The Forces in the Ramayana

Yantinyaya pravartasya tiryancopi sahayatam
Apanthanam tu gacchantam sodaro’ pi vimuncati

Ramayana contains the birth, growth, prosperity and achievements of Rama. Behind such, there are several forces in the epic which have merged their individual strength and achievements in the interest of universal good. Those forces belonged to different spheres of creation, viz., mythical, semi-mythical, human and animal and so on. Rama could afford the concurrent co-operation of all forces in nature because he stood ready to set out evil headed by Ravana. The term ‘evil’ is used here in the sense of those who have wronged which did not have the sanction of Dharma or Rta. The evil elements prevailed at various centres, at all levels offending the Authority and Dharma. Ravana swerved from the path of Dharma and hence he was punished with death.

Primarily, there are two kinds of forces–positive (good) and negative (evil)–in the Ramayana. They are opposed mutually, One adhered to Dharma and worked out to extinguish those which fell on the side of the negative tendencies. Between the two, the negative remained strong in unity. Hence there came the expediency for several kinds of forces to mate the evil forces. In this connection the deities, the birds and animals, etc., of the creation also became helpful for Rama, a human agency.

The Rakshases are the evil. They proved a thorn and hence a sore to the good. This tendency existed at all levels. Itrather became intolerable when the chief of the Rakshases, viz., Ravana, irritated the chief of men, viz., Rama. That is, the high-handedness prevailed even at summit level, viz., with the emperors. That is felt serious which resulted into war and later into peace. This is exactly the thread running through the beads of the plot of Ramayana.

Valmiki, the author of Ramayana, made vanaras to be responsible to enable these chiefs of the positive and negative forces to meet but in war. In the domain of vanaras too, there existed the impact of such tendencies. Vali and Sugriva were the royal brothers. Vali deprived Sugriva from his privileges. Sugriva was agrieved and was in need of one who would bestow justice to him.

As a sub-event which would connect to the main event of the plot of Ramayana, we have Vali among vanaras who had more or less similar tendencies like Ravana. Vali and Ravana of Ramayana are the two counter-heroes who swerved from Dharma and yielded for trivial temptations. Consequently there rose a common man, viz., Rama, to punish them. Vali and Ravana were the stout devotees of God. Vali was a Aadityopaasakaand Ravana a Sivopaasaka. However, Ravana had fear from Vali because Vali proved a tough guy for him. These two heroes could be termed under the evil class of beings because they wronged violatingDharma.

Speaking about the greatness of Ravana, it may be remembered, he is remembered even today as one among the few listed Siva bhaktas (baana raavana candica nandi bhrungi rataadayah..);a list, which is repeated while the item Sanakasanandanaadi puja of the  nitya devataarcana kriya in the Hindu families. So also Ravana’s son Meghanada was no less a bhakta. In fact he won the grace of Brahma and owned the Brahmaastra, the best of the astraas. The instances above would reveal that they are originally good but overpowered by the saktis and used their mahat in a negative way and became beings of evil. The philosophical explanation, however, behind such was that such strong beings would any day be a menace to the world and so they must be made to err somehow and suffer subsequent punishment. Ravana luckily forgot to ask Brahma for escape from death in the hands of men and animals which in guise proved a boon. As a rule, the enemies search the weak points of the other (randhraanveshino hi vidveshinah). However, that proved a boon for devas.

In the Ravana Samhaara Yajna, even birds came to Rama’s help. Jatayu and his brother Sampati are worth mention here. Valmiki wants to suggest that even the birds were aware of Dharma ant its disciplines. Also the knowledge that those who violate Dharma should be punished and at no cost, the same, however, be neither encouraged, nor tolerated. Uniquely, therefore, the fight between Jatayu and Ravana became proverbial and an historic event.

In the present attempt the prominent force, viz., vanaras and Hanuman in particular are discussed. Without them, however, Rama would hardly have been a hero of repute. Rather Valmiki wanted Hanuman to be the link or kindling force for Rama, quite dynamic at various critical and joyous occasion.

Vanaras are the military forces for Rama, a man. It was designed to be so, as tradition explains, because Ravana’s end could be achieved through them.

Vanaras are the semi-divine (mythical) beings in the Ramayana endowed with all the eminence enough to meet the requirements of war, a kind which was unmatchable and incomparable.

