The Epic Of Rama 's Dharma

These stories each detail the societies’ beliefs of what it takes to be a hero, whether it be saving the world from aliens in modern movies or slaying fearful beasts in ancient stories. “Gilgamesh” and “Ramayana” both possess great battle scenes where the heroic namesakes of their respective stories end up victorious against a foe that is thought to be unbeatable. Gilgamesh slays two beasts, Humbaba and the Bull of Heaven; while in “Ramayana”, Rama’s ultimate battle is against the demon Ravana. Gilgamesh’s impending battle with Humbaba is of concern to both his subjects and Enkidu, both of which feel that he will not have success. The citizens state, “We have heard of Humbaba, his features are grotesque, / Who is there who could face his weaponry (II.262-63)? Gilgamesh is successful in his battle with Humbaba and follows up his battle with another one against the Bull of Heaven, another divine beast that meets its doom at the hands of the great warrior. The defeat of these two great beasts gave Gilgamesh an even higher level of fame amongst his citizens; he was no longer a tyrannical ruler, but rather a great warrior. Rama’s defeat of Ravana was met with the realization that a mortal man had defeated a demon, “alas, he who could not be killed by the gods and demons, has been killed in battle by a man standing on earth” (755). The idea that a mortal can defeat an

The quest towards developing the ideal human character is sought after in both the Bhagavad-Gita and Confucius’ The Analects. In the Bhagavad Gita, the concept of sacred duty is prevalent throughout the text, as the warrior-prince Arjuna faces a moral dilemma throughout the story. In Confucius’ The Analects, filial piety is a virtue which impacts an individual’s character in relation to the Confucian religion. Sacred duty within the Gita requires the protection of one’s dharma, which is defined as the religious and moral law that manages an individual’s actions. Within Confucian thought, filial piety is a virtue of respect for one’s elders, ancestors, and parents within a community. Despite the differences between the contextual meanings of developing the ideal human, both the Bhagavad Gita and The Analects utilize their teachings towards developing ideal human character within the themes of sacred duty and filial piety with the goal of establishing a set of communal ethics to be maintained through different caste systems, essentially protecting the existing social structure. To argue this claim, I will begin by analyzing the similar intentions of deviating from selfish actions and thoughts to develop ideal human character. I will then express how the nature of this character leads towards the development of one’s sacred duty and filial piety. I will then connect these two ideas to show how together they work to develop a communal set of ethics aimed at maintaining order

The beginning of this class consists of two sections, Hinduism and Buddhism, both of which we have learned a lot about. Within these religions we see some differences and some similarities that one could relate the two with, and one of those is the term Dharma. When examining Dharma in both Hinduism and Buddhism, people may notice that they are somewhat similar, but they will also see that there even more differences within this term. To better understand this term, we must first define it within the religion and then see what they have in common with one another, if anything at all, and finally notice where the big differences are between them.

Ramayana, translated by William Buck, is an ancient Indian epic telling the story of a prince named Rama who fights against his adversary, Ravana. Although there are many important female characters throughout the book, they are often seen as subordinate to their male counterparts where intelligence and strength are concerned. One character who proves this stereotype wrong is Sita, Rama’s wife, who often shows that she has the capacity of being just as powerful as the men of the story. By being more mindful than most people around her, Sita defies the expectations that many characters have placed on her. Sita lets the reader see another side of women’s power and shows us the strength that women could have. The reason that Sita proves to be powerful is that she seems to have an understanding of the deeper meaning of her life; precisely the quality that men don’t expect her to have.

The original The Ramayana is a great epic that has stood the test of time, and has been influential yet controversial throughout history. R.K Narayan’s version has been the same; his composition of stories adds another layer to the already plentiful themes, leaving the reader satisfied with his brilliant description and insight. Through Narayan’s constant comparison that parallels Rama to a perfect specimen, he is demonstrating a “Straw Man” argument. Its effect illuminates Rama’s flaws rather than his seemingly perfect composure. Narayan consciously chooses moments at Rama’s darkest hours to transform him into the relatable human figure he was meant to become.

shows characteristics of great piety to his parents and the lack of desire to be

Another key concept of Hinduism is that every individual is responsible for his or her own solution. This idea is mainly connected with the terms Karma and Dharma. Karma is this principle where actions of an individual influence the future of that individual. Karma is what feeds samsara, or your rebirth. If you have karma, good or bad, that is unresolved when you die you will be reborn again. As said before, the main purpose of life on earth for Hindu’s is to break this cycle of time and receive moksha, so every individual is responsible for taking care of his or her own karma. Dharma works oppositely, as it only brings you closer moksha faster. Dharma is one’s duty or course of conduct. Following your dharma without any personal agenda will bring you closer to your purpose in life.

