The Grotesque Shadows of Sapphic Challenges in the Contemporary Hedonist Society: A Critical Foray with the Kantian Ethics, Humanity as an End- in- itself.

Dharmaram Vidya Kshetram

Faculty of Philosophy

Topic

The Grotesque Shadows of Sapphic Challenges in the Contemporary Hedonist Society: A Critical Foray with the Kantian Ethics, Humanity as an End- in- itself.

Bro. Sebin Varghese

(Reg.no. 1414728)

Bangalore

September 2016

Introduction

The claim that I bring forth as the host of this paper is that in the Moral Philosophy of Immanuel Kant the demand that ascends in the Principle of II Formula clearly conditions to treat Humanity as an end in itself not as mere means. In the Sapphic[1] culture predominantly, for the argument of the paper encircles around this proposal or any other culture in that matter, tuned and subscribed to that apex point of pleasure principle would invariably inflate its subscription to the Categorical Imperative maxims to the Hypothetical, that are immoral in Kantian perspective due to the decadence of fully operational reason. I, along with Kant would wrap up that the Lesbian challenges in their malformed sexual orientation clearly treat the other individual as means for their sexual indulgences. Therefore in this confront the standard Rational is not Relational for Kantian adherents. As a matter of objective and subjective reality my attempt in no way refutes the personal autonomy and freedom that Kant celebrates in his teachings on the individual qusai[2] beings.

The question Why is it important would enhance the quality of the paper as I have learned. It is important to learn the Ethical principles that are Universal and objective to appreciate this relational code or standard the Kantian product of a fully functioned reason which pushes down all immoral activities to the subject of opprobrium. Lesbian carnal contentment scrounges would be an overweening administration towards the uniqueness of human existence, law, objective and goal set by nature, Civil, and divinity. Even this act would be justified by the adherents in relation with Individual freedom and Autonomy but it can be duplicated as a mere kind of leisure, dodging activity or rationalization according to Kant. I would argue after learning fairly a number of articles and authors on both Ethical teaching of Kant and  others pertaining to the Sapphic shadows in the society, it is judged to be irrational and inclinational behavior or temperament which is a silenced pandemonium that all might not take courage to listen or intervene. So and so forth this shade will envelop not only the research paper in suspicion and doubt but also the researcher for it is quite eccentric, bizarre and foreign in our discussions.

           This paper will contain the major discussed topics such as Womanhood in the Universal context, Women in Diverse Traditions, Lesbian Psychology, and Kantian Ethical Contributions with precision as the forerunning criterion.

Womanhood in the Universal context

Women in the universal canopy is preened as the model of forfeiture , all compassionate and merciful face bearers and the icon of hushed existence following the principle of Good and End[3] with outstanding personal accounts as epitome[4].This womanhood[5] would be at times celebrated by religion and ethnic leftovers quoting religious traditions and social observances as well. Though women were silent in the beginning of the 20^th century the perception and need of feminism aroused as an attack and the public aggression against the Patriarchal hegemony and exploitation into certain extend and also to an extent coloured or adultered for the superior business of feminist proponents and adherents as I would broaden my topic in the shadows of Kantian teachings and propagations. The discriminated social environment to which women shackled were the causal factors to terminate realism form the face of earth the worth contribution from this exploited gender in the milieus of Literature, Science, art, and so forth. This gender sensitivity is lucidly expressed in the writings of Witting Monique[6] Though there are conspicuous examples for the negative traits of womanhood in the antique settings as well in attendance the forerunning panorama on women is a merciful compassionate stature as provident. Therefore women excel themselves in the civilian panorama as an end of contribution and reception. But this ascension in the women power is weakened parallel by the possibilities of endangering the gender and their ego with certain immoral principles of preferential utilitarianism and hedonism triggered by rationalization that which is a standard way of justification for Kant.

Women in Diverse Traditions

Diverse Traditions worldwide gave various assorted portraits of women into the historical accounts. Obviously women were subtle and fragile in the primordial days being always fashioned as Jewelry around men’s wrist and waist. In the European scenario before the renaissance period circumstances curtailed women freedom and expression of speech and so crammed the well being of each woman. It would be better identified from the renaissance literature of Europe, Russian and American terrains[7].  Even in the Indian[8] delta too these voices were heard and penned in the papers in numerous volumes especially from the voice of Mahatma Gandhi the father of Indian Nation in the Young India.

“To call woman the weaker sex is a libel; it is man’s injustice to woman. If by strength is meant brute strength, then, indeed, is woman less brute than man. If by strength is meant brute moral power, then woman is immeasurably man’s superior… who can make a more effective appeal to the heart than woman?”[9]

 But my concentration is not on the erudite persona of women but the sexual ethical fluctuations prevalent among them. These fluctuations are visible even to the extent of Political social milieu of the era which is pregnant with ethical nuances and connotations from the Kantian perspective particularly in the concubated life of lesbians. These Lesbian practices are concerned by me as the paradox of the desires in Kantian point of view “the relation of the capacities of the Human mind to moral laws.”[10] But this moral desire is absent in the deeds and conceptions of lesbian adherents and couples to that extreme of other form of marital life. Added to that here in this context the rational capacities are minimized to carnal indulgences and psychological validation. I emphasis this as a justification keeping erring is human as their policy of contentment.

Lesbian Psychology

History portrayed Homosexuality in general comprising lesbian practices in terms of mental illness[11]. But the psychological analysis would say that it is the sexual suppression and the patriarchal domination that makes one to skip away from the normal way of heterosexuality and its practices. This also contributes to political feminism[12] and separatist feminism[13] claiming the freedom of individual preferred as the prior element of consideration. These ways of radicalization of the theme would enhance in the generation lesbian separatism[14]. Over emphasis of male domination and sexual exploitation, a long way absence from the male presence can contribute to these divergent sexual comforts. As I mention the psychologist can add more to your knowledge,

“Psychologist John Buss estimates that for most of human history, perhaps 2% of women have been lesbian or bisexual. Not anymore. Recent surveys of teenage girls and young women find that roughly 15% of young females today self-identify as lesbian or bisexual, compared with about 5% of young males who identify as gay or bisexual”[15].

Kantian Ethical Contributions

Kantian principle on Ethics and its recommendations are obvious in his second formula of treating the humanity as not mere means but end in itself.