The term vanara, if read, naro va, by shifting the Sanskrit prefix va, to the other side of the term nara(man), probably the worth exhibited by that class ofbeings in the Ramayana would not appear to be an exaggeration. Rather it ppints out that, that class is an alternative for man (“or man”) and what is, therefore, possible for human forces, thesame could be expected fromsuch beings also. On the same lines, the other terms like kimnaras, kimpurushas, etc., could be analysed. That vyakaranamsasuggests also that those beings are not far removed from the human plane of activity.

Prof. Griffith elsewhere adds while discussing vanaras “……it should be remembered that monkeys of an Indian forest, the “bough-deer” as the poets call them, are very different animals than (those)…..in the Zoological Garden of London.” Rather also Prof. Griffith quotes in support, the view of great English epic writer Milton who held the monkeys of Ramayana to be the “semi-divine beings without any doubt.” This kind of explanation, truly felt, is supposed to banish the illusion in the European minds which suspected the creation of such beings to be ridiculous and undignified.

Vanaras are first mentioned in the Balakanda of the Ramayana. Later from Kishkindhakanda and onwards, there is elaboration of details in respect of vanaras and their activities. That is, the role of vanaras occupied a major part of the Ramayana. Therefore, their importance cannot be denied. They are benefactors to Rama.

As mentioned before, Vali was, originally, the chief of the vanaras. Overwhelmed by anger unto Sugriva, due toan incident, indiscreetly Vali went out of the discipline of Dharma and offended Sugriva. The strong event in that was Vali took away for his pleasure even the wife of Sugriva besides the portion of land of his brother. Thus injustice prevailed even there.

Rama was a Samaanadharmawho experienced a similar plight. ­Therefore, the tie of friendship between Sugriva and Rama became stronger and rose to classical level.

On the side of Sugriva, there was no other faithful vanara who proved always a solace and inspiration to Sugriva. Hanuman­ stands unique for a number of considerations in the galaxy of vanaras. Hanuman is made to utter before Ravana that what Ravana saw and experienced was only one vanara, out of several thousands such in the Kishkindha, where Sugriva ruled. This was enough to make fear start in the heart of Ravana. Moreover, Sugriva could prove himself a good friend to Rama only because of the prop and support rendered by Hanuman.

Further Ramayana rests itself on two chief forces, viz., Sita and Hanuman. These were the steering forces for the long run of the story.

Originally Sita became a cause, for, Ravana’s eyes did not stop until she was taken away from Rama for his use. Rama rather loved her so immensely that he was unprepared to rest until that sinner was punished with death. Rather Rama compelled himself to that task because he did not wish to see a slur on the beautiful face of his dynasty (Raghuvamsa) which never knew any such earlier.

Hanuman’s path for glory and achievement started right from such conviction of Rama. Then we divest ourselves to compare Rama and Hanuman, we notice several features common to both. Rama struggled all along like Man.Lately he was reminded of his Divineness in him and recognition also as a devatawas pointed out. In Rama we see the Vedic doctrine that man could attain God-head through sacrifice where sacrifice could mean enterprise of value and virtue. In case of Hanuman, however, the same formula holds good. Hanuman also like man employed his powers of strength and intelligence and struggled all along to help Rama who may be regarded as the yajamanaof the Ravana Samhaara mahayajna. Like Rama, Hanuman was also recognised as one who strove to higher planes of honour sheerly by dint of his work. The event of Hanurnan’s rise to such recognition points out that any one irrespective of caste, creed, colour and sex could afford to rise in case work which is a sacrifice and hence Tapas persisted. Hanuman was hymned and almost literally worshipped by no less a person than Rama himself. Originally Angada was one who knew the secret of strength of Hanuman. Hence at right time by proper praise, he inspired him for the great task of leaping over the ocean and return.

Rama and Hanuman are seen recognised of their worth and potentialities in the Yuddhakanda. Rama was quite happy with Hanuman when he praised him in the first canto of the Kanda being convinced of his abilities. At each stage, however, Hanuman remembered Rama and felt a pleasure to sing the glory of Rama repeatedly even.

Now we turn to the biographical details of Hanuman. Here-under a few of such details are recorded in appreciation. (For a fuller description of the same the reader is advised to see Prof. Hopkins “The Epic Mythology” p. 13.)

It may be noted that the details of Hanuman’s life and achievements varied in sizes in the literature that existed other than Valmiki Ramayana. However, all such elaboration of details would only go to support the mahatof the character Hanuman. This certified him for eminence and reputation. Hanuman is regarded as a deity also. It is in accord with the Vedic definition of a deity. The Veda regarded any object as a deity in case it was hymned in recognition of its mahatand subsequent achievements.

