Ramayana of Valmiki

Ramayana of Valmiki

This article originally appeared in the UK Valmiki community’s monthly newsletter named The Service [Editor Mohan Lal alias Gardash Bharti] in the early 1980’s under the title “Bhagwan Valmik Ji – Our Pathfinder.” The original article was subsequently published on http://www.bhagwanvalmiki.com; but unfortunately the publication contained a number of spelling and other errors. It has also been felt that this article needed to be updated in the light of latest discoveries in India history. The late Julia Leslie in her magnum opus Authority and Meaning in Indian Religions – the Case of Valmik¹; based entirely on Hindu theological texts, surprisingly come to very similar conclusions as this article, which was written a couple of decades before her work. We are grateful to Mr Mohan Lal for permission to edit and publish this article. [Editor]

The life and times of Guru Valmik Ji are shrouded in history. Ancient Indian history, lacking authentic recorded material and frequently archaeological artefacts, present us with a particular problem when analysing the period of Aryan expansion into India. History, if one can call it history, was 'recorded' by the victorious Aryans who naturally depreciated the indigenous non-Aryans. 'Recorded' is not perhaps the right phrase, as most of the Hindu texts were first orally transmitted and later after hundreds of years, written down with many layers, distortion, mythical symbolism and sometimes with inverted truth. There is much chaff and little wheat in the classical Hindu texts but nevertheless it is still possible to piece together the life and mission of Guru Valmik JI from fragmentary evidence of the ancient texts as well as modern archaeological and historical discipline

Yoga Vasishtha -Scriptures or Science?

Guru Valmik is traditionally famous for two major works; the Yoga Vsistha and the Ramayana. These two works in their present forms bear only a little resemblance to their original form. We knew for a fact that parts of Ramayana were later deleted, distorted and added to by the inventive Brahmin priests and writers. As an example in all Brahminical texts, Brahmins are naturally asked to be honoured even though they should be without merit. This too was the opinion of the medieval Hindu holy man Tulsi Das who did not want the Sudra to be honoured even though the Sudra had merit. Nevertheless Guru Ravidas took the opposite viewpoint to that of Tulsi Das. Guru Ravidas’s utterance was in line with what had been said in the Yoga Vsistha many centuries previously, which was that a child with truth was to be believed and even Brahma was not to be believed if untruthful. According to the Moksopaya Project in Germany who have examined a number of Yoga Vsishta manuscripts, a number of Buddhist ideas had been removed from the subject texts. If this is correct, then a philosophical link between Guru Valmik, Buddha and Guru Ravidas is clearly established, notwithstanding the fact that Guru Ravidas can certainly be linked to the Buddhists via the Natha Sidha tradition.

From the late Lekh Raj Manjdadria’s précis about Yoga Vshistha²:

Firstly there is the introduction of frame stories that emphasises the "orthodox" brahmanical ideology, this particular feature is absent in the MU (Moksopaya) and as such considered not to be the works of the orthodox tradition. Secondly there is the insertion of chapters emphasising Rama-bhakti, whereas the original ethos indicates Rama Bhaktas are nothing but lazy fools (Nirvana, Purvardha, 127-128) as they do not rely on their own power of ‘manly-ness’ (parusa). Thirdly there is an attempt at reversing the meaning of passages that are specifically directed against Sruti, the Vedas and rituals, by changing the original wording. Fourthly, there is the obvious and complete deletion of particularly Buddhist terminology. Fifthly, there is what can be described as the numerous tendentious changes of plural-forms of nouns and verbs to the singular. This indicates the originator of the MU used a public sermon mode. Finally, there is without doubt what is considered as the vedanticizing of the text. The MU teaches monism (advaita) which is characteristically different from that of Sankara’s Advaita Vedanta. On some of these wilful changes I shall expand a little more on later.

The original author endorses his authoritativeness on the contents of his works that claim a human authorship (pauruseyam idam sastram) and dismisses any authoritative scripture that lacked reasoning (vicara) and rational arguments (yukti). Here the text makes clear reference that the reasoned statements of even a child or women where preferred to revelations of Rsis and gods. "Even if it were of human origin (every) Sastra has to be accepted provided it instructs by means of arguments. Any other, even composed by Rsis, should be dismissed. … The word of even a child must be accepted, if it is based on reasonable arguments. Any other should be dismissed like straw, be it even taught by Brahma (II 18, 2-3)"

Another example of Brahminical distortion is that Valmik himself praised Ravana on several occasions- 'Ravana was a great and good man. He was magnanimous and handsome. But he (Ravana) chastised Brahmins whenever he saw them performing Yagarns and drinking Soma juice.'³

