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Kaleidoscope of Indian civilization

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Monthly Archives: June 2015
Writeups on Indian historical
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rulers and statesmen.
Can the Historicity of Ramayana be established?
June 28, 2015 – 10:02 am
Blogroll
Sri Rama, the hero of Ramayana was an ideal son, ideal husband and ideal friend.
facetsofindianhistory He was known for his valour, sense of fair play and justice. His rule was so perfect
Sanatana Parishad that the term Ramarajya is synonymous for ideal governance. If we are to agree
Thinkerspad with the statement of Scottish historian Thomas Carlyle that History is the
biography of great men, then bereft of Rama and Ramayana, ancient Indian history
would be incomplete. But as of now history books in India refer to Ramayana as an
Archives epic and do not ascribe historicity to it. While a foreign scholar like Pargiter says
February 2018 that there is historical truth in the story of Rama’s exile and invasion of Ceylon,1 an
January 2018 Indian scholar like D.C.Sircar says that Valmiki’s story is an imaginary treatment of
October 2017 a legend supposed to represent an earlier age.2 In these circumstances is it
August 2017
possible to establish the historicity of Rama and Ramayana?
June 2017
First we shall make a list of probable issues which causes skeptics to question the
May 2017 historicity of Ramayana including that raised by D.C.Sircar in his work Problems in
March 2017 Ramayana. They are
October 2016
June 2016 1. Fanciful date assigned to Rama and Ramayana
January 2016 2. Antecedents of Valmiki
November 2015
3. Was Rama an incarnation of Vishnu?
4. Is not Rama abandoning pregnant Seeta a blemish on his character?
August 2015
5. If Vanaras were monkeys how could have Rama communicated with them?
June 2015 6. The absurdity of Ravana flying the Aerial Car (Pushpaka Vimana)
February 2015 7. Did Ravana had ten heads and Hanuman flied with a mountain peak?
January 2015 8. Was it possible for Rama to undertake such a hazardous expedition?
September 2014
June 2014 The colonial and Marxist historians by propagating the Aryan Invasion Theory have
May 2014
messed up ancient Indian chronology so much so that it was difficult to place the
chronology of historical figures like Rama and Krishna. But thanks to the
April 2014
painstaking efforts of objective historians, today we know the ulterior motives of the
March 2014 above school of historians in dishing out such theories and also aware of the fact
December 2013 that the so called Harappan civilization is nothing but the urban representation of
November 2013 the Vedic civilization and it correspond to the period when the Upanishad were
October 2013 composed. Just like the progress in the field of astronomy was possible after the
September 2013 geocentric theory of universe was discarded, similarly chronology for persons and
August 2013 events associated with ancient Indian history can be fixed if the Aryan Invasion
May 2013 Theory is discarded.3 Hence for establishing the historicity of Rama and
April 2013
Ramayana we have to
February 2013
1. Abandon the Aryan Invasion Theory.
January 2013 2. Critically examine the text of Ramayana and
July 2012 3. Interpret fanciful incidents in Ramayana based on reasoning.
January 2010
July 2009 Mahabharatha War, Sheet Anchor for fixing ancient Indian Chronology
June 2009
Date of Rama
May 2009
April 2009
According to traditional accounts Rama is assigned to the 2nd of the four yugas,
March 2009 viz, Sathya or Krita yuga (which lasted for 17,28,000 years), Treta yuga (which
February 2009 lasted for 12,96,000 years), Dvapara yuga (which lasted for 8,64,000 years) and
October 2008 Kali yuga (which will last for 4,32,000 years). As Kali yuga of the present cycle
September 2008 started in 3102 B.C., this places Rama time in the Treta yuga nearly 8, 69,000
years, many millennia before the development of human civilization on the earth.
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August 2008 Also Rama is said to have ruled for 16,000 years. Hence D.C.Sircar questions the
July 2008 absurd antiquity to which Rama is assigned by the Indian tradition. Yes Sircar is
June 2008 right in arriving at this conclusion; but he himself says that the Yuga division was
May 2008 fabricated by the astronomers about the age of the Imperial Guptas.4 Moreover as
April 2008 Pargiter has mentioned the theory of the four ages did not apply to the whole world
March 2008 and it was declared repeatedly that these ages prevailed in India.5 Hence we need
February 2008
not take the date assigned to Rama by Indian traditions seriously. But how to arrive
at the date of Rama?