“It is not human beings per se but the “humanity” in human beings that we must treat as an end in itself. Our “humanity” is that collection of features that make us distinctively human, and these include capacities to engage in self-directed rational behavior and to adopt and pursue our own ends, and any other rational capacities necessarily connected with these.[16]”

As Kant would guarantee the lion-share of his knowledge bounds on the self directed spontaneous rational maxims on the respect which should be rendered to the humanity not because of any supplementary or sententious talents, aptitude or competence rather his or her possession of the highest power, the reason. This Rational capability transforms, transmute and transfigure the young genius especially the feminine genius[17] of the era. This sensuous inclination can weaken the rapport establish among the individuals as I do confirm. So the over referred set of human beings with compound or diverse atypical route or orientation towards their sexual exercises deserves recognition, appreciation and motivation by which one performs or the inner core deposition matters a lot. It is in your mind you consign an immoral or moral action foremost. Therefore it would be relevant to quote Kant saying; “Do your duty not for the sake of duty rather with the motive of duty. ” respect as Human beings. Kant points that one’s deeds are secondary to conform his or her accomplishment moral or immoral. Instead the intention and mental disposition would secure one’s act in the boundaries of morality and immorality. This would ensure the complete freedom and will of a human being towards the progression and development of a holistic growth and nature. All will be treated as one and the same existence of respect reverence and beauteous character. Therefore,

“The ultimate destiny of the human race is the greatest moral perfection, provided that through human freedom, whereby alone man is capable of the greatest happiness.” [18]

Conclusion

Therefore in my knowledge and judgment with respect to Kantian ethical discourse one must act according to reason that which is objective and universal. Let none carried away by the inclinations and maxims that would anticipate moral instability. Pleasure as we all know it originates from the principle of inclinations and momentary satisfactions it wouldn’t be any way certified to the bounty of reason. So for Kant what is immoral is irrational. Therefore the Sapphic gratifications for me is irrational; and anti- relational in pursuit of Kantian Ethical Merge considering and respecting the autonomy and freewill of each and every individual.

Bibliography

Clarke, Victoria, Sonja J. Ellis, Elizabeth Peel, and Damien W. Riggs. Lesbian, Gay, Bisexual, Transgender and Queer Psychology: An Introduction. United Kingdom: Cambridge University Press, 2010.

Marshall, Joretta L. Counselling Lesbian Partners. Kentucky: Westminster John Knox Press, 1997.

Plaskow, Judith. “Lesbian and Gay Rights.” Tikkun 9, 2 (1994), 31-33.

Lucas, J.R. “The Lesbian Rule.” Journal of Philosophy 30, 3 (July 1955), 195- 213.

Nandhikkara,Jose. Feminine Genius: Women Leader for a Just and Compassionate Society. Bangalore: Dharmaram Publications, 2016.

Kant, Immanuel. Lectures on Ethics. London: Cambridge Publications, 1991.

https://www.psychologytoday.com/blog/.../why-are-so-many-girls-lesbian-or-bisexual

http://plato.stanford.edu/entries/kant-moral/#HumFor

                      

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[1] It’s related to the general ways of literal expression on the sexual activity that is engaged by two women as Homosexual partners or a synonym for lesbianism.

[2] A being that can be both temporal and permanent at its several attributes.

[3] Principle of Good and End teaches the Ultimate readiness of person to bare sufferings or pain in the anticipated or ambitioned end of good as the result. In this principle of Good a mother would hurt herself even getting through the scalding flames to save her own child caught in flames. Principle of end speaks one must focus his or her deeds words and so on not as a means to gratify individual or selfish conditions rather a step ahead encompassing the other human beings existing along with the desired person to replicate his liberty to achieve a certain end.

[4] This personal accountability can be traced in the life of Mary the mother of Jesus as the best model of womanhood also from the history of world such as Madam Query, Helen Keller, Joan of Arc, and Mother Theresa etc.

[5]Women considered as a group: "The true worth of a race must be measured by the character of its womanhood"

[6] Monique, The Encyclopedia of World Writers, 450.

[7] Renaissance literature enhances the plight of women which is expressed by Sylvia Plath, Anna Akhmatova, Elizabeth Grimston and so forth who recorded the suppressed feelings of women of then age.

[8] In the writings of Balamaniyamma, Smitha Agarwal,  and Lalithambika Antharganam  this cry of women are heard who longed for a serpentine queue of years to certifies their rights and freedom s woman

[9] Nandhikkara, Feminine Genius, 7.

[10] Marshall, Counseling Lesbian Partners, 99.

[11] Clark, Lesbian, gay, Bisexual, Trans., and Queer Psychology,134.

[12] Feminism Defined. Francine is a politically active feminist. Feminism is a group of social theories, moral philosophies and related political movements that advocates social, political and economic equality between the sexes.

[13] Separatist feminism is a form of radical feminism that holds that opposition to patriarchy is best done through focusing exclusively on women and girls. Some separatist feminists believe that men cannot make positive contributions to the feminist movement and that even well-intentioned men replicate the dynamics of patriarchy.

[14] Lesbian separatism is a form of separatist feminism specific to lesbians. Separatism has been considered by lesbians as both a temporary strategy, and as a lifelong practice but mostly the latter. Lesbian separatism became popular in the 1970s as some lesbians doubted whether mainstream society or even the LGBT movement had anything to offer them.

[15] https://www.psychologytoday.com/blog/.../why-are-so-many-girls-lesbian-or-bisexual

[16] http://plato.stanford.edu/entries/kant-moral/#HumFor

[17] Nandhikkara, Preface, Feminine Genius, 7.

[18] Kant, Lectures on Ethics, 252.

Karuna in Ramayana

कूजनतं राम रामेति मधुरं मधुराक्षरं |

आरुह्य कविता शाखं वन्दे वाल्मीकि कोकिलम ||

 “I adore the lark Valmiki Who having climbed the high branch of Poesy sings in nectarine accents the blessed and sweet name of the Lord, Rama, Rama, Rama.”[1]

1. Introduction

The above intoned verse or Sloka gives a pertinent gesture of acknowledgment to the great tapasvi (sage) Valmiki the adikavi where his tapas entails the status of (budhwa)[2] .Valmiki who gifted the greatest epic of Ramayana flavoured in karuna rasa from his experience of mercy from the lord, to the Indians foremost, then to the whole human race as a religious epitome to channelize the human imminent nature to the transcendent nature of divine, with His attributes and intrinsic worth, exhibited in different courses of human existence on earth. This Meta-reality towards which human race tread, through ishvara, in a special way in the Indian context, is savoured with the divine love of the absolute, attracting the devotees, malicious and vindictive enemies to Him or Her as well. This is demonstrated in the life of Valmiki, the robber converted sage, who composed the world’s greatest love story, running with 24,000 verses originated and esteemed by the millions of people around from the time immemorial of 2 million years.  Though it was in oral tradition in then ages it is Valmiki who contributed them to today’s written form. This Sanskrit poetry is not only non for its provocative settings and the profound dialogue however beauty is lucidly present in the themes and in formulation of the text in the sense of Morals and ethics and a wide and celebrated canopy of emotions, it brings to the fire, and takes the Ramayana to an upper pedestal of acceptance and representation of human ethos flavoured with divinity. This is in another way ornate the name and fame of Rama as Saranagati, with no ethical qualms. This sweetness of the name of Rama is quoted as the most nectarine savoured flavour. In the words of Sri Satya Sai Bhava and chant that;

“Sweeter than sugar is Rama’s name

Tastier than curds and

Much sweeter than honey.

