Book Chapter: Ramayana in World Art and Thought, edited by Shovana Narayan, Shubhi Publications ISBN: 978-93-94797-67-3 Published Feb 2025
Valmiki Ramyana is a foundational text in Hindu literature revered as an ancient Sanskrit epic that has shaped the cultural and religious landscape of India and beyond. Authored by the sage Valmiki, this epic consists of 24,000 verses across six books (kandas) narrating the life, values, and trials of its central character, Shri Ram [1].
Shri Ram’s story takes place in dense forests, opulent palaces, and mythical landscapes of ancient India. The story is an embodiment of important human qualities and social duties. As an incarnation of Lord Vishnu, Shri Ram embodies ideal manhood qualities such as bravery, morality, and following dharma—the cosmic law that maintains order in the universe.
The life of Shri Ram, as depicted in the Valmiki Ramyana, is a compelling illustration of re-establishing dharma by use of force in Hinduism. This narrative presents Shri Ram as a model warrior of ethical and moral rectitude, a paragon personifying ideal human virtues that are deeply revered in Hindu philosophy. Born to King Dasaratha and Queen Kausalya in the prosperous city of Ayodhya, Shri Ram’s birth was not ordinary. This was marked by divine intervention, hinting at his celestial origin and role in maintaining the cosmic order. The king had been childless for many years. Desperate for an heir, Dasaratha performed the Putrakameshti Yajna, a sacred rite invoking divine assistance for progeny, under the guidance of Rishyashringa. As a result, a divine entity handed him a pot containing a nectar-like substance, which he shared with his three wives. This led to the birth of four sons: Shri Ram, Bharata, and twins Lakshman and Shatrughna. Thus, from the very onset, Shri Ram’s birth was steeped in mysticism and the divine grace.
Shri Ram’s upbringing was marked by princely education under sage Vasishtha’s guidance. His early years were filled with lessons on dharma, righteousness, bravery, statecraft and other essential virtues expected of a future king. During his younger years itself, his virtuous conduct and respect for the elders had won the hearts of the citizens of Ayodhya.
A pivotal point in his early life was his marriage to Sita—Janaka’s daughter and an incarnation of Goddess Lakshmi. The celestial bow of Lord Shiva that Shri Ram managed to lift and string during Sita’s Swayamvara (self-choice ceremony) symbolised his divine strength and established him as the righteous suitor for Sita.
However, his life was not destined to remain unchallenged. His stepmother, Queen Kaikeyi, demanded that Dasaratha crown her son Bharata as king and exile Shri Ram to the forest for 14 years. Despite the shock and injustice, Shri Ram accepted his fate without protest, demonstrating his commitment to dharma above personal desires. Shri Ram was accompanied by Lakshman and Sita during the exile.
This paper explores his journey as a warrior through the formative years, his travels through the Dandaka Forest, and finally the Lankan War, which led to the restoration of Dharma. In a way, this paper traces the path towards making him an exceptional warrior, an aspect of his life that has not been sufficiently highlighted in public discourse. It is hypothesised that Shri Ram was a legendary warrior. The main document used in this study is Valmiki Ramyana.
From fundamentals to expertise in warfare and weaponry
Ramyana does not explicitly mention Shri Ram going to a formal gurukul; however, it depicts his education under renowned sages, which aligns with the traditional gurukul system of ancient India. It was a tradition in ancient India to send princes to the gurukul of the Kul guru
(the ashram of the family teacher), where they stayed under the care of the guru’s wife, and the guru imparted essentials of life education emphasising the aspects required to be capable of running the kingdom. The Princes of Ayodhya went to the gurukul of Sage Vashistha. Ramyana mentions that Shri Ram received education and training in statecraft, warfare, Vedic studies, and ethical conduct from Sage Vasishtha, his family priest. Shri Ram received additional training in warfare under the tutelage of Brahmarshi Vishwamitra, with expertise in specific areas such as archery, swordsmanship, charioteering, and warfare. Vishwamitra wanted Dasarath to send Shri Ram (who was about 16 years old) and Lakshman with him as a deterrent to demons Mareech and Subahu. Vashistha convinces Dashrath to send Shri Ram with Vishwamitra by highlighting how Shri Ram would be safe and protected from demons by Sage Vishwamitra if he is under his apprenticeship [2]. The Valmiki Ramyana also describes the outstanding capabilities of Vishwamitra through Bala Kanda chapter 21, shlokas 11 to 19. In Ramayana it is further amplified that not only does Vishwamitra know precisely about divine projectiles/missiles, but he also knows how to create new missiles [3]. Thereby, a disciple with a lineage such as Shri Ram would be taught and trained by a guru with unmatched knowledge and capabilities.
