15 Rāmo Vigrahavān Dharmaḥ

N. Siva Senani

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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 ः सत्यपराक्रमः। राजा सिमस्य लोकस्य 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. food leftover after somebody eats part of it) of Sabari. Neither of these – hugging a commoner or eating the leftovers of any other person – are befitting a prince, but Rama goes beyond the surface level customs and connects with commoners.

 

4.4 Killing of Rakshasas in Dandakaranya

 

While roaming in the Dandakaranya forest, sages performing penances there complain to Rama about harassment by Rakshasas. Upon this, Rama agrees to fight the Rakshasas and protect the sages. Viewed from the point of view of Sita, while roaming in a forest infested with Rakshasas, it is not prudent to seek enmity with such a dangerous group. So she raises a point of Dharma, as to whether it is alright to pick up a fight with a group, when that group has not done any harm to one’s own self. Then Rama clarifies that the Dharma of the representative of a king (Bharata) is to protect the good and pious people and continues his fight with Rakshasas.

 

4.5 Killing of Vali

 

After being felled by Rama’s arrow, Vali himself asks Rama whether it is Dharma for Rama to kill Vali without any cause and that too by hiding behind a tree. These questions, especially the latter one,are variously asked repeatedly by many – some due to genuine confusion and others with an intent to deliberately portray Rama and Ramayana in bad light. Of these two questions, the first one is the far more important one.

 

Rama’s alliance with Sugriva is not a friendship of convenience. Sugriva has been deeply wronged by Vali when Vali chose to retain the wife of Sugriva and treat her as his own wife. This is precisely the kind of Adharma which if not checked will result in a chaotic world. Even though might is recognized as right, there are bounds to it. If Sugriva along with his wife were banished by Vali due to perceived harm done to Vali by Sugriva, that boundary would not have been caused. When such Adharma happens in a kingdom, it is the duty of the King, and hence his representative, to set it right. This is the reason Rama agreed to kill Vali; Rama says so in his reply to Vali.

 

Regarding the second question posed by Vali, Rama’s answer is that it is permissible to kill an animal while hiding behind a tree. Here the accusations of Vali and the reply of Rama are both conducted explicitly in the framework of Dharma and Vali is satisfied with the answers of Rama.

 

4.6 Giving refuge to Vibhishana

 

When Vibhishana seeks refuge, Rama consults his advisors, as is the custom. All of them counsel Rama that this could be ploy by the enemy to infiltrate Rama’s camp and caution against granting refuge to Vibhishana. This caution is indeed very sound. Yet, Rama raises above such prudence and decides to offer Śaraṇāgati to Vibhishana, thereby setting an example to the world of ideal behaviour: the truly valorous warrior has the strength required to grant refuge to the enemy who seeks it.

 

4.7 Performance of last rites

 

After the war is over and Ravana is killed, Vibhishana mourns his brother and seeks Rama’s permission to perform the last rites. One can very well imagine the state of Rama’s mind. The slain man Ravana had abducted his wife and caused so much of misery, violence and death. Rama’s reply in such a situation is worth reproducing:

 

मरणान्तावन िैरावणवनिवमत्तंनः प्रयोजनम्।दक्रयतामस्य संस्कारोममाप्येषयथा ति ॥6.3.100॥

 

Enmity ends with death. Our purpose has been achieved. Now he is to me, as he is to you. His [last] rites may be performed.

 

Rama’s performance of last rites to Jatayu and his advice to Vibhishana highlight the importance of performing the Antyeshti rite, last of the sixteen Sanskaras prescribed in the Sanātana Dharma.

 

4.8 Agnipariksha of Sita

 

After the war, when it is time for Sita to reunite with Rama, the question hangs in the air: Sita has been in Ravana’s custody for twelve long months, was she violated by Ravana? If yes, as must likely be in such a situation, can Rama accept her back? Whether people give voice to such a question or not in front of Rama, such a question is bound to rise in private. So, though Rama himself was clear that Sita was blemishless, he asked Sita to literally pass through fire to demonstrate her purity. This is all the more important given that Rama was a prince and he had to set an example for others to follow.

 

4.9 Sending Sita to Forest

 

Once Rama became king, this burden of setting an example increased even more. It is said that Dharma is putting family before one’s self, the village before one’s family, and the kingdom before one’s village. It is the greater good which has to prevail. A King or a Government achieves a stable law and order through deterrence, and not by 100% active prevention of crimes. In other words, rather than spy on every prospective thief and stopping him from thievery, the State imposes such punishment on thievery that there is a deterrence for the prospective thief. Similarly, Dharma prevails in a kingdom when the King is perceived to be strong. If any weakness is perceived, many would become adventurous and try breaking Dharma. If the perception were wrong, and the King is truly strong, still catching all those violators and punishing them is a task by itself. Thus it is important for the King to be seen as acting strongly. The combination of these two factors – to act swiftly and strongly and to put the welfare of the kingdom before his own – led Rama to sacrifice his domestic bliss and Sita was his partner, as in every other facet of life.