Full of nectarine sweetness is Rama’s name,

Chant ever and anon the name of Rama.”

As the host of this paper my intention and obliged responsibility is to fetch out the impression of karuna in the Ramayana after an analytical approach of study towards this Indian religious masterpiece as the work of art and a religious scripture as well. It is very much obvious to say that the Ramayana depicts the triple qualities of Sattva, Rajas and Tamas. I employed myself into the Valmiki Ramayana for my study as it is called as the mother of all other multiplicity of the Ramayana that is present and accessible today in the religious arena.  Not only has that but Valmiki himself stated that, I quote; “I am the Product of Mercy and let that same higher power use me as an instrument to compose the Ramayana.” The Ramayana with its hundred thousands of verses act as a virtual encyclopaedia of the cultural life between 400 BCE and 400 ACE.[3] The concern for the social, moral and civil order and rta which otherwise emancipated as Dharma pervades the whole Hindu style of life especially the life of both civil and religious. This fact is obvious from the Dravidian authoritative languages and texts of south India that have been unruffled from early hours of centuries. The Ramayana indeed influenced the society from its nascent stage till today. Around 80%, India’s approximately 800 million people would either call themselves or classify as Hindus by one definition or another. It is also the fact that alike the Indians approximately 20 million people promote themselves as Hindus by ways of thought, practices, and philanthropies in the other parts of the world.

My paper will be dealing with the multi-facet of a general comprehension on the term Karuna and its acquaintances with dharma in the Hindu or Indian scenario and state of affairs, Rama as the supreme personification, Quintessence and incarnation of karuna and karuna that is permeated in the Ramayana with concise references to the cast, An allegoric meaning of the Ramayana and conclusion.

In anticipation as a wave of my gratitude I acknowledge the recognition and detection I received from the Faculty of Philosophy to steward this paper and the due assistance I got hold of from my erudite professors, reverentially, Prof. Jose Nandhikkara CMI the dean, Prof. Saju Chakkalakkal CMI the former dean, Prof Alex Thannippara CMI, Prof Mathew Attumkal CMI, Fr. Subash Sebastian CRSP, Fr. John Neelankavil CMI and for the immensity and richness of DVK Central Library and the staff for the patronage with backing and prosperity in manuscripts and volumes of books related to Ramayana as my bibliography would authenticate the fact.

1.1. KARUNA- An Aesthetic View

Karuna in the aesthetic understanding in general, can be defined as one of the nine sentiments in Indian aesthetic field and in its elucidation.  Investigating into what is the predominant rasa of the ithihasas and puranas the great Indian aesthetic scholar Anandavardhana says that Karuna rasa dominates in Ramayana. It is explained as the sentiment of pathos or compassion or more towards the compassionate actions. In the motive experiences of the actors and the dancers this transmission of Karuna happens toward the spectators through signs called mudra and movements called natya which is determined as anubhava the consequents. Karuna grows from the stayibhava (a permanent psychological state) of sorrow. The vibhavas (determinants) of this emotion could be the occurrence of various misfortunes in life, a derogative meaning. This stayibhava is clearly seen in the life instances and expeditions of Rama as a fuller human being in his own words; I quote; “I consider myself as a Human being, aatmanam manusham manye[4]” and as an incarnation of God Hari (Vishnu). This fullness of the Human being in Rama is the perfect embodiment of all humane and divine virtues. It also causes the sattvikabhavas the psychological states which are felt internally and involuntary in nature as we see in a particular way in the life of Rama. This psychological and the spiritual states in Rama makes him ideal without a parallel. Karuna as a rasa has two variations. 1) Feeling compassion for others misfortune (uttama) and 2) self pity at one’s own misfortune (adhama).[5] The amalgamations of these two variations are the movements that take the story of Rama- Sita- Lakshmana along with all other casts, we see in the Ramayana, and it would be further detailed in the subsequent discussions.

The entire Ramayana can be divided in to two; the Puurva and the Uttara Ramayana. The former deals with the valorous deeds of Rama where as the latter would speak aloud of the or immensely suffused with the rasa or virtue of Karuna and compassion in its zenith. This instil in the readers and the followers of Rama the Ramatatva (The principles of Rama).

1.3. Karuna an all-purposive View

Karuna normally translated as “compassion”. Leading a more spiritually awakened life leads to feel compassion for others. It is considered as the most important and vital feeling that a Hindu should enhance in his life stages and deeds. A sympathetic Hindu can be easily an advocate of mercy. Mercy must pursue the voice of conscience or heart. If it follows the reason the by products will be justifications which in Kantian sense ‘Rationalization’. There are varieties of actions that a Hindu must observe as part of the mercy coordinated from the yoga sutra of Patanjali. Among them the idea of Kshama or patience which calls for restraining of intolerance with people and circumstances receives a big attention. And the other is Daya or compassion that which nullifies or neutralise the insensitivity to others, or to feel sympathy.