Although it is not explicitly mentioned in the Ramyana, it is reasonable to surmise that Vishwamitra was also assessing the capabilities of Shri Ram and Lakshman to decide whether they are supatra/able candidates to impart training on warfare and imparting knowledge of divine weaponry. While Ramyana does not dwell extensively on tournaments or competitions, it demonstrates Shri Ram’s exceptional combat prowess through various instances throughout the epic.
Demons Mareech and Subahu tried to disrupt the Vedic rituals which Vishwamitra wanted to conduct. After entering the Taraka Forest and reaching the place of the yagna, Shri Ram slayed Subahu with a single arrow and with another arrow projected Maricha many yojanas (1 yojan is about 5 miles) away, this in turn enabled Vishwamitra to conduct the ritual satisfactorily.
Vishwamitra narrates the story of a yakshii Taraka to Shri Ram as they wander through the Taraka Forest, saying that Taraka is a maneater and must be eliminated. He stresses that Shri Ram should not hesitate in slaying Taraka because she is a woman. Taraka has been continuously harassing sages and saints, who want to carry on with their rituals peacefully without harming anyone. He cited some instances where similar women had been slayed by honourable men in the past. Shri Ram thinks about the task and decides that he must keep the word of his father who had sent him with Vishwamitra and had told Shri Ram to abide by doing whatever the sage told him, he further decides that Vishwamitra is also his guru, so it is his duty to obey his guru [4]. Shri Ram attracts the attention of Taraka by making a huge sound with his bow string [5], Taraka responds by attacking the brothers. Initially, Shri Ram was in a bit of dilemma and cut off her arms with his arrows, giving her a chance to withdraw, but Taraka continued to attack them with stone storms. Vishwamitra counsels Shri Ram not to show any compassion and slay the demon before sunset otherwise Taraka will become more powerful as night falls [6]. Hearing this Shri Ram gets convinced, during the ensuing fight Taraka assumes invisible form and attacks Shri Ram, who uses his skill of sound detecting archery to pierce her chest with an arrow and slay her [7].
This episode highlights the fact that even though a person may acquire all the practical knowledge of warfare, he must be obedient towards parents, and take the advice offered by Guru as an order but have self-confidence to devise an ethical pathway to achieve the result.
With the elimination of Taraka, the forest regains its glory, and the stage is set for Vishwamitra to impart his final training and bestow magnificent weapons on Shri Ram.
Celestial/Divine weapons bestowed by Brahmarshi Vishvamitra
Vishwamitra is satisfied with Shri Ram’s abilities as his true disciple, upholder of Dharma, and wholly worthy of divine weapons. He proceeds to indicate the qualities of each weapon and calling the weapons in their astral form to be present [8]. He starts with various chakras (spinning discs) like, Danda Chakra, Dharma Chakra, Kaal Chakra, Vishnu Chakra, and the Indra Chakra. Thereafter he provides, the Vajra, the best Trishul of Shiva, Brahmashira, the Aisiika (a dried glass blade which becomes a missile or a projectile upon intoning of certain mantras) and the ultimate among weapons the Brahmastra.
Thereafter, he gives Shri Ram two maces or gadas, namely the beater Modaki and the protector Shihari. He proceeds to bestow grippers/nooses, such as Dharma paash, Varuna paash, and the formidable Varun Astra. He bestows two striker projectiles namely Shuska (the drier) and Aardra (the drencher) along with Pinaakastra and Narayan Astra (the astras/missiles of Shiva and Narayana). He accords Shikhar (the Tower), Prathama (the Blower), the astra of the Fire (Agni) God, and the missile Vayu astra of the Air (Vayu) God. He bequeaths Hayshirastra (the horse head), Krounchastra (the wrester), and two impellers blessed by power of Vishnu and Rudra.
Vishwamitra assigns the weapons used by the demons, the pounder Kankalam, the batons Kapalam, and Kanakanam. He also assigned the Vaidyadhar missile, Mohanastra (the Stupifier), Praswapnastra (Sleep Inducer), Prashamanstra (Anger Pacifier), and the sword Nandana to Shri Ram.