We will start with the main character of the book Rama. Rama has many karma events that happens throughout the book, one being that he followed the golden deer into the woods even thought his brother Lakshmana told him not to and the result was that his wife was kidnapped. He was not there to help her because he was following the golden deer ( pg ). Another example of karma in Rama’s life is when he killed, Vila, the brother of and at the time the monkey ruler because of this Rama was able to have an army of monkey help him search for his wife ( pg ). A final example in Rama’s life is when

Hindus are extremely respectful and prideful people with many strong core beliefs. These beliefs have been passed down through the ages in The Ramayana. Throughout this epic poem, Rama, his family, and many others exemplify what it means to be Hindu. Rama is considered to be a perfect Hindu and follows all aspects of Hinduism flawlessly. This includes following duty, honor, responsibilities based on a person’s place in society, and most important to Rama, family. In the epic The Ramayana, family is portrayed as the most important aspect to the Hindu belief.

Overall, The Ramayana is a very valuable epic due to how successfully it describes ancient Indian values and culture. Sita Sings the Blues, despite its differences, does a great job illustrating the story and making it entertaining for a modern

The tale of Sugriva in the Ramayana is crucial to Rama’s quest for Sita, justice and for Dharma. The story serves a number of purposes within the Hindu epic such as giving the reader an understanding of the relationship between brothers, friends, and rulers as well as giving us a complicated but important look at a different side of Rama. Sugriva’s story within the context of the Ramayana is quite different than the others because of a few controversial topics and questions that come up while reading it. All of them pertain to Rama and his development not only as the leader of the state but as a god. Rama, the epitome of virtue and valor, is the incarnation of the Hindu god, Vishnu. As this incarnate of the most widely praised Hindu god, there are certain qualities that are expected of him. These qualities are exemplified throughout the Ramayana with the exception of one or two acts within Sugriva’s story. Rama’s role in this tale seems to be a blemish on his otherwise virtuous and spotless history. I will first present a synopsis of this tale in order to build a foundation for my argument that Rama is actually justified in his actions with Sugriva, and towards Vali, which are so easily condemned as not god-like.

In an imperfect world torn apart by religious wars, cultural differences, and a more recent social disconnect, perpetuated by the rise of technology which has helped to isolated individuals rather than globally unite them, it becomes apparent that evil is prevailing. It appears as though the modern individual has reason to fear the “other”, rejecting those different from their selves. Such demonization and aggression towards one another has allowed the evils of the world or “Ravana” to arise. Never before have people needed a reason to believe in a figure who could help rid the world of corruption, greed, desire, and ego created by Ravana, more than they do now. In William Buck’s version of the Ramayana, he retells the ancient epic of

The reason it must be Rama that goes with Viswamithra to defend against evil is that he is the only who who is able to. Viswamithra says to Dasaratha, “Send your son Rama with me, he will help. He can.” He could know that Rama is the incarnation of Vishnu, or at least that he is important. When Dasaratha does not want to allow Rama to go, he says, “If you cannot send Rama, I need none else” (8). When Vasishtha says, “There must be a divine purpose working through this seer, who may know but will not explain. It is a privilege that Rama’s help should be sought” (9), he means that it is not just Viswamithra asking, he could be speaking on behalf of the gods. Gods have their reasons, they know best, so that

“Dharma is knowledge prominently directed to the achievement of desired happiness here (i.e. in this life) and hereafter by means of appropriate actions”. (Khan, Benjamin. The Concept of Dharma in Valmiki) Rama and Krishna have been set as perfect exemplars of Dharma in the texts of Ramayana and Mahabharata respectively. They are considered to be the reincarnations of God Visnu, a Supreme Being, and supposedly lived their lives according to the Dharmic (or right) way of life. However, the stories of Rama and Krishna in the texts include some of their actions, which are questionable to the act of Dharma. This may lead one to question Ram and Krishna as true exemplars of Dharma.

The Ramayana by R.K. Narayan's is an epic story that provides insights into many aspects of Indian culture and still today influences the politics, religion and art of modern India. He based his novel on a poem from one of India's great Sanskrit epics also called "Ramayana." He revived this ancient story and condensed it and set in modern times. This is story of adventure and friendship as well as a story of psychological insight, spiritual meaning and of wisdom. R.K. Narayan does an excellent job of portraying all these aspects throughout his novel. The meanings of The Ramayana are found through the actions and personalities of its principal characters. It is part of the sacred literature for the Hindus because