            Kama is frequently described as the love for all beings as I save it from the narrow understanding of lust, this connoted meaning of Kama is totally against with the co journey with the name of Rama. It is articulated by Ravana himself when we read with K. Subrmanyam in his article “Let us Love Our Lord.” I quote;

“…Ravana says, if I take up Rama’s form where is the place for lust (Kama)? Where there is Rama no Kama and where there is Kama no Rama. For Rama is the most human of all of Gods Incarnations and he is the most lovable.”[6]

 And sensual pleasures, even though the meaning of the word etymologically stands for. This love is more efficaciously exemplified by a mother’s love for a child. Or in the context of The Ramayana I can further explore and state that it’s all related with a conjugal love and in to further validation of a power of love that is amplified in the whole Ramarajya as our discourse goes in line with the Ramayana. However the term Karuna is quite unlike to conventional “love”. In Sanskrit we might synonym the term as prema, Kama, trsna which is rooted in dichotomous thinking (vijnana vikalpa) and centred on self concern. Love within latter sense is egoistic, possessive, clouded by ignorance (avidya) and easily subject to its opposite passion, hate.  In other words Karuna is manifested in the non dichotomous mode of prajna that has broken through the self-other discrimination. Thus freed of self-centeredness Karuna is concerned only with the welfare of the other. This welfare is witnessed, experienced, and enjoyed by the subjects of Ramarajya. The root meaning of Karuna is said to be the anguished cry of deep sorrow that elicits compassion. Love in the conventional sense can be easily equated to Eros and agape respectively. The Sanskrit word for “compassion” is Karuna.  It comes from the root (Sk) Kara, “to do” or “to make.”  It does not have the association with weeping and wailing and sadness that the English word compassion has.  In its Sanskrit origins, compassion is about doing an action to alleviate suffering. Compassion or mercy is the call for help and assistance, an assistance that can postulate the mercy of God in creation and among creatures. Any act of love towards the other devoid of mercy is just responsibility or the obligation.

Karuna changes the physiological functions of the normal human being. This variation in the adrenalin hormone makes a person at the corridors of help for the other in need irrespective of caste colour and creed that divides human from being humane. Karuna transcends the etymological meaning, compassion. Mercy is the meta-compassion, meta-misericordia.  Therefore compassion is a heavy lifter, I call it as a great bulldozer that can demolish the horrendous viciousness of the human species and get mercy move around the world. Karuna is species specific. In the anthropological sense I would claim that human beings are compassionate and only human can be compassionate and that fuller human beings are compassionate they become fully human. We must acknowledge the fact that human beings are the only species that render help and merciful assistance to all other creatures.

1.4. Philosophical Justification of Compassion

Philosophically the justification of the human feeling or sentiment compassion or Karuna is rooted in the notion of Sunyata (emptiness) which sweeps away all divisions and discriminations- self and other, good and bad, like and dislike, and so forth – that we created by the arbitrary conceptions of the subjective mind. This clearing of all forms of discursive thinking, originating from the fictive self, is none other than the working of prajna[7] which is inseparable from Karuna. Wisdom and compassion are said to be like the two sides of the same coin or to be allegorised as the two wheels of a cart or two wings of the same bird.

Historically however Karuna is also manifested in such practical expression as acts of generosity or charity (Dana). Charity without Mercy is just a religious duty or a secular act dong for the sake of a duty. Among the punyaksetra (merit-fields i.e. sources for creating religious merit)available to the devotee are compassion, where in those in need, helpless, beasts and even insects are the objects of care and concern, gratitude, towards parents , rulers and student[8].

1.5. Karuna in Hinduism

Prema is the word that is employed widely in the Hindu texts to express the ideas of Love, compassion, concern and Karuna as we administer this unique idea. This love the synonym for Karuna is the experience of mystical union with god in his own differentiated mode of being or with the divine absolute[9] being as I mentioned in the introductory part in which all emotional contents either dissolved or transmitted  in to a higher and pure mode of consciousness. This love can be or the plethora of concept of love reduced to three broad categories such as, emotional, moral and spiritual qualities of the experience. Here we are not discussing about the mere carnal love which is minimally pleasure aimed Kama or Eros in Greek and Cupid in Roman instead the friendly and pure love without maliciousness and vicious nature such as Friendliness, sneha, priyata etc. in Hinduism we always come across the special and ornate concepts of love that is considered as the divine loved or manifested as a self giving grace and represented as Prema.[10]

1.6. The Hindu Social Ethics

Ethics as a branch of philosophy aims at providing some basic principles which would determine and justify the moral conduct of the individual as well as of the society.[11] The Indian epics The Ramayana along with The Mahabharata and the Dharmasastras (the Law Books) Distinguishes between two widely divergent ethics on which a person may base his life. The way of the world ling (pravrti) and the way of the ascetic (nivrti) which Rama embraced all throughout his life especially for 14 years of his exile fulfilled all the designated requirements of the human being, in spite of his knowledge or self awareness that he is the incarnation of Lord Hari. The pravrti is based on the Kama and the later governed by the restraint and conquest of all the desires (samnyasa) including all forms of love. Indeed going through the Ramayana one could easily conclude that the adikavyam is an “ethics- turned- poetry.”[12]

Prema is the self-abnegating love of God. Kama is the root of all the instinctual inclinations towards the hypothetical gratification of the individual pleasures. These gratifications of the pleasures are seen in the cast such as Kaikeyi, Ravana and all the Rakshasas and Rakshasis as the Ramayana puts forward the cannibals. This is the duty of the evil and the representative of the darkness to follow the triggering of the body, whereas Prema is the selfless love of God. That is the normal emotion that are concomitants of residency with in a human body are mystically transmuted in to the purest of affection merely by desiring to know the truth that is god and to be united with or embraced by him.

The psychological and ethical pitches love as complex psychical experience, may be classed as a sentiment or passion. The term passion is understood here not as an explosive emotional outburst but as a deep and steadfast enthusiasm.[13] This enthusiasm or love is known as the ecstatic love[14] that is vividly witnessed in the person of Rama and in all his followers to exile. Karuna is the out product of this ecstatic love without anticipated self accomplishment of rewards.

1.7. Karuna Embodied in the Ramayana

The story of the Ramayana is quite known to all gathered here as I take it for granted. The first story has its lengthy and worth proceedings from the interrogation that was entertained by Narada and Valmiki seeking for a perfect man in this world who is virtuous, brave, dutiful, truthful, noble, steadfast in duty and kind to all beings. The reply of Narada was so as we see in Balakanda 1:7[15];

            “... There is such a one, a prince of Ishwaku’s line named Rama. He is virtuous, brave, gentle, and wise... He loves his subjects immensely. He is the protector of Dharma... He is just and liberal... he is an obedient son, a kind brother, a loving husband, a faithful friend, an ideal king, a merciful enemy and a lover of all living beings. All people adore him.”[16]