Vishwamitra grants the extremely powerful, deceptive and formidable missiles to Shri Ram namely, Varshana (the Rainer), Shoshana (the Drainer), Santaapana (the Humidifier), Vilaapana (the Weep-inducer), missile of Manmatha, Mohana (the Intoxicator), missile of gandharvas, Maanava (the Humane missile), and pishaacas (monsters) favourite missile Paishaca (the Monster missile). Thereafter, he assigns great missiles like Taamasa, Saumana, Samvarta, Mausala, Satya, Maya, Tejaprabha (which impounds brilliance), Shishira (the cooler), Tvasta’s Sudaamana, the missile of Bhaga, Shitaisu, and the Maanava missile of Manu.
Vishwamitra then called upon the divine missiles to be at Shri Rams beckoning and gave the sacred mantras to Shri Ram, the chanting of which would call specific missiles. Shri Ram accepted weapons while showing great respect towards Vishwamitra.
Annulment/In-capacitator or Anti astra/missile Weapons
Interestingly, Shri Ram at this juncture realised that he had become the most powerful person and would need the in-capacitator of the missiles should there be a need to counter the missiles of his enemies or to stop or recall his own divine astras/missiles in a certain situation. Vishwamitra then bequeathed the annulment missiles, namely, Satyavanta, Satyakeerti, Dhristha, Rabhasa, Pratihaaratara, Paraanmuka, Avaanmukha, Lakshya, Alakshya, Dhridhanaabha, Sunaabha, Dashaaksha, Shatavaktra, Dashasheersha, Shatodara, Padmanaabha, Mahaanaabha, Dundunaabha, Svanaabha, Jyotisha, Shakuna, Nairaashya, Vimala, Yaugandhara, Vinidra, Daitya, Pramdhana, Suchibaahu, Mahaabaahu, Nishkali, Viruchi, Saarchirmaali, Dhritirmaali, Vrittiman, Ruchira, Pitrya, Saumanasa, and also Vidhoota, Makara, twin missiles Karaveerakara, Dhana, Dhaanya, Kaamaroopa, Kaamaruchi, Moha, Aavarana, Jrimbhaka, Sarvanaabha, and Varana [9].
Breaking of Shivas Bow
A group of sages came to Vishwamitra to accompany him to the ritual of Swayamvara organised by King Janak to marry his daughter Janaki or Sita to the most eligible person. They know that Shri Ram and Lakshman have not been invited to the ritual so they will not go there, the sages therefore say that Shri Ram and Lakshman should accompany them and Vishwamitra to see the legendary bow of Shiva (in some other texts it is referred to as Dhanushi bow), which will be displayed by King Janak. Ram and Lakshman procced to the court of King Janak where Vishwamitra urges Ram to take part in the competition, Shri Ram can lift the bow and string it effortlessly [10] unlike other princes who are unable to do so, however, while stretching the bowstring, the bow breaks in the middle [11]. By completing this feat, Shri Ram becomes eligible to win the hand of Sita in marriage. However, while the wedding party was planning to return to Ayodhya, Parasuram, heard about the breaking of Shiva’s bow, he became enraged and rushed to punish the person who had perpetrated this act. He found prince Shri Ram and challenged him to a dual in which he asked Shri Ram to stretch the string of the bow of Parasuram (Lord Vishnu’s Bow) up to his ear and show his strength and prove his worth [12]. Shri Ram was able to easily stretch the string, but the bow already had an arrow, so he asked Parasuram where the arrow should be shot. Seeing Shri Ram undertake the task efficiently Parashuram was pacified and conceded defeat, he asked Shri Ram to release the arrow such that it sends Parashuram to Mt Mahendra for perpetuity [13]. After the departure of Parasuram, Shri Ram gives the Bow of Vishnu to Indra [14].
In a way the first book of Balkand covers the aspects of Shri Ram’s apprenticeship under the worthy Rajarshi Vishwamitra to learn warfare, acquire splendid weapons and establish himself as an undefeatable warrior [15]. It must not be forgotten that though Shri Ram’s training under Vishwamitra had been completed and he could undertake the task of not only running the kingdom of Ayodhya but also eradicating the earth of adharma, Kul guru Vashistha continued to advise the Princes of Ayodhya on matters that required his expertise. It is also noteworthy that Guru Vashistha was in no way second to Vishwamitra, which implies that Shri Ram and Lakshman were sent along with Vishwamitra to acquire knowledge and craft of divine and celestial weapons. Interestingly, Ramyana also mentions how Vashistha annulled the most powerful weapons, including the Brahmastra, when attacked by Vishwamitra. As a result, Vishwamitra had resigned to become a pure ascetic [16].
