Veda in Ramayana

Ramayana could be regarded as a bridge between Vedic and post-Vedic culture of India. It bears a close relation with the thought, practice and philosophy of Veda. Ramayana forms a commentary also to Vedas since Vedic element is portrayed in a narrative way; and in a story form. Looking at the vast literature after Veda, one would feel that such literature formed entirely a continuous stream to uphold the objectives of Veda and also pass on the cultural wealth of Veda.

Indian tradition points out that Rama was that Supreme being (Pare pumaan) who should be known and understood in Veda while Ramayana assumed the place of Veda itself. ^l
That is, the importance, of Rama and Ramayana equalled with that supreme being and Vedas themselves respectively, Moreover, it is not a wonder when references to Veda are found enormously in the epic.

Rama, the protagonist of the epic, maintained his manhood confronting boldly all kinds of situations, viz., good, bad and indifferent all through his life. Rama worked a tough way in that manner and came to be recognised as God. Saptaha Brahmana of YV lays down that men become gods after sacrifices. After all, never sacrifice looks for limitation. Sacrifice, in case of Rama, was his determination to teach a lesson to that sinner who steals away the wives of others. According to him death was the punishment prescribed for such a sinner. Also, he gave up everything in order to keep up the words of his father. Rama is a Karmayogin (practical man). Valmiki often called him with epithets like Aacaarakovida. Japakovida, etc. Rama lived the rigorous discipline of Vedic life. Ramayana elucidates in its full length; Rama’s personality in that light and elevating him to the identity as Supreme Being.

Ramayana further is a work interpreting Veda and Veda-dharma besides adding various practices prevalent at that time. Valmiki by himself, is a seer like that of Veda. In addition to that Valmiki showed himself in the work as a poet of extraordinary skill and merit in poetic composition. Valmiki pleaded for the performance of sacrifices also. Many of the Vedic deities continue to exist in Ramayana; even though they underwent certain changes in the nature, character and responsibilities. A study of all the deities of Veda from the viewpoint of Ramayana would be highly rewarding. Valmiki reechoed that sacrifices when performed with due regard to tradition would fetch prosperity on earth. He also extended a promise there would follow, viz., attainment of Punyalokas after successful performance of the Yajnaas after death.

Baala Kaanda, Aranya Kaanda and the Yuddha Kaanda of Ramayana bear better scope to gather all about Veda and its extent. The other sections of the epic, however, contain here and there references regarding Veda but they are only incidental. Moreover, it could be said that the vein of Veda passes through the whole book so that the work becomes highly sensitive disclosing the wealth of Veda.

The first book of Ramayana is rich with references to Veda because it mentioned and described also certain Vedic sacrifices and a few optional rites (e.g., Putrakamyeshti). The epic contains ritualistic vocabulary of Veda quite freely employed. Ramayana informs that, Dasaratha was the Aahartaa for several sacrifices like many Raajasuyas and Asvamedhas. He lived a full length of life making aaptadakshinas to the needy. He attained consequently–the epic points out–better regions after death on earth. According to Valmiki, Dasaratha was also one who lived the religion of Veda. Under the banner of Veda, normally, any piece of work, assumes significance of greater importance. In such, for example, the epic also is one which acclaimed both academic and religious significance.

Having thus noted above briefly regarding the epic and its hero, let us discuss below the Veda and its scope as discernible in Ramayana.

The term ‘Veda’ occurs several times in Ramayana. The term seems to mean either Veda or Upaveda. It further depended upon the context. Sruti, Vidya, Nigama, Saastra, etc., are the synonyms of the term Veda employed alternately in Ramayana. The terms alone have individually even greater meaning and significance. All that could only add to the importance and definition of Veda. Valmiki suggests through his style, that Veda is revelation (Apaurusheya) and never human authorship for Veda could be imagined. Thus Valmiki seems to support and subscribe to the age-old opinion that Veda is apaurusheya while the origin of Veda has always been controversial. Ramayana further adds that the various injunctions laid down in Veda in respect of performance of sacrifices, life and philosophy, etc., should be adhered with reverence; and they should neither be questioned.