Hanuman afforded all risks which led to success only at all times. Shakespeare, the great dramatist, said, “Some are born great, some achieve greatness and some have greatness thrust upon.” In case of Hanuman, however, that statement is quite true fully. He is born great, achieved greatness and greatness was thrust upon him also as times progressed. In our Indian literature, however, there are several characters which typically participated and accredited themselves for those items of greatness. For example, Mahabharata contains several heroes who made their course of life accordingly.

Hanuman was the blessed grace of Vayu, the wind-god, to Anjana who was a nymph. The boy inherited the beauty and strength of his parents. He coveted Lord Aaditya (Surya) that pealed handsome in the horizon. But that desire made him. Hanuman, affecting his hanus. Thus Hanuman is one born to semi-mythic and mythical personages and is an interesting off- spring. It is often argued that the results of the inter-caste /class dalliances in the sex would be quite astonishing. The science bears several biological and other explanations for the same. Vidura of Mahabharata may be cited as another example.

Hanuman is first mentioned in the Balakanda along with other vanaras. In the Sundarakanda, Valmiki concentrated Hanuman and made him quite busy in finding out Sita. Valrniki gave right importance to Hanuman by devoting a full length of a kanda. Looking at such probably, a controversy exists as to the hero of Ramayana, Sundarakanda in particular. The celebrated hero Rama could not be seen concentrated so much. The appreciation. however, goes to Valmiki for his scale and able characterisation in its analysis and building.

The life of Hanuman as could be traced in the Ramayana is laden with sincere work and achievements. This phase is a lesson too. Hanuman has several firsts to his credit which supported directly or indirectly for his greatness.

Mostly Hanuman appears to us as a successful envoy (duta) who prolonged the course of Ramayana. He was responsible for the friendship between Sugriva and Rama. He brought news to Rama regarding Sita and her whereabouts. He described Ravana and his city to Rama. Finally he communicated personally the happy tidings of return of Rama to Bharata at Ayodhya. He, thus, is shown to be a hope and inspiration for those who remained in suffering. It may not be out of the way when he is likened to Agni who was regarded as dutain the Veda. The context and sphere of activity between both, however, differed. In his behaviour and conduct in the capacity of a duta, Hanuman set out a few principles which became essential to anyone under that situation.
A few may be noted below. Hanuman proved himself to be having control over his senses both internal and external. Likewise ability in wit and presence of mind. His former quality is evidenced when he spoke with confidence that his mind remained pure; uncorrupted, while he saw the ladies of Ravana in his private chamber. With the grace of presence of mind, he managed intelligently his stay in the Ravana’s city and fulfilled the mission in a redoubled way. That is, Hanuman did not only see Sita but exhibited the shock of vanaras to Ravana and his people.

Hanuman is noted for his undaunted courage and prowess. He defeated and destroyed several rakshases. He killed Aksha, the son of Ravana. He killed both male and female rakshases. However, Hanuman is noted to have taken care to trouble the female rakshases. Among such Tarasa and Lankini may be mentioned.

Hanuman is a cultured and civilized being. He has great learning and laudable modesty. The same was very well appreciaed by Rama. His pronunciation of Sanskrit sounds was quite perfect. As he is a semi-divine creature, he is described to be a Kamarupin, viz., capable to assume any form of his like. Ramayana mentions that only once he used this vidyawhen he appeared primarily before the brothers Rama and Lakshmana, in the form of a mendicant. But there are instances when he changed sizes of his personality pressed by the circumstances. For example, before Sita, Hanuman showed off his capability.

In him are embodied the virtues of loyalty, tenacity of purpose and devotion to work and so on. Under no circumstance he endangered such virtues.

There does not lack humour in the eventful life of Hanuman. Valmiki provides many instances in his work to illustrate this feature in him. For example, we may note the event of mushtiyuddha(boxing) of Hanuman with Ravana. Hanuman and Ravana aimed seriously to end the life of the other with their powerful blows. When Hanuman gave a deep blow to Ravana’s cheek, Ravana after recouping himself luded Hanuman, “Sadhu, vanaraviryena slaghaniyosi me ripuh”(Bravo, O monkey, indeed you are my laudable enemy). In reply (sadly Hanuman said, “dhigastu me viryena yastvam jivasi ravana” (Fie, with my valour, O Ravana, youare yet breathing) expressing penitence for his failure. Also to keep up the characteristics of his nature by birth, he is indeed appraised as a mahakapi. This can be noted when he mistook Mandodari for Sita; likewise in his actions at the Asokavana and Madhuvana. Also when he was not able to locate the herb Sanjivini, he brought the mountain itself to the feet of the physician. Herein, apart from the grain of humour, we are led to appreciate Hanuman’s strength and presence of mind as well, to suit to the anxiety of the hour of the situation.