This episode extolls the excellence of Vashistha as a guru over that of Vishwamitra and points to the fact that even during the very initial phase of Shri Ram and Lakshman’s education, they were under the tutelage of the best teacher and were sent to Vishwamitra to get access to celestial and divine weapons.
In addition to the divine and celestial missiles/projectiles, Shri Ram wielded the Sharanga Bow (Lord Vishnu’s bow, created by Vishwakarma) given by Rishi Agastya. The Sharanga bow had two quivers with an inexhaustible supply of arrows. This bow signifies that the arrows in the quiver of Sharanga inflict harm only on those who deserve it. While the bow and arrow are his primary weapons, Shri Ram was also proficient in swordsmanship and dagger-fighting.
These weapons represent Shri Ram’s versatility and ability to adapt to various combat situations. They further emphasised the complete mastery of warfare.
This signifies the fact that he knew how to set his goals and chart his own path to achieve them, as well as manoeuvre his righteous path according to any emergent situation and achieve his objectives.
Although Ramyana primarily portrays Shri Ram as an unmatched archer, it also establishes him as a versatile warrior. His proficiency with the sword and his mastery of chariot warfare highlights his ability to adapt to different combat scenarios. This versatility, coupled with his unwavering commitment to Dharma, solidifies his image as a legendary warrior and righteous leader.
Shri Ram’s exile as a teaching ground for final battle against Ravan
The demons encountered by Shri Ram share some characteristics with Ravana. They are arrogant, disrespectful of nature, and prioritise their own desires over the well-being of others. These battles prepared Shri Ram for an even greater challenge in defeating Ravana. As Shri Ram progresses through the forest, the demons he faces become more powerful and devious, requiring adaptation of different strategies to put them down, culminating in the formidable Khara. This escalation in threat levels foreshadows the ultimate confrontation with the ten-headed Ravana.
Viradha: Shri Ram encounters this man-eating demon upon entering the Dandakaranya forest. Viradha tries to kidnap Sita and is put down by Shri Ram and Lakshman. This is a foreteller of the dangers that lurk in the forest and the subsequent abduction of Sita by Ravana. Shri Ram and Lakshman realise that Viradha cannot be destroyed by any weapon, so they bury him in a pit [17].
Fourteen Demons brought by Suparnakha: Suparnakha is enraged after Lakshman cuts off her nose, she rushes for help to her brother Khara who sends 14 vicious demons to slay Shri Ram and Lakshman. The demons attack Shri Ram with swords, maces and spears, Shri Ram slays them with fourteen arrows [19].
Duushana: Duushana sends 5000 of his most vicious demons, who attack Shri Ram with trees, boulders, scimitars, swords, and arrows. Shri Ram slays all demons with his arrows and thereafter destroys the army of Duushana. Duushana thereafter attacks Shri Ram, destroying his chariot and slaying his charioteer. The mighty Duushana attacks Shri Ram with a mace, Shri Ram cuts off his arms and slays him [20], thereafter, Duushana’s three commanders, namely Mahakapaala, Sthulaaksha, and Pramathii rush forward and these three are also eliminated. Thereafter Shri Ram neutralised 5000 remaining demons of Dushana’s army [21].
The above episodes bring out the exceptional courage and valour of Shri Ram in standing up single handedly to face extreme danger, hold his ground, remain virtuous, and emerge victorious.
Khara: Seeing the fall of Duushana, Khara attacks Shri Ram along with 12 of his captains, namely, Shyenagaami, Prithugriiva, Yajnashatru, Vihangama Durjaya, Karaviiraaksha, Parusha, Kaalakaarmuka, Hemamaali, Mahaamaali, Sarpaasya, and Rudhiraaksha [22]. Shri Ram eliminates the entire army of Khara and only Trishira and Khara are left to fight. Trishira mounted on his chariot attacks Shri Ram who is on foot, and hits Shri Ram with three arrows on the forehead, this enrages Shri Ram, who destroys his horses, and chariot. He slays Trishira with his arrows and beheads Trishira’s three heads [23]. Khara attacks Shri Ram by hurling an uprooted Saal tree, Shri Ram lays Khara to rest by shooting him down with an arrow, which has the strength of the ritual fire, and second in power only to the Brahmastra [24].
Suparnakha convinces Shri Ram of the beauty of Sita and the crafty Ravana orders the illusionist Mareecha to distract Shri Ram and Lakshman while he abducts Sita. Shri Ram impales the evasive golden deer (Mareecha), who in turn call out for help in the voice of the Shri Ram.
