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RAMA
LORD RAMA stands out as the most glorious of all characters found
in scriptural literature. In the Ramayana Sage Valmiki has symbolised
Rama as an ideal of perfection. No other Chatacter has been described
with such idealistic perfection displayed in all aspects of life in
a single individual.
The human personality consists of different facets functioning in
diverse aspects of life. In most human beings only one or two of these
facets are well-developed. The rest lack perfection. In the life of
Rama each facet of human personality is seen projected to absolute
perfection. Thus, the various roles. that Rama played in his lifetime
were of idealistic perfection. He was a perfect son, an ideal king,
a true husband, a real friend, a devoted brother, a noble enemy etc.
While painting the picture of each facet of his personality, Valmiki
would not compromise with its highest standard of perfection. Consequently
when the sage high-lighted one facet of Rama's personality to absolute
Perfection he could not do justice to other aspects. That explains
why some critics read certain apparent inconsistencies in the divine
character of Rama.
One such instance is the criticism levelled against Rama for leaving
his aged father, King Dasaratha, and going away to the forest. Dasaratha
was protesting against Rama's departure from the palace. Rama himself
knew that his father would not survive the sorrow of his exile, yet
Rama left. This criticism has no bearing when one understands the
role that Rama was playing at that time. Sage Valmiki was depicting
Rama in that episode as an ideal son to a father. An exaggerated situation
was created purposely to highlight the greatness of the son in Rama.
Consider the facts of the situation. It was the eve of Rama's coronation.
All the subjects of Ayodhya were eagerIy waiting for the coronation
of the young king. And Rama himself was aware of his duty to them.
His stepmother Kaikeyi's demand to have his younger brother Bharata
crowned and Rama sent away to the forest was preposterous to say the
least, in the light of the irresistible love that his parents bore
for him and he for them. In spite of all these extreme challenges
Rama stood out as areal son. Discharging a sons duty to fulfil the
father's promise in, spite of the insurmountable obstacles. Rama would
not compromise with the fulfilment of his duty as a true son. All
other considerations were kept aside while this aspect of his character
was highlighted. That is the way one has to study and appreciate the
beauty of Rama's character.
Another common criticism of Rama's chamcter is his action in sending
away his queen Sita to the forest: in response to an irresponsible
prattle of a washerman questioning the purity of the queen. Here again
one aspect of Rama's personality is highlighted almost to a point
of fault and that is his ideal kingship. An ideal king in those days
was one who was accepted by all his subjects unlike the present system
of majority, or at times minority rule. So when King Rama heard a
single dissenting voice against him, he made the greatest sacrifice
in sending his queen away. This action of Rama, though apparently
absurd, portrays the sanctity that he attached to accepted standards
of ideal kingship in his days.
In striking contrast to this gesture you find the deep concern of
a husband in Rama when Sita was carried away by Ravana. In that situation
Rama displayed the ideal husband that he was. He put forth superhuman
efforts until he regained Sita.
Another serious criticism of Rama's character is his apparent cowardice
when he hid behind a tree to shoot his arrow at Vali. Vali and Sugriva
were kings of the monkeys. Vali was the vicious king who threw his
brother Sugriva out and usurped the throne. On Sugriva's representation
to Rama, Rama devised a plan to help him out of his troubles. He bade
Sugriva challenge his brother and fight him. As the fight was in progress
Rama shot down Vali from his hiding place behind a tree. Here again
is the friend in Rama blown up to a point of fault. Rama would go
to any extent to help a friend. Besides this character being demoristrated
there is a deeper mystical significance in this episode which Valmiki
is trying to convey to mankind.
Vali, thevicious immoral brother, represents lust, the lower nature
of man, Sugriva, the virtuous and moral brother, represents man's
higher nature. Vali is said to have gone through extensive austerity,
tapas and earned a boon. By this boon he acquired half the strength
of the adversary whom he met in battle. Consequently, he was able
to over-power anyone because half the strength gained thereby plus
his own was always more than that of the opponent. All this was meant
to convey that the sense-objects of the world are extremely powerful.
The power of lust has toppled great minds. The moment man comes in
contact with the sense-objects the latter draws away half his strength
and overpowers him. Man becomes a slave to his own senses. In this
episode Valmiki suggests to mankind the means of overcoming the power
of lust. As long as man is in the midst of sense-objects it is extremely
difficult to exercise his control and overcome temptations. The way
to deal with them successfully is to stay away from them initially
until he gains sufficient control over them. This is a practical approach
to self-control. It is not to be construed as escapism. When a man
is already under the influence or the senses he cannot afford to mix
freely with the sense- objects in question. The initial abstinence
is therefore recommended as a practical approach to gain the control
over them. Once man gains self-control he can then afford to mix freely
with the sense-objects. This idea is communicated by Rama avoiding
Vali and shooting him from a distance.
Lord Rama carried his bow and arrows all the time. This symbolises
his alertness and readiness to fight against iniquity and thus establish
justice and peace. Iniquity will always be there in this world. By
his example Rama gives mankind strength and conviction to fight it.
Man ought not to be weak and accept unrighteousness passively. He
has to rise actively against anything that is inconsistent or contrary
to righteousness or morality. That is called aggressive goodness.
Rama, Krsna and all other gods wielded weapons which symbolised this
quality that man needs to develop. They stand for righteousness and
oppose and destroy all that is unrighteous. Thus, throughout the Ramayana
there are several such actions and anecdotes expressing the divine
brilliance of the ideal persoriality of Lord Rama.
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