The date of Rama can be fixed if we accept one of the few proposed dates of the
occurrence of Mahabharatha war (either 3067 B.C. or 2449 B.C.) In the list of
Ikshavaku kings given in the Vayu Purana, Rama’s number is 65. He lived 29
generations before Bhrihadbala who participated in the Mahabharatha war. If we
take 2449 B.C. as the date of Mahabharatha war and allot 40 years for each king
then the date of Rama can be fixed at 3609 B.C.6 This date correspond very nearly
to the late Veda-Brahmana period. (Navaratna Rajaram (From Saraswati River to
the Indus Script- Changing Perceptions, p.73)

Date of Ramayana

Scholars like R.G.Bhandarkar and D.R.Bhandarkar presume that the Ramayana

was composed not earlier than 4th century B.C.7 while V.Gopala Iyengar in his
work- A Concise History of Classical Sanskrit Literature (p.14) writes that the
original portion of the Ramayana was composed clearly before 500 B.C., whereas
additions (which now scholars have identified as Bala Kanda and Uttara Kanda)
must have been made some time about 200 B.C. This does not mean that Valmiki
composed Ramayana in 5th or 4th century B.C. Valmiki was a contemporary of
Rama and the latter had visited the former’s ashram during his life in exile in the
forest.8 Hence Ramayana was composed during the time when Rama lived and
the original Valmiki’s Ramayana consisted of book II- VI. The Ramayana
composed by Valmiki was passed on from one generation to another orally just like
other ancient Indian works like the Vedas and Upanishads. The Mahabharatha
reproduces the story of Rama while the Ramayana makes no mention at all of the
former. This makes sure that the Ramayana must have been famous before
Mahabharatha took a definite shape. As the poem grew very popular interpolations
were made purely for professional needs. Hence the dating for the composition of
Ramayana by modern scholars should be understood in the sense that over the
centuries some portions of the story had gone into oblivion and the scholars of that
period (5th or 4th century B.C.) were able to retrieve those portions and codified the
Ramayana.

Critical examination of Ramayana

Antecedents of Valmiki

Prof. Jacobi after a careful study of the Ramayana has concluded that the original
Ramayana consisted of only five Kandas, namely Ayodhya, Aranya, Kishkinda,
Sundara and Yuddha. The argument of Jacobi is based on the following grounds.

The logical conclusion of the plot is found in the coronation of Rama found in
the Yuddha kanda. The story is complete with Ramapattabhisheka and even
now the usual recital of Ramayana stops with it.
Indian poets usually conclude their works with a happy incident. Rama’s
coronation described at the end of the Yuddha kanda provides a happy and
natural ending to the work. The seventh book, Uttara kanda ends with the
disappearance of all the main characters which is generally regarded as
unhappy and inauspicious.
There are statements in the Bala Kanda which contradicts those in the
others- for example Rama tells Shurpanaka in the Aranya Kanda that
Lakshmana is not married while in Bala Kanda describes Lakshmana as
married.
In the Bala Kanda and Uttara Kanda Rama is spoken as an incarnation of
Vishnu, while in the other five Kandas he has been treated only as human
being.
In the 1st and 7th books (Bala Kanda and Uttara Kanda), there are many
stories which have no direct bearing on the main plot of Ramayana while in
the books two-six a single connected story is narrative in the kavya style.
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The stories of Rishyasringa, Vishwamitra, Gangavatarana, etc. narrated in

Bala Kanda have no connection with the story of Rama and the Uttara
Kanda which contains biographical notes on the characters of the original
story can only be treated as a supplement added at a later stage.9

