Hindu civilization tradition has two itihaasa: Ramayana and Mahabharata. Ramayana is also narrated in the Mahabharata, making Ramayana the aadi kaavya and the earliest itihaasa. In the Hindu tradition, the key attribute of itihaasa is: Upades’a samanvitam (blended with guidance). The ayana of Rama is such a guidance, the setu of Rama is such an inspiration that with determination, even oceans can be crossed.
Without Setu there is no Ramayana and without Ramayana, there is no Hindu civilization and there is no Hindu culture because Rama is the very embodiment of dharma, vigrahavaan dharmah. Hindu civilization exists so long as sanatana dharma exists.
An amusing incident occurred in the Supreme Court on 9 May 2008. Some counsels referred to Encyclopaedias (Britannica etc.) to ‘prove’ Setu or worship in Setu. The Bench was also amused that Encyclopaedias should be cited to validate Ramayana or the ayana, journey of Rama. My mother’s mention of Rama is enough for me. My mother’s message that I should follow Rama as a role model is enough for me. I need no evidence, no birth certificates issued by bureaucrats. Mythology is history, tradition is evidence – the very essence of our identity. This needs no validation in any forum, but the forum of every individual’s conscience.
We are living in ridiculous, pathetic times, citing indologists or encyclopaedias to validate our own identity.
History is bunk. Beyond history, beyond aadhyaatma, Rama is the very aatman of Hindu civilization and culture. Archaeology is mere tilting at windmills, gathering anecdotes and trying to reconstruct the grand narrative of Hindu civilization. The grand narrative is told by every mother who lights up a deepam every day or does rangoli in front of the house or reads the Tulsidas’ Ramacharitamaanas or Valmiki Ramayana, recollecting maryaadaa purushottama. When a sankalpa is done, Rama is remembered: Sri rama rama rameti vyapohati na sams’ayah and the yajnikaa locates himself in time-space continuum, the mahaakaala.
Thanks to BB Lal and Sandhya Jain for presenting the historical perspectives on Rama.
B.B. Lal has brought out a new book (99 pages) titled, Raama – his historicity, mandir and Setu; evidence of literature, archaeology and other sciences (Aryan Books Intl. New Delhi, 2008). I will not attempt a review of this work.
The blurb reads: “The recent controversy about the Rama Setu has offered an opportunity to certain individuals to question even the historicity of Raama. Their approach is quite ingenious. If the very existence of Raama as a real-life person is denied, the question of there having been a Setu associated with him automatically does not arise. In this context, one cannot help quoting the learned Chief Minister of Tamil Nadu who recently raised two very interesting questions, namesly ‘Who is this Raama?’ and ‘From which engineering college did he graduate?’ This booklet seeks to present archaeological facts, nothing but hard facts, in regard to the three more or less allied topics, viz., (i) ‘Was Raama a figment of the imagination of a poet called Vaalmiki, or is there any evidence to suggest that he may have been a historical figure?’; (ii) ‘Was there a temple in the Janma-Bhumi area at Ayodhya, prior to the construction of the Babari Masjid?’ and (iii) ‘What are the ‘credentials’ of Rama Setu’?”
Ram bridges our history
Sandhya Jain (Pioneer, 13 May 2008)
The current controversy over Ram Setu presents an ideal opportunity to probe the reality of a god whose human incarnation is central to Hindu faith. The deity who inspired a footbridge wide enough for an army to cross the Palk Straits poses a powerful challenge to historians who hold that India's first political states were the 16 mahajanapadas that fought to control the Ganga valley in the sixth-fifth centuries BCE. The kings of Kashi, Koshal, and the Vrijji confederacy succumbed to Magadh under Bimbisar (c 543-491 BCE). Much later, after Alexander's retreat, the Mauryan Empire (322-185 BCE) rose by deposing the Nanda dynasty.
Can history accept that Koshal (which included Ayodhya) was an older kingdom; that a prince banished after a palace coup could raise a formidable force and cross an ocean to recover his abducted wife? Closely linked is the veracity of Valmiki Ramayan as 'itihas', not kavya; the existence of a temple in the Janmabhoomi; and the evidence of human intervention at the Setu.
Chandragupta Maurya's mentor, Kautilya, treated Ramayan and Mahabharat as familiar history. In the Adhikarana dealing with discipline, the author of Arthasastra advises shunning the vices of lust, anger, greed, vanity, haughtiness and excessive joy, for Ravan perished because he was too vain to restore a stranger's wife; Duryodhan because he would not part with a portion of his kingdom.
