EXEMPLARY ILLUSTRATION OF FREEDOM OF SPEECH AND EXPRESSION IN THE ROOTS OF “RAMAYANA”

 EXEMPLARY ILLUSTRATION OF
FREEDOM OF SPEECH AND EXPRESSION
IN THE ROOTS OF “RAMAYANA”

 

In contemporary times of human civilization, whether globally and also in contemporary India, there has been a lot of discussions, thrust, debate, discourse and anguish expressed regarding Freedom of Speech and Expression, being attacked and curtailed in various ways. Freedom of Speech and Expression is an essential ingredient for human civilization to progress and perpetuate truth as a means to harness discipline and orderly conduct in the society.

In Indian Constitution and also in a number of Constitutions of other major nations worldwide, Freedom of Speech and Expression is a Fundamental Right of the Citizens. The Article 19(1)(a) of the Constitution of India rightly provides with Freedom of Speech and Expression as a Fundamental Right to the Citizens of India. The Architecture of Indian Constitution (which is the Greatest contribution, “Bharat Ratna” Dr. B.R. Ambedkar  has made for the people of India as its Architect), through the Article 19(1)(a) of the constitution; not only has given a Fundamental Right as Freedom of Speech and Expression to the Citizens of India, it also provides for Media to function as a powerful Watchdog as well as the Fourth Critical Pillar for appropriate functioning of the Democracy in India ( the other three Critical Pillars being : Legislature, Executive and Judiciary ). [ Dr. B. R. Ambedkar has been conferred with ”Bharat Ratna”, the Highest Civilian Award of Indian Nation ]. What role does the Media play in contemporary India is a subject for public opinion, and there has been also public opinions quite vehemently as to media also many a times, getting into skewed tilting.

“Ramayana” is one among the most respected and honoured holy epics at global level, although it is  primarily an epic of Hindu Mythology and considered as one of the important and the celebrated volumes of Hindu Religious Literature having its origins in India. However, many scholars, even from various other religious spheres and alignment, have also dwelled on “Ramayana” to depict it as one of the most illustrated guide for various facets of functioning in the society as well as a guide for highest standards of practice while ruling the society with powers in hands. 

“Valmiki Ramayana”, so it is named and popular, as having been said to be written by “Rishi Valmiki” ( Saint Valmiki ) has 7-“Kandas” ( 7-Parts or7-Books or Volumes)  describing the different stages of the life time story of “Lord Ram” worshipped as an incarnation of “Lord Bishnu” in human form in “Tretaya Yuga” [ Tretaya Age. “Tretaya Yuga” is one among the 4-Ages the World has passed through as per Hindu Cosmology, such as “Satya Yuga”, “Tretaya Yuga”, “Dwapar Yuga” and “Kali Yuga”. The present and the continuing Yuga in force now is the “Kali Yuga” ] . The 7- “Kandas” ( Seven-Parts or Books or Volumes ) of Ramayan are named  as follows according to its contents ( primary thrust of the contents) as part of the continuum of the Ramayana Story:

1.         “Bala Kanda” – The Childhood events of “Lord Ram” having born as the eldest son of “King Dasharatha” of the ancient Kingly State of Ayodhya (Presently located in the Uttar Pradesh State of India). Also it deals with the origin of “Goddess Sita” as the daughter of King Janak, the ancient Kingly state of Mithila;  and until the marriage of Lord Ram to Goddess Sita, and the marriage of other siblings of Lord Ram named as Lakshman, Bharat and Satrughna.

2.     “Ayodhya Kanda” – This Kanda (Part) is on the life events of Lord Ram as the Prince of Ayodhya and just before his coronation as King of Ayodhya, his exile from Ayodhya to forest, for 14-years, for keeping the words of his father, King Dasharatha, given to his 3rd-Queen, Queen-Kaikeyee  out of the 3-Queens [ Lord Ram was born to the 1st-Queen, Kaushalaya while the 2nd-Queen was Sumitra to whom Lakshman and Satrugna, the younger siblings of Lord Ram were born, and the other sibling, Bharat was born to 3rd-Queen, Kaikeyee ].

3.    “Aranya Kanda” – Primarily the events in the Forest that happened during the 14-years exile and living of Lord Ram in the Forest, including hijacking of Goddess Sita by the Demon King Ravana of Lanka.

4.    “Kishkindha Kanda”- It is the part of the life story of Lord Ram where he meets the King Bali and his younger brother Sugriva in the Ape Citadel known as Kishkindha. Here Lord Ram also meets his greatest devotee asset Lord Hanuman. Bali being an oppressive king, is dethroned and killed by Lord Ram, Sugriva is coronated as the kind of the Ape-Citadel Kishkindha and thereafter Sugriva commits his loyalty and the army of Ape-Soldiers to fight Demon King Ravana of Lanka to release Goddess Sita from the hostage of Ravana.