The melody of Ramayana was from the heart of love and compassion or pity for even the enemy. I would name this compassion as the merciful eye of the Lord Rama. Ramayana s the classical poetry that is genuinely structured the nature, joining with the sorrow and pitiful condition of human beings, showing the chief characteristic of the Ramayana as the simplicity and humane symptoms. Pathos and tenderness is seen all throughout the poem as the loftiness of the merciful love. This compassion is not only extended to the human beings but even to the beasts and birds alike. The first verse of the composition is in the tone of sympathy and compassion expressed by Valmiki witnessing the plight of two birds making intimacy and the sudden departure of one of the partners buy the arrow of a hunter. I quote; Valmiki expresses his grief on account of the death of one of the birds (Kroucha) that was making intimacy and the hunter shot down one of the partners.[17] The pain of separation and the emotion of sympathy and compassion for the birds gave birth to the first verse in Ramayana and the first verse composed by the humanity.[18]  Another incident of mercy is seen when Jatayu is wounded Rama weeps for his loss of life and initiates the last sacraments for him. In the Aranya kanda Rama moved with sympathy and weeps bitterly seeing the plight of Jatayu.  Saying in the words of Swami Sivananda; “ Jatayu the king of the vultures he gives informations about Sita to Rama even I his dying stage…Rama is very much afflicted in his heart…”[19] why should a lord who is the owner of all creation weeps for the creature? Is it shows the weakness of a god..? But in human frailties of intellectual capacity we may conclude that it is so. But it shows the oneness of a God in the plight of the creature that holds with in itself the truth of tatva masi.)

1.7.1. Upliftment of the women folk. 

Ramayana stood strongly for the upliftment of the women folk.  Nowhere in the Ramayana is it not evident that there was adamant rejection against or any kind of inborn hatred or repulsion against women.[20] They were given full responsibility for their holistic growth.

1.7.2. Rama the just and merciful King

From the Ramayana it is unambiguous that the Lord Rama lived for his own people. He was endowed with inborn and intrinsic humility, noble generosity forgiveness and largeness of heart. The great heart of a King or a Just ruler can be sieved from the story of Rama. This just king and his innate possession of love and mercy always demonstrated or paraded towards the welfare of his own subjects. Rama often says; “I will do anything and everything to please my subjects.”This largeness of heart as a king is not on the possessive stringiness to amass wealth or mistreat his subjects or malpractice his power rather having their welfare as the primary concern and a heart that sympathises even with those infiltrated swindling and treacherous acts with him e.g. Kaikeyi and to even his enemy Ravana. When Lakshmana referred to the evil plot of Kaikeyi and Manthara he [Rama] passed it over and was ready to forgive and forget the evil others have done to him. The fortitude in calamities and in adverse circumstances was unique, ubiquitous and unfathomable without any condition. The shower of mercy from the face of the Lord is gratuitous to the evil doers so as to the just how so ever. This just act of Rama gives him the trait of Maryatha purushothaman.  It is lucidly inscribed in the canto that;

“O Lord Rama! O Raghava!

Thou art an Ocean of Mercy.

Thou art maryada Purushottama.

Thou art the refuge of devotees.”

I like to enlarge the portrayal of the just lord Rama in this context and his sea deep consciousness of his origin from the lord Hari born in the evenings of the tretayuga who is the embodiment of Mercy.  Mercy brings forth Love and unity. It never looks for favouritism. Rama is depicted as the friend of the poor and the chastiser of the wicked.

            We read, “Jaya Bhagavanta Ananta anamaya ,Anaka Aneka eka Karunamaya..” which means Victory to you o lord you are the embodiment of mercy and compassion Rama is the embodiment of Mercy this mercy is permeated even to his close collaborators. He teaches then via his own does that what is mercy and how to show mercy towards the neighbour who is in need. Ramayana of Valmiki is perhaps the most ancient and glorious epic in the world. It is known as the adikavyam, the first poem which is grouped in 500 chapters that again tin to seven Kandas or sections namely Balakanda, Ayodhya kanda, Aranya kanda, kishkindha kanda, sundhara kanda, yuddha kanda   and the last as the Uttara kanda.  The Ramayana is the treasure of the all human values and the marvellous book which contains the essence of all Vedas and all sacred scriptures.[21] It is clearly stated that the four brothers in Dasaratha’s palace from Rama to Satrugna where the birth of four Vedas.

1.8. Rama and Karuna

As above described the merciful face of the Lord now let us look in detail how this face was clearly imaged in the 7 Kandas of the Ramayana. Rama is described as the “God of earth” (avatara) in spite of the quality of righteousness that is prevalent in the nature on Godliness he is the embodiment of virtue, a true hero who often shows his more humane elevation making him a particularly endearing manifestation or materialization of God. The virtue here I give due stress on the compassionate nature of this incarnation of Lord Hari. The merciful countenance of the lord is visible and employed in studies even from the Balakanda narrating the childhood days of Rama where Viswamitra came to Dasaratha (who holds the name with its etymological sense of owning five karmendriyas and five jnanendriyas) to seek help from Rama and Lakshmana to protect his yaga. The boy Rama along with his brother Lakshmana extends his help to the needy sage.

It is clearly mention by Steven J. Rosen in his introduction to the world’s major religion that Rama is the perfection of creaturely love that is wrap with divine essence in its dissemination, transmission and exposition. I quote;

…he loves others and feels pain especially when Sita is taken away from him. Sita is the paradigm of chastity and all that is good and true. Ravana an evil archenemy of Rama moves with intrinsic inclinational nature of love (Kama). Lakshmana the noble brother safely serves the divine couple in all their needs.[22]

 Mercy always takes the uncomfortable path of treading an extra mile. It is not partial and plays favouritism. Mercy takes its fuller perfection and fervent affluence in the gratuitous and superfluous supervision of Dharma[23].I quote;

He (Valmiki) suggests thatif one abandons his class duties to some more good, no harm shall overtake him. A man must do good whatever his station of life may be or in whatever circumstances he may be thrown. Doing good to the humanity is the sureme virtue and the performance of duties of one’s ‘race’ or class in which one is born is secondary or immaterial.[24]

 In the words of swami Sivananda, Rama is canonized as “the virtuous king as a ksattriya of the Ishkavu race, gentle and modest as we read in Aranya kanda; I quote; “The duty of Arta-trana (rescuing of the afflicted) is always there. No ksattriya seeing somebody suffer at another’s hand can look on as if it were no business of his. He must put an end to it.” (Aranya 10.3)[25] He was the defender of the weak and the protector of dharma.”[26] He continues to say that;

“…in pain and grief of his people his heart swiftly sympathises with the sufferer, in the festive scenes which held them in joy he, like, a father shared their joy. By his honour and heroism as well as by his gentleness and love for his subjects he greatly endeared himself to the heart of his people.”[27]

 I assure with my studies that unlike practicing Dharma, genuine love and mercy as its by-product cannot be render to the subjects or anyone in that matter. Mercy is the dharma of Rama to ensure the complete and all surmounting protection a summum bonum, and wellbeing in Aristotelian sense a eudemonic experience of the subjects. He is the Protector of the World and the upholder of Dharma. I quote; “rakshitha jeeva lokasya, dharmasya parirakshitha.”[28] Reading through the Ramayana one can comprehend well that Rama fulfilled all the stages that permeated its fruits in the form of mercy and compassion to all those came in contact with his presence. For instance the last introspection and realization of Ravana[29], even through Mandodhari, the advice given by Vibishana to Ravana; I quote;

“…Dear beloved brother…Rama has not done any wron

g to you. You carried away his wife stealthily. Sri Rama always treads the path of righteousness…Please restore Sita.”[30]

 all attend not aloof from the merciful consent of Rama rather they add weight to his nature as a merciful God and as a merciful  warrior or an enemy and a lover of enemy Ripunamapi Vathsala who plays the divine lila for rendering Moksha[31] to all living beings.