RV, YV and SV are mentioned in the epic. It is, however, possible to trace the title and the character of AV in it. AV seems to have had not attained a status that of Veda yet in Ramayana. References to AV element, however, have found abundantly in the epic. Dhanurveda, an offshoot of YV, is one among those Upavedas, that is particularly mentioned.

Further Ramayana seems to distinguish Veda into two divisions, viz., Brahmaveda and Kshatraveda. It is so divided probably because of the intrinsic nature and character of respective Vedas. The illustrious Vedic seer Visvaamitra is complemented to be quite conversant with these divisions of Veda (Brahmaveda vidam sreshta, Kshatraveda vidaam api).² Here such a distinction could also be with reference to the knowledge of the world and that beyond too.

The epic repeatedly emphasises that Veda is true, permanent, ancient and everlasting and also that it is highly resourceful for Jnaana and Vijnaana. Ramayana points out a fact that even birds knew well the value and greatness of Veda. In such case, what to speak of human beings? Jataayu, for example, points out ³ to Ravana that Sita cannot be attacked or spoiled like Veda. This suggests that Veda is eternal and unassailable. Here Jataayu compared Sita to Veda and Veda’s invincible greatness and character. On the other hand, such a situation stresses that to know Veda and its extent is as tough as finding out the whereabouts of Sita for Rama. And so on. An episode of that order reveals the greatness of Veda.

Ramayana holds in high esteem all that is found in Veda. The various expressions like Vedeshu nishthitam Vedoktam, Vedopabrmhitam, saastra drishtena, etc., which occur often in the text, meaning the authority of Veda would only indicate the prominence for the contents and utterings in Veda and its position of esteem. Moreover, the same, further, points out the vastness in nature of the contents of Veda. Ramayana is aware of the volume of Veda and its sway on the life and philosophy of beings.

Ramayana seems not happy at the idea of dating Veda ⁴ to a certain period and to such other conclusions as is attempted by modern scholars. Rather the work is convinced that Veda is simply ancient (Sanaatana) and that Dharma which is inculcated therein to be simply Sanaatana Dharma. Further there may not be any better reasoning to question all that. Moreover, after Ramayana even, there appear many attempts in later literature elucidating and interpreting the society of the ancient times, viz., of Veda and further attributing a value that the thoughts of that day to be highly sophisticated and commendable, worth to be practised in life. However, Ramayana occupies a significant place in that direction. The work is quite close to Veda. This is true in a sense that the epic imbibes the spirit and the style of Veda.

Vedaangas, the members of Veda, are also mentioned in the epic. Vyaakarana, Jyotisha, Siksha, Kalpa are some of the Vedaangas which are specifically mentioned by name. Siksha which pertains aspect of a discipline, viz., pronunciation of Veda, is detailed ⁵ to a certain extent in the Kishkindha Kaanda of Ramayana. However, unfortunately, the epic does not mention rules, if any, for correct pronunciation of Vedic passages except that the renderings were made quite correct to the Svaras and aloud too abiding to the relevant rules of pronunciation (Vidhi vad uccaarayan Vedaan). It shows that siksha as Vedaanga had developed well at that time and the learned were conversant with that Ramayana shows awareness of Praatisaakhya literature of Veda also. Praatisaakhyas are the sources for the development of Vyaakarana. Praatisaakhya denotes completeness in that direction, viz., as an aid for pronunciation. Each Veda has a Praatisaakhya of its own. Ramayana, however, mentions only that branch of Vedic literature only.