After the abduction of Sita, Shri Ram and Lakshman set out in search of Sita, they enter Kraunca forest and encounter Kabandha, huge demon without face and neck with a single eye on his chest and mouth on his stomach. He catches both brothers in his arms and tries to see whether they are edible. As Kabandha brings them closer to his eyes, Shri Ram and Lakshman use their swords to cut off his arms [25]. Thereafter, he requests that they throw him into a trench and burn him so that he can regain a pre-curse form. He advises Shri Ram to meet and help Sugreeva at Rishimuka Mountain, who is in a predicament like Shri Ram. Sugreeva can help Shri Ram to locate Sita. The Kabandha episode also emphasises the ability of Shri Ram to engage the opponent in fruitful dialogue, leading to the building of genuine trust.
Shri Ram by now has faced the demons with increasing, strength, guile, strategy, shapes, sizes, form changing illusions and weapons. He has also steered through complicated situations that require mental agility, ethics, dialogue, and critical thinking.
Ethical Dilemma while slaying Vali
After Shri Ram and Sugreeva sealed their friendship by circumambulating the ritual fire lit by Hanuman, Sugreeva challenged Vali to a duel, fully knowing that Vali was far superior in strength, Sugreeva went into fight with the confidence of support from Shri Ram. During the fight between Sugreeva and Vali, Shri Ram slays him with an arrow when Vali faces away from Shri Ram. Vali question’s Shri Ram’s ethical conduct and morality because as per Vali he has done nothing wrong, he has just followed the traditions of his tribe [26]. Shri Ram explains to him that Vali had forsaken the right to life as he had misbehaved with Sugreeva’s wife and that carnality had become his priority as a king, which was an unacceptable conduct [27].
This episode has complex ethical aspects and is one of the episodes which puts the ethical conduct of a warrior to critical scrutiny.
Building an Army for the Lankan campaign
Shri Ram lives in exile, stripped of his royal status and resources. Building an army requires manpower, weapons, and supplies, which are scarce. Shri Ram needed to convince individuals and groups to join his cause. This required demonstrating his leadership qualities, the righteousness of his mission, and the potential for success. A ragtag group of volunteers had to be trained and instilled with discipline to become a cohesive fighting force against a well-trained army of Demons. This required time, skilled trainers, and effective leadership skills.
Neighbouring kingdoms might be hesitant to become involved in a conflict with the powerful Ravana of Lanka. They might fear retaliation or see no benefit in aiding the cause of Shri Ram. Shri Ram needed to navigate complex political landscapes, convincing each kingdom that his cause is just and that they will gain from an alliance. They might need to offer strategic partnerships or future benefits. In a time of political intrusion, there is always the risk of deception or betrayal. Shri Ram had to be cautious about trusting others and ensuring the loyalty of his allies.
Among Shri Ram’s strengths was the crucial alliance with Sugreeva which ensured that Sugreeva’s vast vanara (monkey-like beings) army formed the core of Shri Ram’s fighting force. As the rightful king of the vanaras, Sugriva commanded respect and loyalty from his subjects. Shri Ram acknowledged this authority by reinstating Sugriva as king, allowing him to utilise his leadership experience to motivate and command the vanara army. Sugreeva’s leadership structure within the Vanara Army was crucial. He established hierarchies, appointed commanders, and instilled a sense of order within his troops. This existing structure simplified the process of integrating it into the larger force assembled by Shri Ram. Sugreeva’s presence as a king bolstered the vanara army’s morale. They were fighting not just for Shri Ram’s cause but also for their own king’s rightful place. This loyalty was the key to creating a stronger fighting force.
Shri Ram had the mighty vanara warrior Hanuman as his most devoted follower. His strength, intelligence, and unwavering loyalty were invaluable for the Lankan campaign. Hanuman possessed exceptional strategic thinking and planning skills. Shri Ram utilised Hanuman’s expertise in logistical planning for tasks, such as mobilising the vast vanara army, allocating resources, and potentially assigning specific roles based on each vanara’s strengths.
The intelligence-gathering capabilities are crucial for a campaign. Shri Ram utilised Hanuman’s ability to infiltrate undetected in to Lanka and gather information about Ravana’s defences, troop movements, and potential vulnerabilities. Hanuman acts as a bridge between Shri Ram and the vanara army. He conveys Shri Ram’s orders and strategies to various vanara commanders, ensuring the coordination of attacks and the efficient execution of plans.