            The Ramayana includes the great battle of huge proportion between good and evil. Rama wins and I add that the Mercy of the lord or the Love and compassion of the lord takes and achieves victory over the dark ages and intentions which is clearly mentioned in the Aaranya kanda Quote “It is the duty of the noble minded to display compassion; there is none in the world that does not offend against dharma.” (Aranya 9. 26.)[32]

 Returning with the loving ride he established the ideal God centred kingdom known in the Indian convention as the Rama-Rajya or the kingdom of Rama a euphemism still in employment for the naturalistic regimes and ardent political groups.

Approaching to the presence of mercy in the Ramayana it portraits the image of a merciful son who protects his father from the shame of his Rajya dharma, mercy of an heir or the apparent heir to forego and forfeit the comforts of a citadel and magnanimous privileges and the power of gilding throne, mercy of an ideal wife Sita to follow the hardships of her own beloved husband. She shares the adversaries of her husband. And the mercy and generosity of Rama to accept Sita as his wife albeit the truth he knew that she is not the biological daughter of king Janaka.  Mercy of a loyal and suffering brother Lakshmana till his abandonment and wilful obtaining of curse by the (kala) or the lord of time leaving back all the pleasures of a king and brother of a just king and leading the way to ward off all dangers locating in casualties his own life for the sake of the other. Mercy always demands renunciation of time, possession, power and certainties of future that is anticipated even before the birth of the Powerful.  This is seen all throughout the story as it takes succession in the Ramayana.

The mercy of the Lord Hari is born as Rama. Therefore I conclude that Rama is Mercy. If Rama represents the merciful Lord logically he too must be merciful or else it can contradict the idiosyncrasy, distinctiveness and possessions of a God. It is inscribed in the Bala kanda that the cry of devotees made the heart of Hari sympathetic and promised the sages who were attacked by the cannibals that Hari in due time incarnate as Rama and vanish all Rakshasas from the earth[33]a sympathy that takes care of the creatures. This sympathetic nature is described as “Mamaapyesha yatha tava, it was not a rhetorical flourish from the Lord rather it has the grand sympathy and simplicity of truth”[34]. And it was this unaffected sympathy that made Rama the idol of Ayodyaavaasis.

1.8.1. Mercy and Redemption

For instance Mercy of Rama is the endowment of freedom that frees Tataka from her curse by Agastya and the merciful touch of the lotus feet of Rama with regards to the dharma gave many the freedom of transcendence form the curse, for instance Tataka as I mentioned earlier and freeing of Ahalya from the stone and many more in that matter.

            In the Ayodhya kanda the Lord Rama shows mercy to Kaikeyi explained as the possessor of Tamasik quality[35], who caused the exile and showed through his obedience to forego the kingdom he saved the King father Dasaratha from a  public shame. And this mercy is depicted in the words of Rama himself. I quote; “…I shall give up even my life, jump in the fire or drink poison for the sake of my father…” also it is noted down in the dialogue Rama encourages with Bharata that; “… tell [Bharata] to look after the mothers in accordance with justice…protect you mother Kaikeyi”[36] The injustice of Kaikeyi is paid back by the Lord as Justice and love. Here an analytical reader can just point out that the difference between the current rulers who crave after positions and Rama who adjourn or relinquish it for the fulfilment of Dharma and showers back not curse and treachery as the Old Testament law of retaliation rather Mercy and love blessed with prosperity in future. In other way Vindictiveness instead of mercy can create only a chain of reaction an anarthaparampara[37].

1.8.2. Karuna transcends Varna System

Karuna in Ramayana can tread a long way to love and care for the other, that which seldom retaliates against its enemy in dharmic concept. It is understood that Karuna is not only extended to others out of love but also because it is an entirely logical thing to do or to administer for the well being of the individual. Mercy heals not only the wounds of one’s own but the wounds of the other. Rama the merciful lord, and the son of a merciful father Dasaratha even go beyond the cast system. We read in the Ramayana the Indian ideal that “the Ramayana society never held them as an inauspicious element. It is worth mentioning that Dasaratha asked Sumantra to invite the sudras also to his great sacrifice.”[38] It is for this great father Dasaratha, the mercy of Rama expressed as he is ready to burn or drown himself in order to fulfil the wishes of his father.[39]

Mercy is even overflowed to the consent of Rakshasas in terms of their protection. Sita exhorts his master that; I quote; “… do not kill Rakshasas dwelling in the Dandaka without provocation.” Sita pleads Rama to forego his Kshatriya duty. He was a true ksattriya thus Rama was a king to the last I would add a merciful and at the same time just king to every inch pursuing his svadharma as the key to that yashas for which like a true Ksattriya he lived (Ayo. 1.16.). [40] My suggested learning would say that this act is almost similar to hide or forego the identity of an individual for the sake of the other. Only a man with tremendous love [Rama] for the other or merciful can join or take into heart the plea of Sita.

The question in the normal mind can arouse that what should one show mercy to a horrendous enemy? In Rama we see a God who diffuses his nature as a Kshatriya for the well being of the other. This is brought up and emphasised strappingly in the book Ramayana and the Indian ideal by Fr. Saju Chakkalakkal that; I quote;

…education of dharma to a student was not expected to lead a self-centred life, but had to contribute towards the well-being of the society. At the conclusion Rama is said to have made it a point to avail himself to increase the happiness of his citizens.[41]

To be merciful is the duty of Rama as a King and as a Lord. It is seen in the reply that Rama gives to Sita saying; “… Even if the hermit do not ask me to protect, I will do so to them. It is my duty.”