Ramayana appears to be promoting the aspect of learning Veda (Vedaadhyayana) and therein especially the attempt to devote at first one’s attention for picking up one’s own branch of Veda (Svasakha dhyana ). ⁶ The advantages of learning one’s own branch of knowledge is highly handed in Indian literature. Ramayana held further that Veda should be recited aloud and correctly. Likewise the performance of Vedic rites. It contains further an injunction that if shortcomings befall, that shall jeopardise the life of the sacrificer. Moreover, the epic seems to have made better stress on learning Veda (by heart) only rather than knowing its meaning and making its study further. Ramayana, however, makes a mention of such people who were good both at recitation and interpretational studies of Veda. Further there are several expressions like Vedapaaragah vedavit, Sadangaveda vit, Srotriya, etc., which referred to the existence of Vedic scholars. Both the Brahmanas and Kshatriyas seemed to have evinced interest in learning, and also rather mastering the Veda and Vedaangas. This reveals that it meant by education, only learning of Veda and its allied branches of knowledge. That is, it was Vedic education that was suggested in Ramayana. Everyone pursued the same with interest. Further it is clear that Ramayana meant one as educated when he was well versed in Veda.

Ramayana refers to certain recensions of Veda also. The Taittiriya Saakha of YV and the Taittiriyas and their aacaaryas are also mentioned therein. Likewise reference to Kaathaka Saakha of YV is made in the epic. A reference also is made to the recitations of that recension of YV (Kaathakaalapaas). Such a reference indicated the prominent place assigned to that class of reciters of YV also. The epic mentions also the priests of other Vedas, viz., Hotr (RV), Adhvaryu (YV), Udgatar (SV). These priests were versed in the lore of sacrifice. The same is suggested through certain expressions like Yajnajnah, Yajnavidah, etc., referring to scholars in performing sacrifices, which frequently occur in the epic. The priest of the AV, viz., Brahman, is also mentioned. Probably by Brahmaveda, the epic meant AV only. It was probably so called after the name⁷ of the priest.

A reading of Ramayana convinces one that it belonged to the tradition of YV and the Taittiriya Saakha of KYV in particular. In fact late Dr N. J. Shende, a renowned Vedic scholar of Maharashtra, often held such a view and was expressing it to me quite often during our discussions.

Ramayana brings YV on par with RV, as YV does itself quite often. It points out ⁸ uniquely that a study of YV and RV would bring about politeness (Vineetatva) and richness of memory to its student. The epic, however, seems to praise the study of YV. It prompts the readers that by the study of YV, his power of memory would be strengthened. The study of SV makes one a scholar (Vidushah). As a whole Ramayana stresses that knowledge of all the Vedas (Trayeevidya) results in shaping the personality of its student. It may further be said that Ramayana inclines to stress the value of YV better.

Ramayana enumerates the merits of Vedic learning. It reserved certain special expressions like Sarvavedaina, Vedavidaam varishta, etc., to qualify such a person. It went as a compliment and procured to such a person an honoured position. Rishi who was also a Vedavit received good respect from Kshatriyas. For example, Dasaratha respected the advice of Vasishta and sent his sons with Visvaamitra.

Vasishta was one who distinguished himself in Vedic knowledge and its lore. Ramayana in general refers yet to persons who have had proficiency in the lore other than the priests. Such people were active participants in the games of word-duels (Brahamodyas) at sacrifices which ensued during the intermission of sacrificial performances. The Vedic titles like Aahitaagni, Agnihotrin, etc., which occur in the epic indicate the sacrifices of reputed order and rank as well as the religious distinctions that they held. It appears, the title ‘Somayaajin’ was not known directly in Ramayana. During these days one observes, however, several such Vedic titles of religious distinction and ranks confined merely to the surnames of respective families revealing the past glory of their ancestors. But as appears at least in the society of the Ramayana times, there lived several who enjoyed really such distinctions. Antyeshti (funeral rites), however, discriminated the deceased depending upon the kind of life that he lead while living. Ramayana is emphatic on such distinction too. At the instance of deaths of Dasaratha, Vali and Ravana, details regarding the same could be gathered.

