Research Question

Is Rama a righteous character in Valmikis Ramayana?

Introduction:

Composition of Ramayanas began around the third century or second century BC [1]. There were

many Ramayanas evolved during that period. Most scholars would believe

that Valmikis Ramayana was the most extensive early literary treatment of the life of Rama [1] .

In Valmikis Ramayana, Rama is the central character of story. In the paper, a wide survey of

Ramas character in Valmikis Ramayana is explored.

In India, people believe Rama as the most righteous and ideal person. His characters is symbol

of morality" in Hinduism. But I personally feels, it is not so. Certain acts of Rama

disturbed many peoples belief. Various authors criticized Ramas character based on

different incidents. Kathleen Erndl highlights the behavior of Rama by explaining the

event of Surpanakha mutilation which was the primary cause of Sitas abduction

[1]. David Shulmans essay analyses exposed Ramas character as the most

ruthless character. He left Sita when she needed him the most during her

pregnancy [1]. So in this essay, I will throw light on various section of Ramayana to come up

with better comprehension of his character.

1. Bala kanda :

Rama appeared as an obedient son for his father, goes to kill many demons on his fathers

command who distracted his guru Vishvamitra from yajna and rituals[2]. He easily stringed and
broke the Haradhanu - (the bow of Shiva) into halves - at the royal court of king Janaka, was

married to Sita.

In this section, Rama is explored as an obedient, powerful and brave character who killed many

demons and obedient to his guru and father.

2.Ayodhya Kanda:

After marriage, Rama came back Ayodhya. Dasratha(The father of Rama) wanted to enthrone

Rama as a king of Ayodhya and legally Rama has to be crowned as an elder brother[3]. But

Kaikeyis ruthless demand compelled Dasratha to announce Bharata as king and Rama as

fourteen years banbaas[3]. When Laxmanas heared the news, he was red with anger. At the time

Rama politely said Lakshmana that when our father married Kaikeyi, he had made a promise to

grandfather Kekaya that his grandson would be crowned [2]. Here I personally feel, Ramas

behavior was as an ideal brother.

Rama was not happy with this incident, not because he could not be crowned. It is because, why

didnt his father directly tell Rama about Bharatas coronation[2]. He expressed his feelings in

poetic verse(2/19/7) [3].

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I would have happily sacrificed Sita, my kingdom even my life for my brother Bharata" (2/19/6-

7). What is significant here is the idea that Sita could be given away like the one hundred girls

who had formed a part of the dowry. Sita, the married not a person here, she is a mere object of

exchange. This used the social location of women. This part of Ramas character shows
ambiguity towards Sita. She is her wife that does not mean she is an ordinary object that he can

easily sacrifice or maybe according to him he would sacrifice her precious things including Sita.

|| (2/19/6)

|| (2/19/6)

Lakshmana wanted to accompany Rama in the forests. Rama objected, but then relented after a

while. When Sita made the same request, he tried to put her off by reminding her of the travails

of life in the forests. He told her: "Stay back in the city and serve your parents in law. But Sita's

counter argument and so Rama agreed to take her with him. Sita - whom Rama could happily

have given away with Bharata - says: "I would not desire even heaven if you are not there. If I

am separated from you, Rama, I will bid farewell to my life." (2/27/21), 2/19/5). Her words did

not come from a sense of duty, nor from the role model established by chaste wives. They were

spoken out of great love. Rama took her along with him and Sita committed herself to an exile

for thirteen years.

Though Rama's love for his brothers is evident a number of times. He always treated Lakshmana

and Bharata with deep affection, even if Lakshmana served him unremittingly like a slave

engaged in hard labour, Rama gave his shoes to Bharata as a symbol of his own presence, and he

did not give him his upper garments. Here Ramas behavior shows, as superior character even

towards his brother and his brother as an employe.

In the forest, demons would often attack them meditation and the rites of the sages. Rama and

Lakshmana killed many demons. Sita oppose him in this regards. Here Ramas way of

expostulate to persuade her about the killing of demons is nice as it freed saga from terror. He

was polite.

In one of the occasion, Rama met one of his friend Guhaka (The king of hunters) in his kingdom

while travelling through forest. Guhaka welcomes with feast, however Rama rejected his offer by

saying because of his austerity, and he only eat fruits. But Guhaka could oblige them by feeding

their horses what he did (2/50 /43, 44). Later during their deportation, they received foods from

Sagas Atri-Anasuya and Bharadvaja. Is Rama rejected Guhaka proposal because he belonged

form a low caste or he wanted to show his heroic character in-front of the people of Guhakas

Kingdom? He Rama was totally partial with Guhaka.

3.Aranya Kanda

At the time of Sitas abduction, Jatayu was the only saakshi who had watched Ravana. He only

tried to stop Ravana but failed and wounded by Ravana. He died after telling all the incidence to

Rama and Lakshmana. After he died, they performed his last rites as meticulously like their own

father. The character of Rama shows polite and dutiful to elders. After that, Rama stated grieving

and went into great sorrow due to separation from Sita in front of Lakshmana, then Lakshmana

began to comfort him. However, when Lakshmana had abandoned his bride Urmila and followed

Rama into the exile, Rama had not even mentioned that act of sacrifice. What about Lakshmanas

feelings? As an elder brother does Rama should not think about Lakshmana also or he needs

Lakshmana for his self-interest so his feeling about Urmila doesnt matter to him?
Coming back to abduction incident, in which bahaviour of Rama with Surpnakha was totally

cheap which later became the main cause for Sitas abduction. when Surpanakha arrived on the

scene, Rama made fun of her, tease her and advised her to choose Lakshmana instead. Even as a

joke, it was tasteless. Lakshmana's silent and long separation from his wife seemed to be

irrelevant by Rama.