This duty of the king is expressed through Hanuman to Ravana saying; “I have come here with a heart full of mercy for thee for telling what is for thy good.”[42] The devotion to Rama brings Lords Mercy and sweeps away all sorrows, pain and misery by its waves. Mercy begets good souls even from amidst of Rakshasas. Mercy of Rama is as powerful as the aroma that attracts even the enemies. Mercy of the Lord gives shelter to the refugee for instance the story of Vibishana tell it’s loudly. Therefore Rama is the refuge of ascetics (Aranya 10.16). And Rama replies that “I will never forsake one who has come to me as a friend even if he has evil intentions.”[43] He continues to say ; “… bring water from the Ocean and I shall install him as the king of Lanka…”[44] mercy cross the limits of human considerations and calculus mind. It is the necessary belief that is maintained in the words of Spanish Jewish Philosopher Moses Maimonides if to connect with this act of Mercy to sustain the social order. The act of Rama purified Vibishana from all defilements in the Karunasakara. Therefore I name Rama from the personal point of view along with all other Hindus that he is a karunasakara. This karuna saturates in its paramount form in the consoling words of Rama to Vibishana in terms of Ravana. I quote;

… Suppose it were Ravana himself came to me, I would take him all right. Do you think that I used these words lightly? I really wished in my heart of hearts that Ravana should come to me and I should accept him and forgive him. I intended to do him some good but he was obstinate.[45]

Rama is the paragon of Virtues. His life marked commendable instances of self sacrifices, protection of the poor and the helpless. I quote; “O Sita, I may give up my life or you or Lakshmana but I can never give up the performance of my word given particularly to the helpless Brahmins”[46] we read again in the kishkinda kanda quoting “He is unfailing supporter of the distress…store house of excellent qualities as the mountain Himavan is rich in ores..”(Kish 15.19-20.)[47]

            Rama the redeemer of the fallen is the best concept that can refurbish the idea of Karuna in the person of Rama even in the administration of the varnashrama dharma. He is known as the pathithapavana.  The saviour of the fallen is characterised and ever lit in to the whole world of mercy by freeing or the redemption of three characters in Ramayana namely; Sabari, Guha and Jatayu. Sabari was in the preparation for the arrival of the Lord of mercy. And her redemption was noted as an act of mercy by lord Rama as the help of hapless, unfortunate, and helpless.

            Rama was a great Tyagi amidst all the prosperous and promising life situations he abandoned for keeping dharma thus becoming one with the subjects of nothingness and pain. Even Tara the wife of Sugriva understands the altruism that permeates from the Lord Rama. The final word to Vibishana after the death of Ravana clearly states the merciful nature of the Lord Rama. I quote;

“… Hatred and enmity ceases with death. Let the funeral rites be performed in a fitting manner by you as his brother. I myself consider him [Ravana] as a brother who is due all honour and respect due to a departed soul”[48]

In this sense Ravana can be considered as the epitome for the emergence and existence of the quality of Rajas. Ravana was pertinent in amassing pleasure and prominence for his kingdom in unjust ways even by abducting the others wife. Ravana even as a Brahmin by birth fails to exhibit the sattvik qualities of peace and serenity. He was in dead or lax consciousness where Ravana fails to acknowledge and accept his mistakes and errors. He was harboured with hostility towards Rama alike the case with Kumbakarna the third enemy other than Ravana and Vali.

Conclusion

Valmiki was writing a heroic poem and indeed it is. There are fashions in chivalry, but the man of honour, the knight without stain and without reproach, is a persistent type.[49]The Ramayana brings not only the story of cast like Rama, Sita, Lakshmana, Ravana with their own allies and enemies instead it teaches the moral values of sattva, the viciousness of rajas and ignorance of tamas that are not capricious. While Parasurama is designed in the religious traditions as the Rosharama while Dasaratha Rama is the karunakakuttstha or the embodiment of mercy. The allegoric meaning of the Ramayana speaks loud on this. The cast Ravana represents the Ahamkara or egoism. Ten heads the ten different senses. The city of Lanka is the nine gated city of the physical body. Vibishana corresponds to the intellect and Sita, peace, and Rama the Gjana. To kill the ten headed Ravana is to Kill the egoism and curb the success. To recover Sita is to attain peace which jiva has lost on account of desires. To attain Gjana is to have Dharshan of Rama or the supreme self. One who crosses the ocean of Moha and destroys Rakshasas, Raga and dwesha (likes and dislikes) is the Yogi. Who unites with peace and santi, ever rest in atman and enjoys eternal bliss of the soul or atman. He is an atmarama. Sri Rama stands for the good collecting from the Ramayana saying “Rama’s uniqueness and his merciful quiddity was the epitome overthrown to make the school men to say, Rama a karunasakara. Maranaantaani vairaani is one of Rama’s favourite sayings; not learnt to rote. Evil must not be tolerated else it will breed”[50].

Sattva and good always overcomes evil. It is a proof to recollect that Truth always triumphs, satya meva jayate. Rama is the reflection of goodness assumes the names of Brahma Vishnu and Shiva. Rama resembles the amiimamsya- atma the self-existent Narayana of whom sruti says: tasya naama Maha-yashah[51]. Therefore Ramayana gives happiness to all it is mercy in itself. Therefore as I conclude it is fit to salute this merciful lord rendering Mangalam to his merciful name, acts.

“व्यक्त साकेत वासाय चित्रकूट विहारिणो |

सेव्याय सर्वयमिनां धीरोदाराय मंगलम ||

Meaning to say, Mangalam unto the lord who left Ayodhya and lived in the chitrakuta, adored by all the sages, who was ever kind and brave.[52]

Thank you!

Sebin Varghese

Barnabite

Bibliography

1.      Sivananda, Swami. Essence of Ramayana. The Sivananda       Publication League: Rikhikesh, 1983.

2.      Rosen, J. Steven. An Introduction to the Worlds Major Religions:     Hinduism, Vol. 6. Greenwood Press: London, 2016.

3.      Rao, K.L. Seshaziri. Encyclopaedia of Hinduism, Vol. V. Rupa and   Co., 2011.

4.      Eliade, Mircea. The Encyclopedia of Religion, Vol.8. Macmillan       Publishing Company: New York, 1987.

5.      Eliade, Mircea. The Encyclopedia of Religion, Vol.9. Macmillan       Publishing Company: New York, 1987.

6.      Eliade, Mircea. The Encyclopedia of Religion, Vol.11. Macmillan     Publishing Company: New York, 1987.

7.      Boyce Gbson, W.R. Encyclopedia of Religion and Ethics, Vol. 8, ed.            James Hastings. Macmillan Publishing Company: New York,      1953.