Atharvanic element, otherwise known also as magical element forms the bone of Vedic sacrifices. That is, there will be no direct relation between the Mantra and the employment and their subsequent result. Rather it is difficult to see a chain connecting them. That is, for example, by symbolically kicking a piece of a metal kept on the neck of krishnaajina, one could kill the evil intended, after uttering a Mantra. Such an element is abundant in Ramayana. Prayer has that Atharvanic tinge. Sita, for example, prays Agni repeating the refrain (sitobhava hanumatah) sitting in Asokavana. Consequently Agni at the tip of the tail of Hanuman in Lanka shall not harm Hanuman, having been pleased with her prayers. Here such a repetition bears the mark of Atharvanic element; what Atharvanic element that Veda has given rise, the same is highly nurtured in Ramayana. A separate treatment for such an aspect of Ramayana shall be done at another occasion.

In conclusion the following points may be interesting:

1. Ramayana kept up the tradition of imparting the value of Vedic life and its learning. It supported and elucidated the Vedadharma. It made some of the Vedic gods, yet breathing.

2. The epic mentioned three Vedas directly and suggested the fourth Veda also. The work showed its awareness of entire Vedic literature.

3. It appears that the work followed the tradition of Taittirrya Saakha of YV. It respects the other traditions and recensions of Veda also.

4. Ramayana has offered full support to the Vedic thought, culture and traditions of Veda. It showed aptly its hero Rama to be one who valued the Vedic life and its philosophy in practical life in post-Vedic times. Doubtless indeed such a disciplined life helped the forces of Ramayana to support Rama’s endeavours.

5. Besides the Vedic rites, the work also mentioned other forms of worship like Puja, Sandhya, Japa, etc., which are post-Vedic but which show the continuation of Vedic wisdom. In a nutshell it may be said that Veda enjoyed a good elucidation and support in the Ramayana. It is also clear that Ramayana’s object was to depict the glory of Rama but with the ground and elucidation of ancient Indian wisdom. A search for Vedic material in Ramayana enhances the value of that work and contributes to the permanence of the work also. It is so because everyone held Veda and its knowledge as a veritable source for the advancement of knowledge of this world, and other regions, to the mankind.

References

Notes: Unless otherwise stated the references are of Ramayaaa only.

YV–Yajur Veda; RV–Rig Veda; SV–Sama Veda AV–Adharvana Veda.

¹ Vedavedya pare pumsi jaate Dasarathaatmaje
Vedah praacotasaa aasid sakshaat Ramayanatmanaa.
See Ramayana text, Varanasi Edition. 1957. p. 6.
² The present Visvaamitra of Ramayana may be one who belonged to the family Visvaamitra, the seer of III mandala of RV.
³ Saktah...Vaideheem...na/me pasyatah....Dhruvaam Vedasrutim iva 3-50-3.
⁴ Only when Europeans took to the study of Veda the thought of dating Veda took its origin. Max Mueller seems to be the pioneer in this direction.
⁵ Ref. 4.4: Further Slakshanaaya madhurayaa vaacaa is an oft repeated expression in the epic indicating the required clarity in speech and its pronunciation.
⁶ A few more expressions which denoted for Vedic learning in the epic may be mentioned below from Yuddhakanda:
(1) ...Nityam svaadhaayaya seelatvaat...
(2) ...Vidhivad Vedan cocair adhiyate.
(3) ...a yam svaadhaayaya samayah, saamagaanam upasthitah...etc.
⁷ For a detailed study, see Dr G. V. Devasthali “on the names of AV”. (I. A. 1968)
⁸ Nanrgveda vineetasya naayajurveda dhaarinah naasaamaveda vidushah sakyam evam vibhaashitum. Kish. 3.28. Here the epic points out the results of learning the respective Vedas that would accrue ultimately. The learning, thus, is emphasised to influence the personality of man.