By combining Sugriva’s established authority, Hanuman’s strategic thinking, and his own leadership, Shri Ram created a multilayered command structure. This allowed for the smooth functioning of a vast and diverse army, ultimately leading to a higher chance of success in rescuing the Sita.
Shri Ram emphasized the moral righteousness of his cause. He portrayed himself as a champion of Dharma, fighting to rescue his wife, who was abducted by a demon king. This appeal resonated with those who value justice and ethical conduct, motivating them to join the fight. Ramyana mentions that Shri Ram also sought support from sages and kings who believed in his cause. These alliances offered moral legitimacy to his campaigns, and potentially provided additional resources and troops.
The contrasting leadership styles of Shri Ram and Ravana in the Lankan War
In Ramyana, Shri Ram and Ravana represent starkly contrasting leadership styles, as is briefly discussed below:
Shri Ram – He focussed on the concept of righteous conduct. His leadership decisions prioritised justice and upheld moral order. He inspired loyalty and devotion through his commitment to what is correct. Shri Ram treated his followers with respect and compassion. He valued their skills and contributions, fostering a sense of camaraderie and a shared purpose within his army. Shri Ram demonstrated strategic thinking. He adapted his plans to the situation, utilised his allies’ strengths, delegated tasks, and formulated effective strategies to overcome challenges. Finally, he led from the frontlines, demonstrating courage, bravery, and unwavering dedication to his cause. This motivated his followers and established a high standard of leadership.
Ravana – Ravana’s tyrannical leadership style revolved around power and domination. He inspired fear and obedience through cruelty and intimidation, suppressing dissent within his ranks. He was consumed by arrogance and a sense of invincibility. He underestimated his opponents and viewed himself as being superior to everyone around him. This ultimately led to poor decision-making. His actions in the Lankan War were driven by personal desires and selfish ambitions. He disregarded the well-meaning advice of his closest confidants, focusing solely on his own gratification. Ravana micromanaged situations and attempted to control every aspect of war. This stifled the initiative and discouraged independent strategic thoughts among the captains. Although he was a devoted disciple of Lord Shiva, by abducting Sita, he had set himself on the path of Adharma and lost the legitimacy to rule as a worthy and morally upright king, thereby losing all the good karma and blessings that he had earned from the gods.
Shri Ram and Ravana’s contrasting leadership styles highlights the importance of ethical conduct and the power of inspiring followers. Shri Ram’s focus on Dharma, respect, and strategic thinking created a loyal and effective army. Ravana’s arrogance, selfishness, and tyranny ultimately led to his downfall.
Into the Battle
Shri Ram formed the army into formations as per the existing scriptures. He positioned the formidable Angada with Nila at the centre of the formation. Rishabh was kept on the right side of the army. The immensely strong Gandhamadana was given command on the left side. Jambavan the wise bear, Sushena the monkey physician, and Vegadarshi the monkey were kept in the centre of the army. Sugriva protected the rear of the army, from where he could successfully control the supply lines, boost morale, induct reinforcements as required, and strongly motivate his soldiers at every stage of the battle.
Being true leaders, Shri Ram and Lakshman took positions right at the forefront of the army[28].
Deception in the Lankan Battle
The use of deception in Lankan battle deserves a mention. Indrajit, the mighty son of Ravana, was a master of sorcery and illusion, he utilised abilities to make Shri Ram and Lakshman immobile via Nagpaash weapon. Ravana uses this situation to deceive Sita in to believing that both Shri Ram and Lakshman were dead. However, Trijata, Sita’s demon helper, is very observant and consoled Sita, by telling Sita that she believed that the brothers were alive mainly because the monkey army was well composed, guarding Shri Ram and Lakshman and not looking disheartened or disillusioned. The brothers are later rescued by Garuda, who kills the serpents that form the nagpaash.
The Indrajit wreaks havoc among the army of Shri Ram by remaining invisible and striking at will. Since he had a boon from Brahma, there was no way to make him visible, therefore, Shri Ram plans with Lakshman to play dead after getting stricken by Brahmastra launched by Indrajit and remain inactive. This would gladden Indrajit and he would rush to inform Ravana about this victory, thereby he will become visible [29]. Later in the battle, when monkeys set Lanka ablaze Indrajit realised that Shri Ram and Lakshman were still alive, Indrajit thereafter carried an illusory image of Sita in his chariot and beheaded her in front of Shri Ram. Shri Ram faints in the arms of Lakshman, however, Vibhishan clarified to them that it was a conjuring deception of Indrajit [30], hearing that Sita is still alive Shri Ram revived and instructed Lakshman to put Indrajit to ground.