Ram's life resonated in art from the time image-making began. Kausambi, Uttar Pradesh, has the earliest terracotta depiction of a Ramayan scene, datable second-first century BCE, which shows Ravan abducting Sita and the latter throwing her ornaments on the ground to help Ram to trace her (described in Aranya Kand, 54th Sarga, Slok 2, 3). This coincides with the period when Buddha's life began to be portrayed in stone, notably at Sanchi and Bharhut, Madhya Pradesh. If the latter are accepted as true episodes from the Sakya Muni's life, it follows that the real story of Ram was being depicted in the Hindu art of the same period. Los Angeles County Museum has a terracotta sculpture of Ram from Nachara Khera, Haryana, with an inscription saying "Ram,' in Brahmi script of the third century CE.
Scholars believe an earlier narrative formed the kernel of the written Ramayan, which was completed between third century BCE and third century CE. The Buddhist Jatakas are almost contemporaneous with Valmiki; possibly both drew on an older source. The earliest Tamil Sangam literature, dating a couple of centuries before the CE, mentions the exploits of Ram. A verse in the Purananuru collection says that when Ravan was carrying Sita away, she dropped her ornaments as clues to her whereabouts (depicted very early in art).
Three Buddhist Jatakas which form part of the Khuddaka-nikaya, third century BCE, deal with the Ram story, with minor variations. The Dasarath Jataka is set in Varanasi, not Ayodhya; however, Ram gives his sandals to Bharat to rule the kingdom on his behalf. The Nidana of the King of Ten Luxuries is lost, but survives in a Chinese translation by Kekaya in 472 CE. Similarly, the Anamaka Jataka or Jataka of the Unnamed King is preserved in Chinese translation by Sogdian monk Kan-Seng-hui in 251 CE.
The Jain Ramayans are in Sanskrit, Prakrit, Apabhramsa, and Kannada. The canonical second century Anuyogadvara lists many works, including Ramayanam; but Vimala Suri's Pauma-chariyam , fifth century, is the earliest version, along with Vasudevahindi. There followed Ramayan of Svayambhu in Apabhramsa (eighth century); Mahapuran of Pushpadant in Prakrit (tenth century); Pampa Ramayan by Nagachandra (11th century); and Jina Ramayan by Chandrasagar Varni (19th century). Nagachandra records a tradition that the ancient inhabitants of Kishkinda were not monkeys but a tribe whose banner carried the insignia of a monkey.
Sri Lanka is integral to the story; this calls for a credible explanation if a north Indian poet was imagining events from a jungle haven. Sri Lanka has many sites associated with Ramayan. Its literary texts include Janaki-harana by Kumaradasa, 7th century. As Janaki (Sita) was abducted to Lanka, this is of natural interest to a Lankan poet. Ram's travails made their way to China, Tibet, Mongolia, Japan, Philippines, Thailand, Malaysia, Indonesia, Cambodia, and found representation in the visual and plastic arts.
Archaeology has yielded much since Prof BB Lal began excavating the 'Ramayan Sites' in 1972. The demolition of 6 December, 1992 yielded valuable material from the walls of Babri Masjid, including three inscriptions. Deciphered by renowned epigraphist Prof Ajaya Mitra Shastri of Nagpur University, the largest, in classical Nagari script of 11th-12th century, said a temple of Vishnu-Hari was constructed in the temple city of Ayodhya, Saketamandala. Supreme Court mandated excavations of 2002-03 indicate that the earliest habitations at Ayodhya go back well before 1000 BCE (possibly 1980-1320 BCE).
So what are the true credentials of the 30-km chain of sandbanks, underlain by coral reefs and limestone shoals, from Dhanushkodi in Tamil Nadu to Talaimannar in Sri Lanka? In the 11th century, Alberuni noted: "...Setubandha means bridge of the ocean. It is the dike of Ram, the son of Dasarath, which he built from the continent to the castle Lanka. At present it consists of isolated mountains between which the ocean flows." A 16th-17th century map shows a land-link between India and Sri Lanka; Ramanathapuram Gazetteer refers to Sethu Palam. The 13th century Venetian, Marco Polo, speaks of 'Setabund Rameshwara', bridge related to Ram. Coins by Tamil kings of Nallur in Jafna (Sri Lanka), who ruled between the 13 th and 17th centuries, affirm the existence of Ram Setu.
A cross-section of the setu with present sea level as datum-line shows many sandbanks above sea-level. The last glacial period ended 10,000 years ago; subsequently sea levels rose by a conservative two metres per 1,000 years. Microsoft Encarta 2006 says melting of ice sheets in Flandrian Transgression caused separation of Ireland from Great Britain; and of Great Britain from mainland Europe.
Ayodhya excavations suggest Ram's era fell around 1,000 BCE, when the sea level was probably six metres below current levels, exposing the entire land-mass near Dhanushkodi to Talaimannar. The odd stretch underwater could easily be filled up to create a ford to cross over. A close up of the setu shows firm edges on both sides (to prevent erosion), suggestive of human agency.