By Promod Puri
Ram and Ravan are the most known mythical rivals in the Hindu scriptural narratives.
Ram is addressed as Lord by his being an incarnation of Lord Vishnu, “the preserver” in the Trinity divination. The rest two are Brahma, “the Creator,” and Mahesh, “the Destroyer.”
Contrary to Ram, the status of Ravan is given as a “demon” king according to the Hindu holy book Ramayan.
A major part of the epic volume is devoted to fighting evil. Ram is the warrior, out to destroy Ravan, the “devil king.”
According to the narrated story, Ravan abducted Sita, the wife of Ram, in revenge that the latter, thru his brother Lakshman, mutilated the beautiful figure of Ravan’s sister, Shurpanakha.
The fight between Ram and Ravan over the abduction of Sita and her rescue has been plotted in such a dramatic way that connects with the overall mission of eliminating the “forces of evil” and bring back a regime of peace for the people in the kingdom of Lanka.
A tense spirited battle followed in rescuing Sita, who was not inflicted with abuse and harm while in custody of Ravan. Besides her recovery, the whole episode leads to its consequence that it was a war for righteousness against the forces of evil, respectively, represented by Ram and Ravan.
Customs and traditions followed from the epic’s anecdotes. And all that resulted in crystalizing the images of good and bad as portrayed in the Ramayan.
The symbolic burning of Ravan on the major Hindu festival of Dussehra, meaning 10 heads, in northern, central and western parts of India reflects the defeat and death of evil, and the ultimate triumph of good.
Nonetheless, when we explore the personality of Ravan in the maze of multiplex stories, we find him a man of multi-talents with great administrative skills. He was a scholar with complete knowledge of Shastras and the four Vedas. Ravan Samitha, a book on Hindu astrology, has been credited to Ravan as its author.
His wisdom and knowledge were so vast that the imaginative ten-head portrait, without biological explanation, is justified.
Ravan was a follower of Lord Shiva, and an accomplished maestro of a musical string instrument, Veena.
The personal character of Ravan is revealed when Sita passed the controversial “Agni pariksha” about her purity. The ritualistic fire-test was sought by Lord Ram that involved plunging into flames to know her chastity during the time spent under Ravan’s captivity.
With his treatment of Sita in his custody, Ravan proved to be a man of virtuous and moral character. Moreover, in the contemporary Hindu thought, there is no dispute about Ravan’s scholastic and theological credentials along with his divine reach.
But the conflict revolves around his ethnicity and caste identifications.
Was he an Aryan by race or belonging to the indigenous Dravidian people of India, called Adivasis? Was he a Brahmin, Kshatriya, or Shudra/Dalit by caste?
Ravan, the “devil king,” is revered and owned by a section of Hindus belonging to Brahmin caste, Dalits and Adivasis of South India. He is worshipped along with Lord Shiva in many Indian temples. In several parts of India, some Brahmin sub-caste claim to be descendants of him. The Gondi tribe in Central India are proudly committed to their ancestral lineage with Ravan.
In the southern states of India, especially in Tamil Nadu, Ravan is embraced with Dravidian roots.
His identity as a Dalit is turning into a very popular movement in Punjab, where the Valmiki clan is upfront seeking to ban burning of Ravan’s effigy on the Dussehra day.
A respectable online publication, The Citizen, in its September 23,2019 edition, carries an interesting article revealing that in the Dalit-dominated districts of Doaba and Ferozepur “it has become increasingly common for Dalit families to use the names of Ravan’s family and his mythological soldiers as surnames.”
Ravan Sena Bharat (Ravan’s Army India) president Lakhbir Lankesh told The Citizen, “We see the burning of these effigies on Dussehra as an insult to Mahatma Ravan. The Dalits and Dravidians have been painted black over the centuries. For us, there are only two categories of Arya and Anarya. After the Aryan invasion, the other was pushed to the margins.”
Similar dissent can be noticed across the country from North to South, and East to West, as well as among some Hindu diaspora abroad. There also seems to be a systematic misrepresentation of Ravan over the centuries.
The identity of Ravan in terms of tribal ethnicity and caste hierarchy is hard to confirm from the piles of complex and contradictory mythological stories. But both Indological and social anthropological research would help review the personality and mythical believability of Ravan.
Demonizing of Ravan is a sensitive issue given the emerging voices from a large section of the Hindu population, especially from the so-called Lower-caste communities in India and abroad.
Ravan can keep his role of being a villain opposite Ram, the hero, in the epic drama of Ramayan for a balance to the equation. But out of it, a festival like Dussehra is smoldering to the devout feelings of all those who venerate him both for his divine and scholastic attributes, as well as ethnic or caste-based ancestry.