 

4.10 Expression of gratitude to Hanuman

 

In Sundarakanda after Hanuman brings the news that Sita was found, Rama hugs Hanuman warmly as a token of gratitude, for there is nothing warmer that Rama could give at that moment. The poet Valmiki makes this a very emotional moment. A similar sentiment is repeated in the Uttarakanda, where Rama states:

 

एकै कस्योपकारस्यप्राणान्दास्यावम तेकपे।

शेषस्येहोपकाराणांभिाम ऋवणनो ियम्॥7.40.23॥

 

O Monkey, for each act of help done by you, I shall give you my life. For the remaining, we shall remain indebted, i.e. your service can never be repaid in full

 

These two incidents show the humility and Kritajnatā (the quality of recognizing a favour done) of Rama.

 

4.11 Sambukavadha

 

In the Uttarakanda, the incident of Sambuka is narrated. A Śūdra, Sambuka, performs penance against the Yugadharma (Dharma pertaining to the eon of Ramayana, i.e. Tretayuga) which permits only Brāhmaṇas and Kṣatriyas to perform penance. Due to this violation, there is an untimely death of a Brahmin boy, whose father seeks justice. The council of Rama realizes that the untimely death of the boy is due to the violation of Dharma and explains the same to Rama, upon which Rama personally goes to the place where Sambuka is performing the penance and kills Sambuka.

 

Sambuka has not harmed anybody and yet he is killed by Rama. This is discharge of Rama’s duty as a protector of Dharma. It may be noted that this principle was valid only in Tretayuga, and is not valid presently. In fact in the same episode where this Yugadharma is explained, it is said that during Kaliyuga, the present eon, Śūdras would reign supreme

 

5. Ramarajya

 

Rama is the ideal person; then, Rama’s rule has to be the ideal rule. In India, Ramarajya denotes the perfect state of affairs and was invoked by Mahatma Gandhi during the struggle for independence. When the King is just, everybody follows their Dharma and natural calamities, unnatural deaths etc. do not occur. The first Sarga of Balakanda (1.1.90 -94) describes Ramarajya thus:

  • People were happy, strong and followed Dharma. There were no diseases or sufferings; nor was there fear or famine
  • No men witnessed the death of their son, nor women of their husbands
  • There was no fear from fire, water, storms, disease, hunger or theft
  • The cities and countryside were with wealth and food; all were happy as if they lived in the Kritayuga

The last sarga (128) of Yuddhakanda repeats the above. This is what results when the King follows Dharma.

  1. Example from Later Literature

   Rama’s life inspired later poets who retold the story hundreds of times. Rama continued to be Vigrahavaan Dharamah for these poets as well. One example, from the Campūrāmāyaṇa of King Bhoja shows how deeply ingrained this concept became. When Rama first meets Kaikeyi after knowing the boons she asked for, he addresses her thus:

 

िनभ वितन मात्रत्राणमाज्ञावपतंमेसकलभ िनभरःस्थावपतो ित्समूर्ध्नम। तददह स करतायामाियोस्तर्कम तायांमवय पतवत गरीयानम्ब तेपक्षपातः ॥2.25॥

 

Only the protection of my body in the forest was ordered for me, but on the head of the dear lad (Bharata) the burden of protection of the entire world has been placed. If we look at the tasks allocated to the two of us, O Mother, you have unduly favoured me.

 

For a Kshatriya, kingdom is a responsibility, not something that is to be enjoyed. This aspect has been beautifully brought forth by Bhoja, himself a King. The above words would have been acidly sarcastic if uttered by any other character, but the identification of Rama with Dharma is so entrenched that these are taken at face value.

 

Summary

 

Thus we see that Rama is the ideal son, student, prince, friend, brother, husband, leader, warrior and king. Rama followed and enforced Dharma; he sacrificed his personal pleasure for the sake of Satyam, and his family for the sake of order in the kingdom. Indeed it is rightly said that Rama is Dharma embodied.

 

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Bibliography

 

  • Arthasaṃgraha. See Thibaut G. below.
  • Arthasastra. See Kangle below.
  • Bhoja, Champū-Rāmāyaṇa. Bombay: NirnayaSagar Press, 1898.
  • Kangle, R P. KautiliyaArthasastra. 3 Pt. Pt 1. Sanskrit Text with Glossary Pt 2. English Translation with Critical and Explanatory Notes Pt 3. Study. Delhi: MotilalBanarsidass, 2000.
  • Ramayana of Valmiki with Three Commentaries. Bombay: New Gujarati Press, 1912.
  • Setlur, S. S., ed. The Mitākshara with Visvarūpa and Commentaries of Subodhini and Bālambhatti. Madras: The Brahmavadin Press, 1912. (The Mitakshara is a famous commentary on the Yajnavalkyasmriti).
  • Śrīmadbhāgavata-śrīdharī (Bhāvārthadīpikā). Ed., PandeyaRamatejaShakhi. Banaras:
  • PanditPustakalaya, 1949.
  • Thibaut G., Editor and Translator. The Arthasaṃgraha: An Elementary Treatise on Mīmāṃsā by LaugākshiBhāskara. Benares: Braj B. Das & Co., 1882.
  • Yajnavalkyasmriti. See Setlur, S. S. above.