With regards to the antecedents of Valmiki we have very scanty information and
have to depend mainly on hearsay for the life history of this sage.10 It is in the
interpolated work, book I (Bala Kanda) that we have the story of Valmiki. Even this
account is taken from another work Adhyatma Ramayana which is an extract from
the Brahmanda Purana. In this Valmiki describes his past history of how by birth he
was a Brahmin and unable to control his passion had many children from a Sudra
woman and to feed them resorted to robbery. Once confronting a muni (sage) the
latter asked Valmiki whether his wife and children consent to Valmiki’s participation
in the numerous sins and when Valmiki got a reply, ‘no’ from them, he turned a new
leaf, meditated upon the name of Rama and later composed Ramayana.11 As
Valmiki himself appears as a character, he could not have composed them.12 Then
who was Valmiki? What is background? For this we can postulate that he was a
poet whose earlier occupation must have been that of a hunter. This should not be
a surprise as during that age an individual worth was not based on his occupation.
To give an example we have the story of Dharma Vyadha in Mahabharatha whose
profession was that of a butcher and who taught the essence of Vedanta to a
Brahmin. In ancient India people followed the ashrama dharma and during the
gruhasthashrama stage Valmiki followed the profession of a hunter and during the
vanaprasta and sanyasa stage, left for the forest, build an ashrama (Rama during
his exile had visited his ashrama) and later composed Ramayana as he knew
about Rama and his exploits.

Was Rama an incarnation of Vishnu?

In Ramayana Rama is depicted as an incarnation of Lord Vishnu for which

R.C.Dutt argues that Vishnu had not risen to prominence at the time at which
Ramayana took place and it was Indira who was the chief god in the epic age.13
But it should be remembered that Valmiki’s Ramayana depicts Rama as a human
being and not as an avatarapurusha. It is only in the Bala Kanda and Uttara Kanda,
both of which have been identified as interpolation to the original Ramayana that
Rama is spoken as an incarnation of Vishnu. Hence in the original Valmiki’s
Ramayana consisting of book II- VI, Rama is treated as a hero and not as an
incarnation.

Is not Rama abandoning pregnant Seeta a blemish on his character?

The story of Rama abandoning pregnant Seeta is not found in the Ramayana
written by Valmiki. This story is mentioned in the Uttara Kanda added to the original
Ramayana centuries later.

Interpreting fanciful incidents based on Reasoning

If Vanaras were monkeys how could have Rama communicated with them?

The name Vanaras does not have to mean monkeys just like Nagas does not
mean snakes. According to Pargiter many powerful races such as Danavas,
Daityas, Rakshasas, Nagas were reduced to subjugation and later the names of
these races become scornful until at length they ceased to possess any
ethnological force and turned into purely evil appellations. For instance the word
asura become synonymous with the meaning demon and pishacha the original
name of a tribe was turned to mean an impish goblin.14 The Vanaras along with
the Rakshasas, Kinnaras and Yakshas are said to be the progenitors of rishi
Pulastya, one among the eight mythical rishis from whom the Brahmin families
claim descent.15 The word Vanar originally meant ‘the dweller of the Vana (forest)’
(Nobin Chandra Das- A Note on the Antiquity of the Ramayana, 1899). Therefore
the rakshasas were human beings and so also were the Nagas and the Vanaras. It
may be noted that the hero of Mahabharatha Arjuna had married a Naga princess,
Ulupi and his brother Bhima had married a rakshasa woman Hidambi. As regards
to the language, the Ramayana itself (Sundara Kanda) speaks of two varieties of
Sanskrit which were in vogue at that time; one manushi Samskrita, the popular
dialect and the Samskrita dvijatiriva, the language spoken by the cultured

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Brahmins, the shishtas. Hanuman the hero of the Vanaras was a cultured linguist
and could speak in both varieties.16

The absurdity of Aerial Car, Pushpaka Vimana

D.C.Sircar questions the epic narrators’ idea of Ravana carrying away Seeta in an
aerial car (Pushpaka Vimana) and the return of Rama from Lanka to Ayodhya by
the same car. If flying cars were in use in ancient India, foreigners like Alexander’s
historians and the Chinese and Arab travellers like Hiuen Tsang and Al biruni
would have certainly mentioned them especially as they were unknown in their own
countries.17 Sircar’s reasoning is quite appropriate. But why did Valmiki spoke
about Pushpaka Vimana? We must remember that Valmiki was a poet and to
indulge in imagination is every poet’s right. Valmiki may have used the word
Pushpaka Vimana as a metaphor to describe the swift moving chariot used by
Ravana to flee to Lanka after abducting Seeta. It was through this royal chariot that
Rama returned back to Ayodhya from Lanka.

