The Vedic scholar talks about his book, ‘Ramayanam,’ the epic's deep connection with Tamil Nadu, how lord Rama embodies human qualities, why it’s not right to look at Ravana as a Tamilian, and more
Ramayanam: Volume 1, the latest book by renowned upanyasagar (public speaker), Vedic scholar, and author Dushyanth Sridhar (38), reimagines Valmiki’s Ramayana, weaving together traditional commentaries with hidden gems from lesser-known Ramayana stories in Sanskrit and regional languages. Published by HarperCollins India, the book — first of a two-part series — was unveiled recently at Chennai’s iconic Narada Gana Sabha, graced by popular Carnatic singers Ranjani and Gayatri, along with Gurumurthy, editor of Thuglak magazine. Sridhar enriches the narrative with illustrations by the acclaimed artist Keshav, complemented by photographs showcasing rare artifacts from across Asia. Additionally, the book features a geographical exploration mapping Lord Rama’s epic journey. In this interview to The Federal, Sridhar talks about how his version of the Ramayana is different from traditional interpretations, the concept of ‘Ram Rajya’ and more. Excerpts:
Why do you think there is a need for yet another version of the Ramayana, considering the extensive range already available, such as Valmiki Ramayana, Kamba Ramayana, Tulsidas Ramayana, and even contemporary adaptations like M. Veerappa Moily’s? What distinguishes your version of the Ramayana?
My book is based on the Valmiki Ramayana and its classical commentaries, including Tattvadipa, Bhushana, Amrta Kataka, Dharmakuta, Tilaka, and Siromani. While drawing inspiration from Kamba Ramayanam, Malayala Ramayanam, and Tulsidas’ Ramcharitmanas, I aim to present a comprehensive interpretation of the epic. Rajaji’s Ramayanam, which many — including myself — enjoyed reading, is an abridged version and I wanted to offer a version that appeals to readers of all ages. The first volume spans approximately 92,000 words, offering a detailed exploration of the Ramayana’s narrative.
In Tamil politics, Ramayana has always been a contentious topic. Politicians in the state, including former Chief Minister M Karunanidhi, have consistently rejected the idea of Rama, raising questions about his very existence. How do you convince people that Ramayana is a reality?
I’m not sure if MG Ramachandran and his wife Janaki ever questioned, given their names’ association with the Ramayana. MG Ramachandran famously crafted a beautiful sword for Mookambika in Kollur, Karnataka. Jayalalithaa was known for her devotion and adherence to Astika beliefs. Regarding Karunanidhi’s family, one could direct these questions to his daughter-in-law, who is known for her frequent visits to temples. If such individuals haven’t persuaded their own family members about the non-existence of Ram, convincing me would likely prove challenging.Tamil Nadu has a deep-rooted connection with the Ramayana. Despite political complexities, the state boasts a rich cultural heritage steeped in the stories of Rama. Tamil literature, from Nammazhwar to Andal to Ilangovadigal, celebrates the narrative of Rama. Temples dedicated to Rama, like Valvil Ramar in Thirupullabhoothangudi and Eri Katha Ramar Temple in Maduranthakam, are abundant in Tamil Nadu. Even the prominent Dravidian leader Periyar bore the name Ramaswamy Naicker, underscoring Tamil Nadu’s profound historical association with Rama.
Rama is believed to have personified the characteristics of an ideal person and he is in fact known to be the “Marayada Purshottama” — one of the best upholders of Dharma. But critics ask if it is right for an ideal person to send his pregnant wife Sita to exile?
When discussing avatars like Rama and Krishna, it’s important to recognize they embody not just divinity but also human qualities. The divine chooses to incarnate as a human to demonstrate and exemplify human virtues. A compelling biography must portray a life filled with all emotions. In the context of the Ramayana, it’s crucial not to depict Sita as merely helpless or cast aside. She was a formidable woman who demonstrated strength and resilience. According to Narayana Bhattar from the 16th century, Rama’s deep adherence to Dharma meant any slight imperfection in his governance could disrupt his kingdom. Hence, he decided it was better to exile Sita. Sita herself questions Lakshmana whether Rama’s decision aligns with the teachings of Vashishta.When we worship Rama and Sita, we don’t just admire their virtues; they also provide us with a path on how to live a righteous life and uphold Dharma. It’s important to recognize that not every action of Rama should be unquestionably praised; we should take the good and learn from it.
The book was unveiled recently at Chennai’s iconic Narada Gana Sabha, by Carnatic singers Ranjani and Gayatri
Ravana is equally an interesting character in the iconic epic. There are many in southern India who believe — and take pride in — belonging to the clan of Ravana. Was Ravana a Tamilian and do you see any merits in celebrating the evil king?
Tamil is an ancient language with a rich heritage. Some scholars believe Hanuman spoke to Sita in Mathura basha, which is thought to be Tamil. However, asserting that Ravana was Tamil requires extensive research and evidence. According to the Ramayana, Ravana ruled Lanka, an island he seized from his half-brother Kubera. Puranas suggest he was born near Bihar in Northern India, and belonged to the Brahmin clans of Pulasthya and Vishrawas. Despite his Vedic knowledge, Ravana’s character was flawed, which led to his defeat by Rama.While Ravana’s rule over Lanka is noted, claiming a Tamil legacy for him lacks substantial basis. It’s unlikely that people in Tamil Nadu would associate themselves with Ravana’s lineage.
Prime Minister Narendra Modi, UP Chief Minister Yogi Adityanath and many other BJP leaders too often talk about establishing Ram Rajya. What exactly is Ram Rajya?
The concept of ‘Ram Rajya’ is described in the Ayodhya Kandam of the Ramayana, particularly when Rama initially believes his younger brother Bharata has been crowned king. When Bharata comes to Chitrakoota to persuade Rama to return to Ayodhya, Rama poses a series of 40-45 questions covering various aspects from taxation to the treatment of women in the kingdom. Our scholars believe that these questions outline the principles of Ram Rajya. It’s important to note that interpreting Ram Rajya shouldn’t be seen as promoting any specific religious or communal agenda just because it includes Rama. Rather, Ram Rajya provides insights into historical ideas about governance and administration. It offers a glimpse into how people in the past envisioned an ideal administration.