At one stage during the fight with Indrajit, Lakshman seeks Shri Rama’s permission to use the Brahmastra to kill all the existing demons. However, even in the thick battle where Shri Ram’s army was being decimated by Indrajit, Shri Ram counselled him that for the sake of Indrajit, Lakshman could not kill all the demons. He further advised that Lakshman should not kill,
one who is seeking refuge, one who is not fighting, one who is in hiding or running away, or one who is inebriated [31].
This indicates that ethics and dharma must be always followed, even in the fog of war.
The fall of Ravan
The fiercest battle of the Lankan War was between the Shri Ram and Ravan. The battle saw myriad types of arrows and missiles being launched from both sides. Ravana pierced Lakshman with a spear injuring him, which enraged Shri Ram, who hailed a storm of arrows on Ravana and made Ravana retreat from the battle. Lakshman was revived after Hanuman brought herbs from Mount Oushadhi (Mahodaya). Battle between Shri Ram and Ravana ensued for many days, Matali, the sarathi, of Shri Ram advised him to use the arrow blessed by Brahma and given to Shri Ram by Rishi Agastya. Shri Ram thereafter used the most powerful arrow and struck Ravan down to the ground after tearing his heart apart [32]. Once victory was achieved, Lakshman, Sugreeva, Angad, Vibhishana, and others ceremonially paid their obeisance to the glorious Shri Ram [33].
ततस्तु सुग्रीवविभीषणाङ्गदाः |
सुहृद्विशिष्टाः सहलक्ष्मणास्तदा |
समेत्य हृष्टा विजयेन राघवं |
रणेऽभिरामं विधिनाभ्यपूजयन् || 6-108-33
Conclusion
Valmiki Ramayana sums up that the legendary warrior Shri Ram was the best archer in the world, one who could assemble a great army and slay powerful enemies in war [34].
धनुर्वेदविदां श्रेष्ठो लोकेऽतिरथसम्मतः |
अभियाता प्रहर्ता च सेनानयविशारदः || 2-1-29
(He cannot be defeated by demons or heavenly or divine entities. He had not capitulated before or humiliated any living beings. He felt no jealousy, and anger did not affect him. He had no ego and no envious desire [35])
In the above analysis, it was brought out that Shri Ram was trained by the best of the Rishis, namely, Vashistha and Vishwamitra. He was assessed at every level and only when he was ready, and it was certain that Sri Ram would use the weapons ethically under every condition, did Vishwamitra bequeath him the divine and celestial weaponry. He was an exceptional archer, expert swordsman, mace wielder, and charioteer. His obstacles and the demons he encounters in exile through the forest keep increasing in difficulty levels, both physically and psychologically, preparing him for the final encounter with the mighty Ravan. Ravan was a formidable enemy in that he was a ten headed demon who was a staunch devotee of Lord Shiva, he was extremely knowledgeable and commanded a vicious, trained army. Shri Ram forged friendships in the forest with sages, saints, bears and vanars. He bonded with Sugreeva at the strategic level and utilised his army for a dharmic mission. Shri Ram resourcefully used the vast capabilities of Hanuman for organisation, motivation, espionage, and warfare.
The battle with Ravan’s forces was deadly and wreaked havoc on Lanka, displaying to the world that a king who left the path of righteousness and morality ultimately brought about the destruction of his empire. The battle is replete with instances of Shri Ram’s unmatched valour, ethical decisions, strategic positioning of forces, and gainful utilisation of scarce resources.
In view of the aforesaid, it can be rightfully concluded that Shri Ram was a legendary warrior in every sense of the term.
The Ramayana serves as a timeless reminder that true leadership is more than just power; it requires integrity, compassion, and the ability to inspire others to fight for an ethical and just cause.
The war in Lanka serves as a stark reminder of the immense destructive power unleashed in large-scale warfare. Ramayana goes beyond glorifying combat and instead highlights the brutality and chaos that is unleashed on the populace. Through the destruction inflicted on Lanka, the Ramayana delivers a powerful message about the importance of striving for peace and the devastating consequences of unrighteous actions by leaders of a state.
