CHARACTERS IN THE RAMAYANA AND CHARACTER-VALUES

 CHARACTERS IN THE RAMAYANA AND CHARACTER-VALUES

Every character in the Ramayana is unique and has its importance. Characters in Ramayana are beautifully portrayed and are meaningfully interwoven with each other. These characters facilitate to carry the tale forward towards the conclusion. The characters in Ramayana are instrumental in narrating the entire epic. They are meaningfully related to each other helping to bring a significant conclusion. Each of the characters significantly adds to the narration at different times and places in the Sanskrit epic. Most of the characters like Rama, Sita, Lakshmana, Hanuman and others are considered as deities according to Hindu mythology. Prince Rama is considered as an incarnation of Lord Vishnu; whereas Hanuman is considered as the incarnation of Lord Shiva. The antagonist in the Hindu epic, Ravana, is an iconic character in Hindu mythology and some religious sects regard Ravana as a deity as well. The characters in Ramayana can be divided into three major categories in accordance to the dynasties they belong.

Characters in Ayodhya

One of the most prominent characters in Ramayana is the King of Ayodhya; Dasaratha. He was a noble king with three wives and four sons. The three queens were Kaushalya, Kaikeyi and Sumitra. Dasharatha`s favourite queen forced him to enthrone her son Bharat and send Lord Rama, the eldest, into exile. Dasharatha died broken hearted after Rama left with his wife and brother. Rama is the central character of the epic and the eldest son of the King with Kaushalya. He is considered as the seventh avatar of Lord Vishnu. He was the upholder of Dharma. He was the epitome of virtue, courage, love and mercy. Lakhsmana was Rama`s younger brother who went into exile along with Rama and Sita. He is considered as an avatar of Shesa Naga. Lakhsmana and Shatrughna were twins from Dasharatha and Sumitra. Bharata was Kaikey`s son. When he heard of the true story of Rama`s exile, he insisted Rama to come back. However, when Rama refused he placed Rama`s sandals on the throne and ruled the kingdom as the representative of Rama. Sita was Rama`s wife and one of the central characters of the epic. It is she for whom the duel between Rama and Ravana was fought. She was Rama`s life partner in its true sense. She followed her husband into exile and was abducted by Ravana. Sita gave birth to two sons, Lava and Kusha.

Characters in Lanka

Ravana was the ten headed king of Lanka who abducted Sita. He was a powerful Demon king disturbing the penances of the Rishis. He was the principal adversary of Lord Rama in the epic. His brother Vibhishana served Rama during the war. Instead of belonging to demon dynasty he was a noble character. He was exiled by Ravana and joined Rama`s army. Mandodari was Ravana`s favourite wife. She was pious and always tried to bring her husband in the path of purity. Indrajit was the son of Ravana and Mandodari. He was a courageous warrior and a great fighter giving Rama a tough rivalry. Indrajit was powerful that he had once defeated Kind of Devas Indra and made him captive. Brahma granted him boon to set Indra free and also derived the name Indrajit i.e.Victor of Indra.

Characters in Kishkindha

Hanuman was the leader of the monkey team belonging to the Kishkindha kingdom. He was believed to be the eleventh incarnation of Lord Shiva. He was the true `bhakta` of Rama and helped him throughout the whole journey to rescue Sita. Vali was the emperor of Kishkindha, the kingdom of monkeys. Sugreeva was the younger brother of Vali. He became the King of Kishkindha after defeating his brother in a duel. He helped Rama in his quest of Sita.

Besides them Ramayana has many minor characters as well. Some of them are Kumbhakarna, Surpanakha, Mandavi, Maricha, Jambumali, Sarabha etc. All of them contributed to make the epic complete.

VERSIONS OF THE RAMAYANA

Versions of the Ramayana

Depending on the methods of counting, as many as three hundred versions of the Indian epic poem, the Ramayana, are known to exist. The oldest version is generally recognized to be the Sanskrit version attributed to the sage Valmiki.

The Ramayana has spread to many Asian countries outside of India, including Burma, Indonesia, Cambodia, Laos, Philippines, and China. The original Valmiki version has been adapted or translated into various regional languages, which have often been marked more or less by plot twists and thematic adaptations.

The manifestation of the core themes of the original Ramayana is far broader even than can be understood from a consideration of the different languages in which it appears, as its essence has been expressed in a diverse array of regional cultures and artistic mediums. For instance, the Ramayana has been expressed or interpreted in Lkhaon Khmer dance theatre, in the Mappila Songs of the Muslima of Kerala and Lakshadweep, in the Indian operatic tradition of Yakshagana, and in the epic paintings still extant on, for instance, the walls of Thailand's Wat Phra Kaew palace temple. In Indonesia, the tales of the Ramayana appear reflected in ballet performances, masked danced drama, and Wayang shadow puppetry. Angkor Wat in Siem Reap also has mural scenes from the epic Battle of Lanka on one of its outer walls.