But during Ramas love for Lakshmana was freely expressed. When Lakhamana was

unconscious and were about to die. He lamented: "How would my own life on achieving Sita

good for me? There may be other women who are like Sita but it is very difficult to find brother

like Lakshamana who was always with me at every knock and corner, a brave and good adviser

(6/49/5). Rama mourned and said again: Wives may be fond everywhere. Friends and Relatives

can be had everywher. However, I do not find a brother, born of the same womb, at such a place

whatesoever. (6/101/15) or (Lakshmana), my life left no purpose without you, nor Sita or victory

(6/101/50).

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As we see, Comparison of brothers love with love for his wife looks insignificant. Also, Sita's

love is more committed than Rama's love for her. So he verse points out that a wife can be easily

available whether a brother isnt. Though Lakshmanas facing death, still there should not be

discrimination of love between two people who was with you all the time even at the time of

sorrow. Also Sita is expressed as a same as other woman which can easily be found everywhere.
4. Kishkindha Kanda:

In the Kishkindhya section, Rama and Sugriva became friends for his own personal benefits.

Sugriva's elder brother Bali had deprived him of his wife and kingdom. Rama promised to help

Sugriva, in return to that he had to help Rama in finding Sita. Rama killed Bali while hiding

behind the tree which violets the fundamental rules of combat. Ramas deceit was catch out by

Bali and he abused Rama very rudely before dying (4/17/16). Bali had earlier thought: as a I

conscientious man how can Rama will harm him and can commit sin?" (4/16/5).

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When Bali abused him, a number of false arguments were explained by Rama in his defense:

"Kshatriya kings procure meat for themselves by hunting" whereas Rama had rejected Guhakas

feast by saying he only wild fruits. Bali countered the arguments that Kshatriya kills only five

kinds of beasts in hunt: porpoise, crocodile, cow, snake, rabbit and tortoise. Monkeys are not on

their list" (17/39, 40). Rama said; "In Bharata's Kingdom, living with your sister-in-law is a

crime, I forbid it, I punished you for this. Ramas argument was pointless in this regrads as

Kishkindhya Kingdom was not a part of the Ikshvaku dynasty, it belonged to the monkeys.

5.Sundara Kanda and Yuddha Kanda:

When Hanuman had met Sita, she was so happy at the same time worried to meet her beloved

one .A s a proof of her and Hanumans meeting, she gave a jewel and narrated "a small tale about

his marital life" .When Hanuman brought it to Rama became emotional and said, I won't live

unless I see her, with her large black eyes," (5/66/10). He also said, "She is not safe at all among

the demons, I alone am her savior, she is helpless without me". (6/5/15). But after the war is
over, Sita was eager to meet Rama. Hanuman sent her message to Rama. Rama ordered

Vibhushan to present Sita in the court. Though she wanted to come by herself immediately, she

obeyed her husband. She came on palanquin through a large crowd. Vibhishana tried to dislodge

the crowd but Rama said angrily: "Let Sita come on her own feet (6/114/30).

Then Rama began to express his inner thoughts. He told: I won the battle and also achieved you.

My enemy has been destroyed and I preserve my Raghu vans honor. I kept my promise, I

recovered my self-control (6/115/1-4). After listening this, Sita became emotional and was

feeling proud for her Husband. Rama continued: may you live long. But all the efforts I put in

the war with my colleagues was not meant for you. I did only to save my prestige of my Vansaj.

However your character is no longer loyal. I feel dishonored with you just like presence of lamp

hurt the person who has sore eyes. So I no more need you, you can go nay where you like. No

pious man would accept his who were in arms of Ravana, I cant accept you back and fade of

honor of our Vansaj. I got, what I wanted to get from victory. You are no more needful to me.

You can choose any one you like, Lakshmana, or Bharata, Shatrughna, or Sugriva or Vibhishana.

I guess, Ravana could not have left you pure as you are a beautiful and attractive woman

(6/115/15- 24). Rama says: even if Sita is chaste, she remains unacceptable. She had been

taken away by another man, so just clarified butter which is licked by a dog cannot be used for a

sacrifice.

When Lakshmana wanted to join Rama during his exile. Sumitra (The mother of Lakshmana)

told him to serve Rama as father and Sita as mother. Now Rama is commanding Sita to marry

Lakhmana who is like mother to him. Though in old time, only a widow used to marry his

brother in law. Does Rama says: Since Ravana abducted you and forced to live in his empire,

you are dead to me. He also suggested to marry Sugriva, does that mean, Sita to marry with
monkey. Though Rama was his husband, who gave right Rama to insult Sita in front of monkeys,

mosters and darbaries. When sita was abducted during exile, he was in full of grief. Where is the

conjugal love for Sita now?

He ordered Lakshmana to build a fire and ordered Sita for Agni-priksha to prove her chastity.

Later He told: he has not no doubt about her chastity, it was just a fear of wrongdoing which

later may become cause of abdicate her. Here Ramas character shows the doubtfulness about her

beloved one. He ordered Sita to enter into flame in front of Demon varna, Monkey varna and all

royal public. Did he not care about Sitas feeling? She has to prove loyalty to flame herself.
References:

1. Ramanujan, A. K. "Three Hundred Ramayanas." Five examples and three thoughts of

translation" in Many Ramayanas-The Diversity of a Narrative Tradition in South Asia, ed. Paula

Richman (Delhi, 1992) (1991).

2. Valmikis Ramayana (online available at http://www.valmikiramayan.net/)

3. http://www.ranganayakamma.org/about_some_books.htm

4. Bhattacharji, Sukumari. "A Revaluation of Valmiki's" Rama"." Social Scientist (2002): 31-49.

5.