Communicated through Ramasetu

Then the question arises as how Seeta was abducted or rakshasas like Ravana
and Surpanaka traversed between Lanka and Janasthana (south India). For this
we have to hypothesize that through the bridge (Ramasetu) which existed between
India and Lanka that the asuras including Shurpanaka came to India. In the Aranya
kanda it is said that Ravana possessed a narrow strip of land along the coast of
south India, while the rest of south India then known as Kishkinda was in the
possession of Vali.18 By this we can presume that a bridge already existed for the
rakshasas to communicate between India and Lanka. Ravana abducted Seeta and
reached Lanka through this bridge. Hanuman came to Lanka through this bridge
and after meeting Seeta returning back, destroyed some parts of the city. This
event may have disturbed Ravana who thought that Rama may come to Lanka and
had the bridge destroyed. (This is similar to what defeated armies do like
destroying bridges, livestock and food when retreating so that the enemy’s
progress is hindered). Rama with the help of Nala and the Vanaras rebuilt the
bridge and as he was the victor in the war, the bridge was named after him as
Ramsethu.

Ravana with ten heads and Hanuman flying with a mountain peak

No sane person is willing to believe that a person can possess ten heads (Ravana)
or a person however strong he may be in physical strength can fly carrying a
mountain (Hanuman). As mentioned earlier, Valmiki was a poet and used similes to
describe certain awesome events. Even inscriptions which historians rely upon to
construct the history of kings and dynasties, contains similes. For instance
Harihara II, the Vijayanagara ruler is called in one of his records as ‘a lion to the
scent elephant of the Andhra king.’ We cannot take the literary meaning of this
record and believe that Harihara had turned into a lion. Historians glorify Tipu
Sultan as ‘Tiger of Mysore’, but we know that Tipu was a human.

Was it possible for Rama to undertake such a hazardous expedition?

In the battle of ten kings, Sudasa who was anterior to Rama by eighteen
generation defeated the Anu’s and conquered their territory. This led the Anu’s to
migrate to Afghanistan and beyond as far as West Asia. If the Anu’s could have
migrated towards Afghanistan several centuries prior to Rama, the latter travelling
towards south India and finally to Lanka would not have be that difficult. Moreover
the area which Rama traversed was dotted with the ashramas of sages who
obliged him with food and lodging. Also he was guided by the Vanaras whose king
Sugriva was indebted to Rama for helping him get the throne from his brother Vali.
Even during the time of the Mauryas and Guptas, communication as we now
conceive had not developed. But that did not prevent Chandragupta Maurya to
come to Sravanabelagola in Karnataka or Samudra Gupta to launch an expedition
against several kingdoms of south India.

Today there is an urgent need for Indian historians to critically examine the text
Ramayana and identify the interpolations containing fanciful and loathsome
accounts (for example, Rama killing Shambuka, a Sudra for performing penance,19
abandoning pregnant Seeta 20 and Valmiki depicted as a brigand 21). It is by citing
these interpolated accounts, the Macaulay, Marxist and Mullah combination are
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causing fissure in the Hindu society and creating bad blood amongst its
communities. The orthodox amongst the Hindus may object to some of the
hypothesis we may arrive. Years of foreign domination has made the Hindus
develop an inferiority complex and hence clinging to myths may offer solace to
their hurt pride. But as historian R.G.Collingwood has said a historian must
examine the past with a careful eye, even if it means exploding cherished myths.21