But in Brahminical Ramayana, Ravana is described as a notorious demon king, while Valmik mentioned Ravana as a great learned man a great saint, a master of scriptures. Ralph T.H. Graffith, translator of the important work of Valmiki Ramayana in English writes in the introduction of Ramayana of Valmik, 'There is every reason to believe that the seventh book (Uttar Kanda) is later addition’.⁴

Hence the original Ramayana of Valmik Ji is some what older and altogether different from Brahminical texts. Ramayana is essentially the story of the Aryan expansion into Central, Eastern and South India. This expansion was facilitated by the use of iron tools and weapons and his use of iron in North and Central India was introduced round about 1000 BC +/-250 years. In the Valmiki community there is a tendency, from self respect viewpoint; to ascribe, after a Hindu fashion, as older a date as possible for Bhagwan Valmik Ji, but this thinking can only discourage the younger generation from learning about their culture and history and hence for the sake of science and history, such myth making has to be avoided.

Valmik - Historical Setting

Around about 1500 BC the nomadic barbarian Aryans entered N.W. India and overran the remnants of an already ancient, and decayed civilisation later known in the 20th century as the Indus Valley Civilization. This civilization was renowned for many features it gave to the Indian society e.g. international trade, architecture, drainage system, water-locks, trade, system of standard weights and measures, granaries, written script, astronomy (the nakshatrya system) medicine, Lokayata philosophy etc. The first 10 mandalas (chapters) of the Rigveda are filled with descriptions of battle between the Aryans and the non Aryans people. Historians remain divided on many issues surrounding the post Indus society but it is accepted that the Aryans originated from outside of India and that they subjugated north India by military means.

The society that emerged from these battles was a fusion of the two cultures although the pure Aryan way of life and the autochthonous⁶ Indians way of life survived side by side for a long time. This is testified by the fact that the modern Hinduism retains many aspects of the Harappa culture, Aryan arrogance and a large tribal population on its periphery. Scholars have seriously suggested that some indigenous Indians may have been even bi-lingual. It is mentioned above that the use of iron was responsible for Aryan expansion into the unploughed land. Aryans themselves may have relied on the indigenous metalworkers such as the Bir Asur who have been currently describes on http://www.vikasmaitri.org/adivasi.htm as

“A tiny tribe threatened with extinction. Traditional iron smelters and metal workers. Ancient metal relics discovered from Asur sites in modern times. Still carrying out hunting, gathering and shifting cultivation.”

It seems likely that at least this particular tribe moved between the settled and the unsettled community. This would point to a stage in history where some of the indigenous people not only had access to Sanskrit language but also to iron technology. This would be similar to native-Americans getting access to firearms, horses as well as Spanish or English language. If this is the case then it would not come as a surprise if the following statement in the original article could be claimed as probably correct.

“Valmik was a fighter against oppression. He was a great scholar, the first Indian to codify music and much more.”

The last sentence would be difficult to refute as the roots of Indian music lie in tribal society.

Was there one Valmik or many? To many devotees this would be an odd point to raise but the question is a valid one. Valmik is a patronymic, like Vasudeva in Krishna Vasudeva, Vasudeva title was inherited. Hence the possibility that there were many Valmiks in the fashion of Sikh Gurus with each succeeding Guru signed himself off as Nanak the n^th, can not overlooked. This could explain the tradition of why the community initially put up a successful fight against the Aryans, but were eventually overpowered. Just as the line of Sikh Gurus ended with the Tenth Guru, although it is claimed by the British historians that Banda Bahadur was described as the ‘Banda Gooro’, there may have been many Valmiks each with his own specific contribution.

Ramayana - A continued process of Hinduisation of the Indian tribal society

Ramayana portrays the story of the first aggressive Aryan expansion into central, east and south India. Rama is not a pure Aryan but from a mixed parentage. There are other reasons for believing that there was a fusion of two cultures in Rama's own family. Sita, his wife is born out of a furrow when king Janak (he of the people) ploughed the land in order to stop draught! This alone links her to earth Mother Goddess which incidentally swallows Sita at the end of the story. This points to a matrilineal society, a society in which the man has right to a property by the virtue of him marrying the woman to whom the property itself being transmitted through the female line. A large part of India was matrilineal in character at one time^7,8. The Nairs were matrilineal in the past. The present Khasi tribe is still matrilineal. The reason for the Kaikayi's insistence that her own son Bharata should inherit the kingdom after Dasratha is perfectly in line with the matrilineal tradition! Dasratha had made promise to her, on their marriage, that her son would inherit the kingdom. The fact that Bharata was brought up in his maternal grandparent’s home also points to Kaikeyi's matrilineal background. Hence the so called Aryans expansion into Central, Eastern and South India was not an expansion of Aryan ‘race’ but the spread of a new mode of living. This mode was plough-based, cattle rearing agricultural production based, patriarchal, monarchical, more class and caste ridden and hence much more exploitative. The copper age autochthonous population with their matrilineal tradition, were not so backward or less civilised but the Aryan culture was more aggressive and assisted by iron, it spread, motivated as it was for more land and people to rule. Some section of the indigenous people also started to practice the Aryan way of life. Here archaeology and ethnology agree well with tradition.