5.    “Sundara Kanda” – It depicts the activities of Lord Hanuman including his visit to Lanka, tracing the location and where abouts of Goddess Sita at Lanka while she was kept hostage there; and coming back to Lord Ram then staying at Kishkindha, with the news of Goddess Sita.

6.    “Yuddha Kanda” – In this part of Ramayana, which is the largest part of Ramayana, the longtime events of the Great War between Lord Ram and Demon King Ravana, wherein Ravana was defeated and killed is described. Also; it describes the story of Lord Hanuman helping Lakshman (Younger Brother of Lord Ram) survive from his war-injury, by treatment out of herbal medicines that Lord Hanuman carried through a whole mountain. It also deals with the “Agni Pariksha “ (Fire Test) of Goddess Sita, to establish her purity as an woman having stayed in the custody of Demon King Ravana for a long time, thereafter Lord Ram along with Goddess Sita returns to Ayodhya completing the 14-years of exile in forests and gets Coronated as the Kind of Ayodhya establishing “Ram Rajya” ( the Golden Rule of King Ram ).

7.    “Uttara Kanda” – deals with the Last Part of the Life time Story of Lord Ram as King of Ayodhya. In this part, Lord Ram, in order to protect the Grace and Dignity of his Kingship as the Celebrated King of Ayodhya, even banishes his beloved wife Goddess Sita and exiled her to Forest, in spite of a time while Goddess Sita was pregnant with his two children (twin sons)-Lava and Kusha, who were born at the Ashram (Abode) of Valmiki Rishi where Goddess Sita was provided shelter after Lord Ram banished her and exiled into forest. Lord Ram had to banish his beloved wife while she had even passed the “Agni Pariksha”; as the story says, a couple from the lowest strata of the society then ( a washer-man-woman couple) , who were Citizens of his Ram Rajya ( Kingdom of Lord Ram ) during their internal family quarrel as the lady ( washerman’s wife ) had stayed a longer period in her parental home and her husband (the washerman) doubted her for further acceptance; castigated doubt by exemplifying that if Goddess Sita stayed such a long time in the Demon King Ravan’s place  how could she be so pure and her husband Lord Ram has accepted her. That had come to the attention of King Ram through his intelligence mechanism as a public opinion, still castigating doubt on his wife, Goddess Sita. At that point, Lord Ram, in order to uphold the dignity and grace of his Kingship ( Raj Dharma - the Responsibility and Accountability of the King as the Ruler ), as the King of Ayodhya had decided to banish Goddess Sita, and exiled her into forest even if he knew that Goddess Sita was pregnant at that time with his offsrpring (twin sons). As per the Story of this “Kanda”, lastly Goddess Sita goes back to heaven through the Crack in Mother Earth re-establishing her purity and Lord Ram goes back to Heaven after handing over the reigns of Kingdom of Ayodya to his Sons Lava and Kusha. Lord Ram gets back to his original abode in heaven (Baikuntha) and meets his wife Goddess Lakshmi there ( who had descended on earth in human form as Goddess-Sita ).


The Uttara Kanda of Ramayana, is its 7th-Kanda (7-Part) as mentioned above and it is the Kanda (Part) of "Ramayana", wherein the “Raja Dharma” (Responsibility and Accountability of the King or the Ruler towards the State and its Citizens)  has been dwelt in and Freedom of Speech and Expression of the Citizens has got into the roots of Ramayana. The story in this part, deals with Freedom of Speech and Expression very seriously and fervently; and in the most illustrious manner, though invariably it does not get noticed and has escaped the notice of the many scholars; even who have  done extensive research on the epic Ramayana. In the kingdom of Lord Ram, a couple of the Washerman and Washerwoman were from the lowest strata of the Society then, however, they were the recognized Citizens of the Kingdom of Lord Ram in his “Rama Rajya” (Rule of King Ram) it is undisputed. The Freedom of Speech and Expression was given paramount importance and absolute liberty in “Rama Rajya” is clearly evident from the episode of Lord Ram banishing his beloved wife even after rescuing and regaining her from Demon King "Ravana" after fighting a Great War within his 14-years of exile in the forest; and again exiling her into Forest on the basis of only doubting words of the said ( Washer man-woman) couple of the citizens from the lowest strata of the society and in the citizenry of the kindly state of Lord Ram, in spite of such a critical time, when his wife Goddess Sita was pregnant carrying his offspring(twin sons ). Lord Ram was all powerful then as the Supreme Authority of the State, he was the powerful King of Ayodhya at that time, and he had the machinery at his command to behead the washerman-woman couple in a fraction of a second or could jail them for life permanently. That supreme power having been with Lord Ram, was also known to the said couple. However, there was no fear in the minds of the Citizens in the “Rama Rajya”; it is also evident from the fact that, during a mere family quarrel the washerman-woman couple even being from the lowest strata of the citizenry, were able to make an analogy of events in a doubtful manner, even citing the King Ram and Queen-Sita as an instance, exhibits the kind of Freedom of Speech and Expression they were able to avail of without fear and apprehensions of the King, the Ruler who was none other than Lord Ram then.