References

1. C.Sircar, Problems of the Ramayana, Government of Andhra Pradesh,

Hyderabad,1979, p.19
2. Ibid, p.4
3. Srinivas- Need to Set Right Historical Fallacies, QJMS, VOL. 105, No. 1,
pp:1-12.
4. C.Sircar, Op.cit, pp:2,4,5
5. E.Pargiter, Ancient Indian Historical Tradition, Oxford University Press,
London, 1922, p.175 (Pargiter has hypothesized an acceptable Yuga theory
according to which the Sathya or Krita yuga ended with the destruction of the
Haihayas by Rama Jamadagni (Parashurama). The Treta yuga began
approximately with Sagara and ended with Rama Dasharata’s destruction of
the Rakshasas (Ravana). The Dvapara yuga began with the coronation of
Rama at Ayodhya and ended with the Mahabharatha war, Ancient Indian
Historical Tradition. p.177)
6. 40 years X 29 generations = 1160 + 2449, the date of Mahabharatha War =
3609, being the date of Rama. According to D.R.Mankad the Puranas
computed the number of kings of a dynasty on the basis of units of 40 years
or caturyugas Puranic Chronology, pp:38,39
7. C.Sircar, Op.cit, p.3
8. Vettam Mani, Puranic Encyclopaedia, Motilal Banarsidass, 1975, p.641
9. K.Ramachandra Iyer, A Short History of Sanskrit Literature, R.S.Vadhyar &
Sons, Palghat, 2002, pp:49,50
10. Vettam Mani, cit, p.822
11. Krishnamachariar, History of Classical Sanskrit Literature, TTD Press,
Madras, 1937, pp:3-5
12. Gopala Iyengar, A Concise History of Classical Sanskrit Literature,
Thanjavur, 1965, p.10
13. Krishnamachariar, Op.cit, p.13
14. E.Pargiter, Op.cit, p.290
15. Ibid, p.185
16. V.Kamesvara Aiyar- Valmiki’s Ramayana and the Western Critics, QJMS, Vol
XVI, April 1926, No.4, p.248
17. C.Sircar, Op.cit, pp: 20,21
18. Krishnamachariar, Op.cit, p.9
19. Vettam Mani, cit, p.639
20. Ibid,
21. Ibid, p.822
22. Margaret MacMillan, Dangerous Games- The Uses and abuses of History,
The Modern Library, New York, p.43

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By S.Srinivas | Posted in essays | Comments (1)

Reinterpreting the Values of Historical Studies

June 4, 2015 – 9:23 am

There is a dire need to rewrite Indian history to efface the subjectivity contained in
the text books written by Marxist historians dominating in the Indian academia
circles. But before taking this task of rewriting Indian history in an objective manner
it would be better if Indian historians reevaluate the results which they expect from
students studying Indian history.

Facts and figures vis-à-vis values and virtues

It is said chronology and geography are the two eyes of history and events in
history occur and historic persons live in a certain period and in a specific location.
Facts in history outside space-time framework is relegated as mythology and
accorded a lesser status. At present writing history scientifically means
constructing events out of archival materials or from evidences collected through
archaeological excavations. One can document the rule of a chief minister of any
Indian state by using archival material. This writing would be hundred percent
scientific with zero error in facts and figures given. However is there anything to
learn from this write-up; any moral values or virtues to be cultivated? Contrast this
with personalities like Nachiketha, Sri Rama, Ekalavya, Sri Sankaracharya, Sri
Basaveshwara and Kabir who stood for ideals like truthfulness, filial devotion and
egalitarianism. But for the reconstruction of the lives of these men we do not have
source materials which can be termed as ‘scientific’.

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But even historical concepts derived from following the scientific method, unlike
science subjects does not give any tangible output (in the form of technology) but
only facts and figures. Hence the first and foremost thing which Indian historians
have to do is to take a stand as to what should be the end result of studying
history, is it to get correct information on facts and figures or to get inspiration and
development of virtues and culture. If it is to provide information on facts and
figures we can continue the present method of writing history by using archival
material. But if it is to cultivate values then we have to make a paradigm shift in
both writing history and selecting the events, personalities and institutions to be
included in our history books. Once if it is decided that the end product of historical
studies is for the development of moral values and culture, we could include
events/persons who would inspire us in the curriculum of historic studies even
though if they do not fit in the space-time framework; the main criteria in scientific
writing of history. The acts, facts and figures of the past could be then left to
economists, statisticians and political scientists to deal with.

Antiquity vis-à-vis relevance

Indian historians have an obsession with antiquity, whether it is the date of the
composition of the Vedas or the date of Mahabharatha war. Just because an event
occurred or a person lived or a work was composed in times of antiquity, does its
relevance in the present times makes any difference? On this aspect Indian
historians have to take a stand. For instance the Manu Smirthi was composed
many centuries before the Complete Works of Swami Vivekananda was
composed. But in terms of relevance the information contained in Swami
Vivekananda’s work empowers the whole of mankind while Manu Smirthi is full of
absurdities. Ayurveda, Yoga, the concept of zero, the Upanishads and the
philosophy of Advaita are some of the important contributions of Hindus which are
of immense relevance even today and this aspect should be stressed while writing
and teaching history more than doing research to prove the antiquity of persons,
events and works. It is the quality and relevance of a work or the ideal of a person
which matters more than its age.

