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
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.
[4] Narayanaswamy,
P.V., “Rama: The Embodiment of Righteousness”, Bhavans 26, 27 1980
(January-July), 26.
[5] Rao, Encyclopaedia of Hinduism,
Vol.V, 533.
[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.
[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.
[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.
[17] Valmiki
interprets these two birds as Rama and Sita and Ravana as the cruel Hunter. Sivananda,
Essence of Ramayana, 23.
[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.
[26] 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.
[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.
[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.
[48] Narayanaswamy,
P.V., “Rama: The Embodiment of Righteousness”, Bhavans 26, 27 1980
(January-July), 23.
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