End Notes
1. The Valmiki Ramyana in Sanskrit, referenced in this article has been translated and presented by Sri Desiraju Hanumanta Rao (Bala, Aranya and Kishkindha Kanda) and Sri K. M. K. Murthy (Ayodhya, Sundara (28-Last sargas) and Yuddha Kanda) with contributions from Durga Naaga Devi and Vaasudeva Kishore (Sundara Kanda (1-27 sargas)); Smt. Desiraju Kumari; Smt. K. Rajeswari. It is available online at- https://www. valmikiramayan.net/index.html
It may be noted that “The first and the last Books of the Ramyana are later additions. The bulk, consisting of Books II–VI, represents Shri Ram as an ideal hero. In Books I and VII, however Shri Ram is made an avatar or incarnation of Vishnu, and the epic poem is transformed into a Vaishnava text. The reference to the Greeks, Parthians, and Sakas show that these Books cannot be earlier than the second century B.C…..”[ The cultural Heritage of India, Vol. IV, The Religions, The Shri Ramkrishna Mission, Institute of Culture]
However, in the stabilised version referenced to in this article, Book I, Bala Kanda is considered to be an original version except for some injected stories. Story starts from the fifth chapter of Book I, and tradition demands it to be read with the others. This stipulation is not obligatory to Uttara Kanda, a later Kanda, wherein Sita’s expulsion to forest takes place.
2. Valmiki Ramayan Bala Kanda Chapter 21, verse 9.
3. Valmiki Ramayan Bala Kanda Chapter 21, verse 18.
4. Valmiki Ramayan Bala Kanda Chapter 26, verse 4.
5. Valmiki Ramayan Bala Kanda Chapter 26, verse 6.
6. Valmiki Ramayan Bala Kanda Chapter 26, verse 23.
7. Valmiki Ramayan Bala Kanda Chapter 26, verse 25.
8. Valmiki Ramayana, Bala Kanda chapter 27, verses 2 to 27.
9. Valmiki Ramayana, Bala Kanda chapter 28, verses 4 to10.
10. Valmiki Ramayan Bala Kanda Chapter 67, verse 16.
11. Valmiki Ramayan Bala Kanda Chapter (67, verse17.
12. Valmiki Ramayan Bala Kanda Chapter 75, verse 3.
13. Valmiki Ramayan Bala Kanda Chapter 76, verse 20.
14. Valmiki Ramayan Bala Kanda Chapter 77, verse 1.
15. Valmiki Ramayan Ayodhya Kanda Chapter 2, verse 34.
16. It is said that Vishwamitra wanted to take way Kamdhenu, the sacred cow, which was in the Vashistha ashram after emerging from Samudra Manthan. Kamdhenu destroyed the army of Vishwamitra along with his hundred sons. Vashistha’s ashram was destroyed by Vishwamitra, using missiles obtained from Lord Shiva. Vashistha annulled all the divine and celestial weaponry of Vishwamitra by using the Brahma baton/dand of Shiva (Valmiki Ramayan Bala Kanda Chapter 56, verse 16). Upon analysing this event, Vishwamitra realised the importance of the spiritual power wielded by Vashistha, and he decided to proceed on the path to become a Brahmarshi. The saints request Vashistha to calm down and release the subsumed weapons.
17. Valmiki Ramayan Aranya Kanda Chapter 4, verse 30.
18. Valmiki Ramayan Bala Kanda Chapter 1, verse 56.
19. Valmiki Ramayan Aranya Kanda Chapter 26, verse 16.
20. Valmiki Ramayan Aranya Kanda Chapter 26, verse 23.
21. Valmiki Ramayan Aranya Kanda Chapter 26, verses 26, 27, 28.
22. Valmiki Ramayan Aranya Kanda Chapter 27, verse 17.
23. Valmiki Ramayan Aranya Kanda Chapter 30, verse 24.
24. Valmiki Ramayan Aranya Kanda Chapter 70, verse 9.
25. Valmiki Ramayan Kiskinda Kanda Chapter 17, verses 24,25.
26. Valmiki Ramayan Kishkinda Kanda Chapter 18, verses 12 and 18.
27. Valmiki Ramayan Yudha Kanda Chapter 24, verses 13 to 19.
28. Valmiki Ramayan Yudha Kanda Chapter 73, verse 72.
29. Valmiki Ramayan Yudha Kanda Chapter 84, verse18.
30. Valmiki Ramayan Yudha Kanda Chapter 80, verses 37, 38, 39.
31. Valmiki Ramayan Yudha Kanda Chapter 108, verse 18
32. Valmiki Ramayan Yudha Kanda Chapter 108, verse 33.
33. Valmiki Ramayan Ayodhya Kanda Chapter 1, verse 29.
34. Valmiki Ramayan Ayodhya Kanda Chapter 1, verse 30.
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