THE TRUTH ABOUT RAMA

The truth about Rama

The issue of Ramsetu is in vogue.  Government filed an affidavit before Supreme Court stating that Rama has never existed on this earth. However, on strong opposition by other political parties and Hindu activist they withdrew the affidavit. Hindu organization like Vishwa Hindu Parishad etc claim that question relating to existence of Rama cannot be simply resolved by scientific or historical findings.  Existence of Rama is basically a question of faith for millions of people. Therefore no Government can deny existence of Rama.  Nevertheless, they got unexpected support from quarter i.e Hurriyat conference from Kashmir.Hurriayat also claimed that scientific or historical evidence are not yardstick to judge various issues related to religion. Hence, whether Rama existed or not cannot be decided on base of scientific or historical findings. This is basically associated with religious sentiments of millions of people therefore government interference is unwarranted.

In the mean time some of the scientists, based on astronomical data, have propounded that Rama existed around 5044 BC. In such a perplexing situation it becomes very difficult for common masses to arrive at any conclusive view regarding the existence of Rama.  Hence, before deriving any conlusions we have to first analyze various facts regarding Rama and his epic Ramayana.This article will put forth various facts which will help in resolving the issue of Rama‘s existence and will strongly conclude that Rama was an historical Mahanayaka and not any mythological character.

INTRODUCING THE THEME

INTRODUCING THE THEME

The Ramayana, the earliest poetic work in India, calls itself an ‘adikavya’ the first poetic compositions. It refers to itself also as an itihasa or history of events that happened in a particular place. In other words, it is supposed to be a historical record of some events. It is also called akhyana work containing old tales on a set theme. It is in all likelihood, based on earlier tale already in circulation. In the epic Ramayana Rama is glorified in the epic as an ideal hero. He is taken to be the greatest ethical hero who has surpassed all other heroes of ancient Indian poetry. He represents the best ethical ideals and Valmiki has immortalized this character by portraying him as an uncompromising champion of ethical values which ancient Indian tradition stood for. Aside from Rama’s character, the whole epic represents many other high ethical values. Thus the impact of ethical thoughts in the Ramanaya on Indian literary tradition is so high that there seems to be no other work which can stand equal to it in ancient Indian literature. Approximately for over two and a half millennia the Ramayana had its sway over described in it. The epic declares that it was written with the purpose of propagating the cultural values of the Vedas. While the ethos of the epic is derived from Vedic tradition, it should be noted that unlike the Mahabharata where ethics is more taught than practiced, the Ramayana shows ethics as more practiced in the conduct of several characters, than described. Rama stands as the supreme character whose great qualities are detailed at the beginning of the epic itself. He has therefore been raised to the status of divinity and is occasionally described as an avatar of Vishnu. Consequently, traditional critics relate other character too divinities and the epic is treated by them as a mythological work. Modern critics consider the characters as human beings in as much as they contain human characters. We find occasional references to ethical goals talked about in the epic in some other works. For instance, the glory of the Ramayana is sung exclusively in an adhyaya of Skandapurana in which it is held that the Ramayana is a means of attainment of human Goals, Dharma, Artha, Kama and Moksha. The ethical message of the epic, according to earlier literacy critics, is that one should emulate Rama and not Ravana. According to one of the critics Valmiki gives instructions to the reader with an aesthetic heart that he should behave Rama and not like Ravana. Rama is depicted in the epic as an embodiment of righteousness while Ravana is one of licentiousness and the conflict between them therefore is one between Darma and Adharma, good and evil. The Ramayana is the story of a variety of characters, gods and men, princes and sages, monkeys and demons. Valmiki characterizes many characters having super-human powers with a mythological flair. But each one’s ethical standards are as high as those of virtuous person, no matter which species the character belongs to. For instance, Jatayu, the chief of eagles, attacks Ravana with exceptional courage. Though he is physically weak due to old age he fights with great moral courage against Ravana to rescue Sita from him. The eagle knows that Ravana is well armed but still he fights. The virtues of Hanuman, a monkey are far superior to those of many human beings and the regard of Vibhisana, a demon, for Rama is exceptionally high. The demoniac character of Ravana is native to his nature as a demon but the greed and arrogance of Kaikeyi are part of her character though she is a human being. Virtue therefore is not exclusive to human beings, or vices not exclusive to non-human characters. In other words, Valmiki’s characterization is not focused on human beings alone. The morality of characters is judged by their role and not by the species. Unlike the Mahabharata where ethics is taught with a normative strain by wise men like Bhisma and Vidura, such parts are seldom seen in the Ramayana. The traditional conviction is that Rama is an avatar of Visnu who descended on the earth to establish Dharma or moral law. Nevertherless wise men like Vishvamitra and Vasistha are seen in close association with him and Laksmana, guiding them whenever necessary. They are portrayed as sages, employing gentle methods of teaching.Their ethical teachings come out of their rich spiritual experience which enables them to live a life of high morals. 

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