Riddles of Ramayana

According to Valmik, Rama is not a re-incarnation of the God Vishnu. This idea was later introduced in the Ramayana. Rama is an ordinary mortal who lies, cheats, has no scruples, double crosses and uses people where convenient for his own ends. Upper caste Indian scholars admit that the killing of king Valin was against all laws of morality. Anyone who thinks that Rama was an ideal man should read The Ramayana (A True Reading. by Periyar E.V. Ramaswami who has laid bare the underlying contradiction running in the whole length of Ramayana. Dr B R Ambedkar in his controversial Riddles in Hinduism⁹ questions the many contradictions surrounding both Rama and Krishna. Valmik in the true fashion of an epic poet was accurately describing the changes that were taking place but he would not be able to save his epic poem from the Brahaminical contamination. The Brahmins deleted portions of Ramayana, added to it and introduced spurious elements in parts of it to suit their own slave/feudal ideology. No wonder Hanuman is considered by the Hindus to be a shining example of loyal and faithful servant. The tribesmen of Western Orissa to this day consider him a traitor! And so he was, to Bali, his rightful king.

Where was Ravana's Lanka?

But question may be asked what connection tribesmen of Western Orissa have with Ramayana? It can be safely concluded that Lanka of Ramayana is not the Sri Lanka, Ceylon of the present day. Ceylon used to be known as Singhla. Markande Puran, Kathasaut Sagar, Mahabharta, Badmavada Kavya all refer to Lanka and Singhla separately. The astronomer Varaharmihira refers to Singhala and Lanka as two different places. In early literature Ravana's country was referred to as Tamraparni or Singhla. In Bal Ramayana itself on the occasion of Sita's marriage the king of Lanka and the King of Singhla were present. Ceylon or Sri Lanka has no folk memory of Ravana or Rama! So where was the Ravana's capital¹⁰?

One of the candidates for a typical Lanka is at Sonepur in Western Orissa. Recently stone inscription dating back to 1703 A.D. found in Bastar revealed that the Dandakaranya forest mentioned in the Ramayana was near the kingdom of Raja Bhanjdeo and that the territory of Lankeshwara- Ravana, by another name - was close to Dandakaranya. Also Rama's sojourn began in Chtrakut and all through the routes from Chitrakut to Bastar Rama's folk tales are very popular among thr tribals. A copper plate found at Sonepur refers to Somshwar Deva, a prince calling himself the lord of Pashchim lanka (Western Lanka). According to Valmik himself Lanka was close to Mahendra Giri Hill which is in the Ganjan district of Orissa¹¹. The Ramayana mentions sal tree which flourishes in Orissa but one does not find any such tree in Sri Lanka previously Ceylon. One further point. In the Sonepur area of Bihar the tribal tradition has contempt for Hanuman. Every year his effigy is burnt, crushed, and finally thrown into the river as a mark of disrespect. While Sri Lanka previously Ceylon has no folk memory of Rama or Ravana the Binjhal tribe in Sambhalpur have several such tales about Lanka. Women of Orang tribe sing folk songs about Pradesh claim that they are descendants of Ravana! Entering the words ‘Gond’ (tribe)and ‘Ravana’ into an internet search engine is likely to throw many thousand of entries.

Archaeologists at Sonepur excavated a fort running nearly two kilometers along the bank of the river Tel Among the relics they discovered were two massive pillars each 27 feet high one containing the skeleton of a horse and another of a baby. A quantity of arms were also unearthed at this place. The provisional date of this place is 600-700 B.C.

The Asurgarh site in Sonepur Orissa found at¹² http://203.129.205.48/OGPV3/e-magazine/Journal/journalvol3/pdf/49-54.pdf has the following characteristics which could be relevant to any site which may be considered a candidate for prototype Lanka.

