The country is abuzz with ‘Rama’, the hero of the immortal epic Ramayana, worshipped as God by millions, whose name reverberates across Bharat, in whose name a grand temple is being built in Ayodhya, where he is believed to have been born, and in whose name a mosque was demolished three decades ago.
Beyond the divine aura surrounding his name, Rama has captivated the minds of politicians, businessmen, economists, sociologists, scientists, and psychologists, each interpreting him through the lens of their respective disciplines. An economist is delighted that a small town is being transformed into a city generating economic growth; business tycoons are thrilled about the millions of rupees they can rake in; a sociologist is busy analysing the impact of Rama’s name on society; rationalist scientists are visiting temples to pray for the success of their launches; psychologists are wondering if Rama can be the remedy for many of the mental ills they are unable to diagnose; and politicians are chanting Ramanama for their own selfish agendas.
In the midst of all the din and bustle, the essence of Rama’s character has receded into the background. According to the original Ramayana, Valmiki, the author of the epic, asks Narada, “Who was the greatest person who ever lived?” Narada narrates the story of Rama, son of Kausalya and King Dasaratha, of the Ikshavaku lineage. Without delving into the myriad events of Rama’s life and the various facets of his personality, which are well known, I emphasise here the portrayal of Rama as Maryada Purusha, the ‘ideal man’.
Though Rama is considered an avatar, Valmiki’s depiction is that of an ideal man, and that makes the story more relevant today. The hero of the Ramayana is perceived as an ideal son who implicitly obeyed his father’s word, a disciple, a destroyer of demons, a brother who refused to take the crown back from the younger Bharata, a friend fulfilling the promises made to Sugriva and Vibhishana by making them kings, a husband who remained chaste (some question his acts of imposing agni pariksha on Sita and her subsequent banishment), and an ideal ruler who ensured peace in his kingdom and justice to the people.
There are broadly two aspects of a Purushothama: personal conduct and competence as a ruler or leader. On both counts, Rama shines as an ideal person. Gandhiji, highly influenced by Ramayana and Rama, wrote in Young India in 1929: “By Ram Rajya, I do not mean Hindu Raj. I mean Ram Raj, the kingdom of god. For me, Ram and Rahim are one and the same. I acknowledge no other God except the one God of truth and righteousness. Whether Ram of my imagination ever lived on this earth, the ancient ideal of the Ramayana is undoubtedly one of democracy, in which the meanest citizen could be sure of swift justice without an elaborate and costly procedure.” For Gandhiji, true Ram Rajya would ensure “equal rights to both prince and pauper.”
The conception of Rama Rajya as one that provides equal rights to all citizens without any discrimination is illustrated in the Ramayana through characters like Jatayu, Sabari, and Hanuman. They represent the lower and marginalised castes, communities, and species of society, what in modern terminology may be termed ‘subaltern’. Jatayu was the son of Aruna and Shyeni, who have the form of an eagle or Garuda. When Sita was abducted by Ravana, Jatayu tries to save Sita, waging a relentless battle, but gets severely wounded and falls to the ground. He eagerly waits for Rama to pass on the message about Sita, and he dies as a hero. Sabari, an aged, simple tribal lady deeply devoted to Rama, looks forward to offering him a fruit (tasted to make sure it’s sweet) and seeking his blessings. Hanuman, the half-monkey, half-human, most loyal devotee carrying Rama in his heart and endowed with special powers, helps his master rescue Sita. Representing strength, he is a popular deity, with many temples dedicated to him. Rama treats all such subalterns equally and with great kindness.
The principle of equality, now enshrined as a fundamental right in our Constitution, was very much a part of Rama’s reign. In Bhagavata, Lord Krishna is seen treating his childhood friend, Sudama, living in utter poverty, with the same affection as before and bestowing prosperity on him. Was not the Buddha of royal lineage the very epitome of equality, embracing both prince and pauper? Didn’t Basaveshwara, a Brahmin by birth, preach and practice equal treatment of people of even the lowest castes? In spite of such a great tradition, why is our society so deeply unequal now, divided by caste, community, religion, and politics? We seem to have forgotten even the recent examples set by modern greats like Jyotiba Phule, Swami Vivekananda, Mahatma Gandhi, and Ambedkar.
Can the inauguration of the grandest of temples for Sri Rama at Ayodhya on January 22 mark a new beginning for ushering in peace, communal harmony, and a spirit of equality? While the magnificence of the temple has thrilled most Hindus, and many are rushing to Ayodhya to witness the great spectacle, it is good to remember that more than the structures, the statues, and the airport, what is important is imbibing the values of Sri Rama as Maryada Purusha, the ideal ruler and the ideal human being. Can our leaders of both the ruling and opposition parties, whichever party is in power, give a thought to the people of the country and ensure justice for all sections of society?
May I appeal to you, Hon Prime Minister, with your deep devotion to Sri Rama, having undertaken an 11-day vrat prior to the installation of Ram Lalla in the new temple, to act as a unifier (not withstanding your tirade against opposition parties for political purposes and their barbs against you), promoting a spirit of brotherhood among different castes, communities, and religions, and ensuring social harmony, which is the greatest need of the hour? Given your present status and popularity, this is not an impossible task. Let me recall the words Sri Rama spoke to Vibhishana when the latter was lamenting the death of Ravana: “Ravana fought like a true warrior and fell fighting like a hero... Death ends all enmity. I, his former foe, can even perform his obsequies. Your brother is my brother too, is he not?”
The greatest tribute you can pay to Sri Rama on this occasion is to invoke him as Maryada Purushothama and, to the extent possible, translate his ideals into action.
(The writer is a former chief secretary, Government of Karnataka)