On the other hand, when such saying by even the lowest strata of Citizenry and their castigation of doubt on his wife Queen-Sita, got poured into the ears of King Ram, for sure he had enough spies, intelligence operators and soldiers policing the state at his command. He could have got the said couple arrested, charged them for sedition and even beheaded them by his administration or put them in jail with rigorous imprisonment for life. However, Lord Ram as a benevolent ruler, believed in the Freedom of Speech and Expression to be allowed to the Citizens of his rule, so that there is law and order and discipline of conduct in the society under his rule. On the other hand, he felt, it is the Grace and Dignity of the King which is at stake, and if that is under poor light for the situation of his wife, even if she was the ultimate love of his life. In order to uphold the Grace and Dignity of the King (of himself as the King Ram) and at the same time to uphold the Freedom of Speech and Expression of the Citizens; he decided to banish Goddess Sita (his beloved wife) by banishing and exiling her into forest and at the same time; he caused no harm to the washer-man and woman couple who were the citizens of the state of Ayodhya where Lord Ram was the ruler.

This episode of Ramayana in its Uttara Kanda (7th Kanda / 7th Part ) regarding the washer-man-woman couple doubting Goddess Sita by mentioning in a family quarrel of the couple of husband and wife; and on information of that as the grounds,  Lord Ram deciding to banish Goddess Sita (his wife and love for life) by exiling into forest, places the fact into light as to the Exemplary and  Highest Standards of Freedom of Speech and Expression that was allowed to even the lowest strata of Citizenry in “Ram Rajya” ( Rule of King Ram ). The Freedom of Speech and Expression was allowed so liberally that the Citizens from the lowest strata of the society were able to speak up or express their views fearlessly. The citizens were aware of the power of King Ram as the Ruler of the Kingdom, however, they were not afraid to speak and express on a specific issue where still they had doubt in spite of Goddess Sita having gone through the Test of Fire ( Agni Pariksha – where Goddess Sita Went through a Fire and came unhurt as re-affirmation of her purity), even if it involved Lord Ram and his his wife Goddess Sita or Lord Ram the Ruler himself. The Citizenry of Lord Ram was obviously not afraid to be tried by the Charges of Sedition, that is frequently being applied to the Citizens in the contemporary times around the world including India, when the citizens speak up and exercise the freedom of speech and expression.

While respecting “Lord Ram” and His “Ram Rajya”( Rule of King Ram) as a way of life or as a guiding edifice to rule a society ; the corollary also takes the opportunity and says with authority, that the Freedom of Speech and Expression of the Citizens have to be also respected, encouraged and allowed without hinderance and without imposing pecuniary charges; when the Citizens exercise the right to Freedom of Speech and Expression. The fact gets due credence, that even during the ancient times such as the "Ramayana" age, Freedom of Speech and Expression was duly respected and allowed to the citizens of the state without hinderance and charges for exercising it. 

[ Disclaimer: No religious sentiments or any social stigma or casteism can be attributed to this article as none of that has been the intention of the author in this article. The main purpose is to explain how Freedom of Speech and Expression of people was given paramount importance even during the ancient age of “Ramayana” that is evident from the stories of the Epic has been explained in the article for illustration purpose only. A disclaimer is being placed against anyone trying to attribute this article to any religious sentiment or social stigma in any way and in any manner which has not been the intention of the author in anyway to express in this article ]. 



About the Author : Dr. Nimain Charan  Biswal is a B.Sc.(Agri. Science and Technology), M.B.A. and Ph.D.(Management Area ) by qualifications and he has 35+ years of work experience in both  industrial and development sectors in diversified fields of social importance. He has been educated at Orissa University of Agriculture and Technology (OUAT)-Bhubaneswar, Institute of Rural Management Anand (IRMA) and Gujarat University (with Resource Support of IIM-Ahmedabad). Dr.Biswal is further educated at IIM-Calcutta, XLRI-Jamshedpur, Apple Computer Industries and Spar Inc., USA. He has worked for reputed National and International Organisations in Senior/Top Management Capacities. He is a management expert covering extensive areas from management in agriculture, industrial management, development management to management of public systems. He is a prominent professional of India and known Internationally as well. He lives at Mumbai in India.

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