“The site is very ancient, with the continuation of culture from very old times. Asurgahr was also known as Udit Sagar and had unique water management system. Water was used for multiple purposes e.g. agriculture and defense. Control of water made it possible for considerable progress in social, economic and political power. Related to this was the religious life based on worship of the female principal. Female fertility figurines had been found at site and the site was probably a center for Sakta cult. Asurgarh also controlled trade routes. A river flowed to the side of the fort and in times of emergency the area external to the fort could be flooded drowning the enemy soldiers."

The name Asurgarh means the fort of demons. Bir Asur people were also associated with iron technology as we have seen before and hence the defenders would not be overpowered without a great deal of effort on the part of intruders.

It is also possible that there was not a single Lanka but any hydraulically defended stronghold could be described as such especially if it was situated on the high ground.

So it appears that Ravana far from being a demon was probably a prototype ruler of the autochthones. Valmik himself extols the virtues of Ravana. According to the Ramayana, Ravana was a brave fighter, chivalrous, sincere and well learned. We know how the Aryan seers labelled the indigenous people as monsters and demons. If we accept Sita at her face name i.e. furrowed and crown land then the fight was not for a human female but for land; not any land but cleared and fertile land which could be put under the plough. Therefore the characters in the Ramayana are not historical but prototypes; an excellent example of history being passed off as itihas (meaning history as opposed to mithhas meaning a myth) under a thick veneer of theological mythology.

A short article such as this can not possibly do justice to Ramayana and its analysis but needless to say that while analyzing its contents it is well worth remembering history, archaeology and past and present sociology of the places in question. It is also worth remembering that Valmik was not writing for people of 3000 years in the future but for the near future generations The Brahminical distortions have also contributed a great deal about the confusion. Only scientific and historical disciplines can lighten our path and guide us and we must remember this when discussing even Valmik!

Relevance of Valmik to Dalits

So what is the importance of Valmik to twenty first century Dalits? People who forget their past are fated to repeat their past mistakes. The ruling intelligentsia in the form of Brahmins tried their level best to destroy our literary and historical past so that we may not take pride in the history of our struggles. The caste system was thrust upon us as divinely originated. Krishna, another alleged incarnation of Vishnu, declare in Bhagvad Gita that he had created the caste system? Valmik challenged the monarchical class/ caste system by stopping Rama's Ashavmedh Yajna. Later Brahmin writers would try to hide the facts that Rama himself may have been defeated by Valmik. Valmik’s protégés Lav and Kush were not defeated by the imperial army. According to Julia Leslie, Valmik was accused of being at least a Brahmin killer. Most prominent scholars agree that last Khand of Ramayana appears to be a forgery which has neither the literary merit nor the style of the bulk of the rest of Ramayana. The Brahmins tried to vilify Valmik by calling him a petty bandit who achieved salvation by inadvertently reciting the name of Rama! This cheek is in line with the Brahminical process of inverting the truth.

People who have no sense of the history cannot create their own future. Adopting an unhistorical outlook can lead one astray as detailed on the following website¹³http://www.badarchaeology.net/political/ram.php in which the natural coral between

Sri Lanka

was seized upon as the mythological Ram Setu bridge, something that even NASA was forced to deny. But at least one pious Dalit website fell into the high caste trap and ended up linking this ‘bad history’ with the name of Valmik.

Valmik is a part of our own history. We need to learn about our past, about Valmik but in a scientific manner, in order to check our future course. Valmik stood at the beginning of a class/ caste society. We stand near its end, but our struggle is the same. Valmik was fighting a defensive battle against the very existence of his community. It was the UK Valmiki community’s effort in opposing the Brahminical propaganda that Guru Valmik was a reformed bandit, that the community rediscovered its long lost identity. This led to Julia Leslie’s monumental work seeing the light of day and putting, UK Valmik community on the map.

References :

1. Authority and Meaning in Indian Religions – Hinduism and the Case of Valmik -Julia Leslie - Ashgate UK 2003

2. http://www.bhagwanvalmiki.com/lekh1.htm

3. Ravan Ki Lanka - Chandras Parsad Yagyasu
4. Valmiki Ramayana - Griffiths R.T.H.

5. http://www.vikasmaitri.org/adivasi.htm

6. http://www.worldproutassembly.org/archives/2006/03/the_adivasis_of.html

7. Mother Right [ Mutterrecht]- J J Bachofen
8. Mother-Right in India - Baron Ehrenfels

9. Riddles in Hinduism – B R Ambedkar.

10. Ramayana – Myth and Reality – S D Sankalia

11. Digging up a new Lanka - India Today April 16-30 1981

12. http://203.129.205.48/OGPV3/e-magazine/Journal/journalvol3/pdf/49-54.pdf

13. http://www.badarchaeology.net/political/ram.php