8.      Raghunathan, N. Srimad Valmiki Ramayana, vol. 1, Vighneswara      Publishing House: Bangalore, 1981.xxxvi.

9.      Sastri, Srinivasa V.S. Lectures on the Ramayana. Central Art Press: madras, 1952

10. Narayanaswamy, P.V., “Rama: The Embodiment of Righteousness”,             Bhavans 26, 27 1980 (January-July), 26.

11. Subbramanyan, K. “Let us Love Our Lord” Bhavans 26, 27 1980      (January-July), 23.

12. Chakkalakkal, Saju. Ramayana and the Indian Ideal, Dharmaram     Publications: Bangalore, 1992.

                

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[1] Sivananda, Essence of Ramayana, 6.

[2] Raghunathan, Srimad Valmiki Ramayana, vol. 1, xv.

[3] Rosen, An Introduction to the Worlds Major Religions: Hinduism, 19.

[4] Narayanaswamy, P.V., “Rama: The Embodiment of Righteousness”, Bhavans 26, 27 1980 (January-July), 26.

[5] Rao, Encyclopaedia of Hinduism, Vol.V, 533.

[6] Subbramanyan, K. “Let us Love Our Lord” Bhavans 26, 27 1980 (January-July), 20.

[7] Prajna is the concept that gives its explanation in the term of Karuna in Buddhism. It is termed as the wisdom in Buddhism however coming to Hinduism it is termed as the intuitive knowledge or insight etc. Eliade, The Encyclopedia of Religion, Vol.11. 235.

[8] Eliade, The Encyclopedia of Religion, Vol.8, 269.

[9] Brahma in Vedanta is considered as the divine absolute. As Ramayana has its nature from the Vedic emancipations this explanation would fit as my study proposed.

[10] Eliade, The Encyclopaedia of Religion, Vol.9. 265.

[11] Chakkalakkal, Ramayana and the Indian Ideal, 2.

[12] Chakkalakkal, Ramayana and the Indian Ideal, 73.

[13] Boyce, Encyclopaedia of Religion and Ethics, Vol. 8, 300.

[14] Ecstatic love is the fruit of one’s practice that is spiritual and the self realization, or the realization of exactly who one is in the spiritual world in relationship with God.

[15] Raghunathan, Srimad Valmiki Ramayana, vol. 1, 1.

[16] Sivananda, Essence of Ramayana.21-22.

[17] Valmiki interprets these two birds as Rama and Sita and Ravana as the cruel Hunter. Sivananda, Essence of Ramayana, 23.

[18] Chakkalakkal, Ramayana the Indian Ideal, 48.

[19] Sivananda, Essence of Ramayana.25.

[20] Chakkalakkal, Ramayana the Indian Ideal, 24.

[21] Sivananda, Essence of Ramayana, 211.

[22] Rosen, An Introduction to the Worlds Major Religions, Vol. 6. 19.

[23] As I mentioned dharma and mercy flows together with its paramount emancipation and production of fruits it is believed and constructed as the aims of life or Purusharthas in the different stages of Hindu life style. Artha, Kama, Dharma and Moksha are detailed in its narration in the Hindu studies. It is considered that Moksha is the superior among them. Moksha can be only attained through loving and being compassionate to the creatures albeit we are superior to all other existence on earth. Creatures are too the part takes of God’s mercy and love since they exist along with the human species.

[24] Chakkalakkal, Ramayana the Indian Ideal. 110.

[25]Raghunathan, Srimad Valmiki Ramayana, Vol. 1, xviii.

[26] Sivananda, Essence of Ramayana, 211.

[27] Sivananda, Essence of Ramayana, 211.

[28] Narayanaswamy, P.V., “Rama: The Embodiment of Righteousness”, Bhavans 26, 27 1980 (January-July), 26.

[29]Ravana says that all these happened due to the fate..he knows that Rama is Vishnu the merciful god even mandodhari invites him to realise the imperishability of Rama. She is trying for peace settlement and takes the exile. Sivananda, Essence of Ramayana.121.

[30] Sivanda, The essence of Ramayana, 113.

[31] Moksha is attained trough the ascetic practices and in the Ramayana lord Rama is the epitome of the austere practices of asceticism through renunciation. The four stages of life for instance Ashramas, Brahnacharin, Grihasta and vanaprastha. The first three is governed by Dharma. I would say that Rama fulfilled all these duty as an individual (visheshadharma), a general duty (sadharana dharma), duty of the cast (varnashrama dharma), appropriate duties of different stages of life (Ashramadhrama) and (apaddharma) which is an exception in dealing with difficult situations.

[32]Raghunathan, Srimad Valmiki Ramayana, Vol. 1, xvii.

[33] In the story of rishi Vishvamitra it says so. Do thou o valiant Rama destroy this terrible rakshasi tataka for the welfare of Brahmanas. This plea of rishi is heard by Rama and he takes decision to help the Vishvamitra. Sivananda, Essence of Ramayana, 27.

[34] Raghunathan, Srimad Valmiki Ramayana, vol. 1, xxvii.

[35] Tamasik quality in a person exhibit mistakes good to be bad and bad to be good.

[36] Sivananda, The Essence of Ramayana, 63.

[37] Raghunathan, Srimad Valmiki Ramayana, vol. 1, xxvi.

[38] Chakkalakkal, Ramayana the Indian Ideal, 19.

[39] Chakkalakkal, Ramayana the Indian Ideal, 56.

[40] Raghunathan, Srimad Valmiki Ramayana, Vol. 36.

[41] Chakkalakkal, Saju. Ramayana and the Indian Ideal, 27.

[42] Sivananda, The essence of Ramayana, 106.

[43] Sivananda, The essence of Ramayana, 114.

[44] Sivananda, The essence of Ramayana, 114.

[45] Sastri, Lectures on the Ramayana, 251.

[46] Sivananda, The essence of Ramayana, 138.

[47]Raghunathan, Srimad Valmiki Ramayana, Vol. 1, XVI.

[48] Narayanaswamy, P.V., “Rama: The Embodiment of Righteousness”, Bhavans 26, 27 1980 (January-July), 23.

[49] Raghunathan, Srimad Valmiki Ramayana, vol. 1, xxxvi.

[50] Raghunathan, Srimad Valmiki Ramayana, vol. 1, xxvi.

[51] Raghunathan, Srimad Valmiki Ramayana, vol. 1, xxxvi.

[52] Sivananda, The essence of Ramayana, 4.