit scholarship with local
genius, philosophical insights, and the enchanting shadow puppetry of ‘Wayang
Kulit’, an art form that brings the epic’s characters to life, illustrating Rama’s
enduring influence across a diverse spiritual and cultural spectrum.
Thus, Lord Rama’s story, majestic and multidimensional, transcends religious
confines, radiating as a beacon of ethical and spiritual guidance across Southeast
Asia, testament to the shared human quest for virtue and wisdom.
Contemporary Challenges
Independent India riddled with a Nehruvian ecosystem and vote bank
politics assiduously denied the majority community their rights and a claim to
their temples.
Bogged down by false historiography and increased fault lines sown and
nurtured by the people in power including Dravidian politics, caste divisions,
separatism in Punjab, Kashmir and the North East, the legendary
interdependence and amity between all Indic faiths deteriorated.
It is critical for our sustained existence to ensure that leftist distortion and
division does not act like an insidious termite and ensure unity and prosperity.
In the realm of intellectual discourse on cultural and philosophical paradigms,
Rajiv Malhotra’s concept of ‘Western universalism’ presents a compelling
contrast to the Indic understanding of the world, deeply rooted in its own
Dharmic frameworks.
Malhotra, in his reflective works, posits that Western universalism often
subsumes diverse cultural narratives under a homogenized, often Eurocentric
worldview. This perspective, he argues, overlooks the rich tapestry of pluralistic
and contextual wisdom inherent in Indic traditions, where figures like Lord
Rama not only symbolize moral and spiritual ideals but also embody the
complexity and diversity of Bharatiya Dharma.
In contrast, the Indic or Dharmic worldview, enriched by narratives such as
the Ramayana, emphasizes ‘Svadharma’ – the idea that truth and duty are
contextual and individualized, rejecting one-size-fits-all solutions. This
philosophy acknowledges the multiplicity of paths to the divine and the varied
expressions of truth, reflecting a more inclusive and holistic understanding of the
world.
Aravindan Neelakandan, in his insightful book, offers a sympathetic yet
critical examination of what he terms ‘cargo cult Hindutva’, emphasizes the need
for a more nuanced approach in understanding and promoting Sanatana
Dharma.
He critiques the oversimplified adoption of Hindu symbols and narratives –
often stripped of their deeper philosophical meanings – solely for political or
cultural identity assertion.
Neelakandan advocates for a comprehensive plan for the future of Sanatana
Dharma, one that not only withstands the challenges of a volatile global
landscape but also stays true to the complex, introspective, and inherently
diverse nature of Dharmic traditions.
This approach calls for a deeper engagement with the philosophical and
spiritual depths of Sanatana Dharma, moving beyond superficial appropriations.
It involves embracing the pluralism and profound wisdom embedded in
Dharmic practices and texts, and applying these principles to address
contemporary global issues.
In this vision, the teachings of Lord Rama and other Dharmic figures are not
just relics of the past but living guides that offer insights into ethics, governance,
environmental stewardship, and the pursuit of personal and collective well-being
in an increasingly complex world.
Another interesting perspective is of Professor S.N. Balagangadhara in his
seminal works such as ‘The Heathen in his Blindness: Asia, the West and the
Dynamic of Religion.’ His exploration raises an important point on how colonial
interpretations have significantly influenced Indian self-understanding, leading
to a skewed perception of their own cultural and religious practices.
Many other scholars including him have delved into the Euro centric
construct of secularism and the Western view of religion, highlighting the
discrepancies when these ideas are applied to the Indian context.
As we navigate the multifaceted landscape of the 21st century, the ethos of
Lord Rama stands not merely as a beacon from the past but as a dynamic guide
for the future, illuminating a path through the confluence of tradition and
modernity. Our approach can be a playground for research, curiosity and
speculation not a battlefield between diametrically opposing sides.
In contemporary Indian society, Rama’s values – his unwavering commitment
to dharma, his profound sense of duty, and his embodiment of moral rectitude –
resonate with increasing relevance amidst the complexities of modern life. These
values, while rooted in ancient wisdom, offer insightful solutions to
contemporary challenges, advocating for a balance between ethical integrity and
pragmatic realism.
However, as we embrace Rama’s ideals, we also encounter the need for a
nuanced interpretation that aligns with today’s diverse and pluralistic world
which often has skewed trajectories.
Rama’s life, replete with its multifarious interpretations, encourages a
dialogue that is inclusive and adaptive. It invites us to re-examine and reinterpret
dharma in a context that respects traditional wisdom while also being agile
enough to address the evolving realities of our times.
In the face of globalization and the ensuing cultural interchanges, Rama’s
narrative transcends geographic and cultural boundaries, offering a universal
template of virtues that can foster global understanding and harmony. His story,
when understood in its depth and breadth, provides a framework for building a
society that upholds righteousness and justice, while celebrating diversity and
inclusivity.
As we forge ahead, it is imperative to adopt a comprehensive approach to
understanding and applying Rama’s teachings. Keeping in line with the ancient
Indic concept of ‘manthan’, there are definitely going to be many more
disruptions and volatile dynamic equilibriums.
The future involves traversing these minefields and integrating Prabhu
Rama’s timeless wisdom with contemporary thought, ensuring that his ethos
informs our actions and decisions, both at personal and societal levels.
The path ahead calls for an educational and cultural renaissance that revives
the profound lessons from Rama’s life, ensuring that they are not lost in
translation but are instead reinvigorated to guide, inspire, and enlighten future
generations.
In conclusion, Lord Rama’s ethos, when viewed through a lens that is both
reverential and rational, historical and contemporary, offers a rich tapestry of
values for the 21st century. It beckons us to embark on a journey of moral
awakening and societal transformation, driven by the timeless principles of
dharma and a deep sense of duty towards the world.