Post mortem of historical facts

India has given Ayurveda and Yoga to the world, but why the majority of Indians
are malnourished and disease prone? Why today there is a mad rush to go abroad
for higher studies by Indian students while it was the reverse, a few centuries ago,
with India being the ideal destination for higher education for students all over the
world?

Having produced philosophical and spiritual treatises like the Upanishads,

Bhagavad Gita and Advaita philosophy, Hindus have failed to give spiritual solace
to the world while fanatical cults masquerading as peaceful religion have been able
to attract worldwide adherents. Even in its own land Hindus have been divided into
plethora of castes, sub-castes, sects, sub-sects and creeds and are after each
other’s throat. While superstitions are rising to new heights, spirituality has been
declining among Hindus.

In spite of centuries of political slavery, Hindus are little prepared to face the
imminent threat to their religion and culture from alien forces. All these, our
historians have to introspect and write objectively as to why has the Hindu has
failed, is it caste, the present political set-up modeled on western political system
or the sheer lack of values amongst Hindus.

Experimenting with new teaching models

Teachers with oratory skills

If the purpose of teaching history is to develop patriotism, morals and get inspired
by events and personalities then the way history is taught in schools at present
needs to be reevaluated. Not all history teachers are able to teach with much
enthusiasm and passion so as to arouse patriotism or inspire the minds of their
students with high ideals. This in turn makes the students develop a lackluster
attitude towards history. Hence why not give a try and bifurcate the writing and
teaching of history into two separate domains. While students of history could
involve in writing history, doing research, collecting data from archives and
information through archeological excavations, those (from whichever field) who
have good oratory and presentation skills, command over languages (English or
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other Indian languages), having the ability to express their thoughts clearly and
able to electrify the classroom atmosphere could after a brief training in historical
subjects be allowed to teach history in schools. This concept will be somewhat
similar to the role played by writers of science fiction and popular science books in
popularizing science amongst youngsters and thereby encouraging them to take
up its study at the university level.

Mother tongue as the medium of instruction

Another experiment which could be tried is to incorporate historical topics in State

languages being taught in schools. At present History is taught along with
civics/economics/geography as a subject called social studies. It is taught in
English in English medium schools. But normally emotions can be aroused when
spoken in one’s mother tongue and for inculcating patriotism, moral values and
virtues, it is necessary to arouse the sentiments of the students and this can
happen only when History especially biographies of great men are taught in one’s
mother tongue. Hence instead of teaching History as a separate subject, its
content should be incorporated in languages taught, especially the State language
and imparted to students. This will also help our students gain grip over their
mother tongue which unfortunately the children studying in English medium
schools are trailing behind. History as a separate subject can be taught at the
college level in a professional manner.

Critical examination of our Classical works

Indian literature like the Vedas, Brahmanas, Ramayana, Mahabharatha and the
Puranas contain mine of information about ancient personalities and events. This
information could be corroborated with Buddhist, Jaina and Sangam literary
sources and from archeological findings to reconstruct the history of ancient India
earlier to the Buddhist period. But not much progress has been done in this attempt
as facts in these sources were interposed with highly exaggerated and fanciful
accounts during the regular revisions of these texts and when it was put into
writing.

But a critical examination of our ancient texts based on reasoning would reveal the
period during which these interpolations took place, the verses so interpolated, the
persons behind it and their motives for doing so; be it to promote their ideology, to
establish the supremacy of their caste, creed or faith or the texts just fell into the
hands of a writer who meddled with it with his wild imagination. Once these
interpolations are identified, the real facts available in our ancient literature will be
an excellent source for us to reconstruct the history of our ancient period.

The date of Mahabharatha war can become the sheet anchor to reconstruct the
history of ancient India. If we unanimously agree at one of the numerous date
ascribed by scholars as the date in which the Mahabharatha war took place, we
can make an attempt to outline the history of our ancient political history beginning
at least from 5000 B.C.

By S.Srinivas | Posted in essays | Comments (0)

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