Valmiki has portrayed Hanuman to be also a subject for moods like dismay, disappointment, dejection, etc. (See Ramayana 6. 12. 1. 25) Despite, he made him to realise nirvedato be the enemy of Dhairyaand it is a cause for failure in serious enterprises. Rather Hanuman experienced such a height of nirvedathat thought for suicide also entered influencing him. Fortunately, since he was a buddhimanendowed with balance of mind, he was able to foresee the dire consequences that might follow. So he resisted all such sweet temptations. Valmiki indeed dedicated a few cantos here and there corresponding to the vishaadaof Hanuman. This suggests that: any strong man of action need face some such moods, if not, probably the success would not woo him ultimately. In this regard one can understand Hanuman to be one sensible enough to respond to the seriousness of the situations. However, he set a lesson that a little application of knowledge in the proper manner to be necessary to outwit several such crises. This formula is well said in the Sanskrit quotation viz., jnanam vijnana sahitam (knowledge together with application).

Looking at the huge force embodied in Hanuman, it is said that he is the living force of his father Vayu. In his case, the formula (atmavai putranamasi) is very well remembered.

Coming to the private life of Hanuman, he is a bachelor in the true sense. Perhaps because of such unique eminence, he was able to turn out deeds that astonished the world. He considered to see women in their private positions and careless postures as sin or dharmalopa. He felt that in case it happened atonement should be thought of. The reasoning that Hanuman gave justifying himself in the Sundarakanda of the Ramayana in that connection is simply marvellous. He makes it clear that women should be searched among women, and so in such pursuits the mind should be maintained pure.

It appears Hanuman did not have an opportunity to see a beautiful woman. Since Rama had told him that Sita was beautiful, he began suspecting Mandodari to be Sita since she possessed the features of a beautiful woman. Rather this imagination is quite true to his nature.

Hanuman had good relations with his colleagues and people of his race. So also the same was extended to Rama and his people. But in respect of Sugriva and his conduct, he had a little dissatisfaction, but he never showed it out. Hanuman moved everywhere as a mouthpiece of his masters and proved himself a faithful servant. Even though he did not have any enmity with rakshases he earned it because he belonged to Rama who stood to work to extinguish evil and adharmain the world.

In this manner it is possible to enumerate the qualities and corresponding achievements of Hanuman. Suffice it to say that Hanuman in Valmiki Ramayana is portrayed as a being who strove to Godhead. In a nutshell, we may also note that Hanuman is remarkable in his office as an envoy endowed with the qualities of simplicity and devotion to work. Though Hanuman was a beast primarily, he raised himself to his level and proved himself something more than all that.

The features enumerated and other qualities contained in Hanuman made him a deity. As times progressed Hanuman came to be emphasised as a God. The same is noticed when he is regarded among the deities who bestowed the fulfilment of desires. Further it will be interesting to note that in case, the epithets attributed to Hanuman are brought together under a column, it would be “namavali” which could amount to any number (above hundred). After all, every namavaliof every deity contains epithets in glorification of the mahotof that deity. In such strain, Hanuman, however, is no exception. Hanuman moreover, possessed all mahatand knack of success also.

A discussion of other forces mentioned, would be taken up at another occasion. But it may be noted that there came many forces into service and enabled Rama to face Ravana.

The plot of Ramayana, in guise, seems to be on the analogy of Devaasura war which is an age-old affair. At no time permanent relief could be attained. Ramayana on the other hand, re-echoes, with a long story to illustrate the saying “Satyam eva jayate na anrtam.”

To conclude this, our discussion, the following may be noted:

1. Ramayana represents a particular phase of the long trouble when the positive and negative forces always tend to be at loggerheads.
2. The positive force needed to be fortified with forces of several planes because the negative force proved too strong.
3. Vanaras are the beings responsible for the success of Rama who set himself to punish those wronged and offended Dharma.
4. Hanuman is another example, next to Rama, who by dint of hard work and devotion, could rise to the sea of Godhead, or to the highest honour of everlasting value. Further Hanuman’s life is a lesson that contains tips for success and prosperity.
5. Valmiki is great for he has wielded well characters belonging to various strata of creation to fulfil the mission of his kavya and therefore his work appears fresh always like the reel in the Spring Season.

“Rmayana maha mala ratnam vande”