Ramkatha and Assamese society

Dr J P Mishra

(The author is Superintendent of Police, Special Vigilance Unit, Bihar.)

I recall an interview with Father Kaumil Bulke, the then head of the department at Hindi Ranchi University, who was known for his commitment to the Ramayana. He was a renowned personality in Hindi literature as well. When he was countered with a question regarding his inclination towards the Ramayana, his reply was, “The Ramayana is a message for mankind. “Nowhere is it written that it is literature for the Hindus only”. His father was a Catholic. India is a land of diversity. Unity in diversity is the characteristic of India, which makes it a country to be reckoned with throughout the globe. All the religions are confined to certain codes of conduct and diktats, but there is no Hindu religion or Hindu literature as such. We follow Sanatan Dharma, which has a wider connotation. It is a way of life. In our family, someone worships Lord Shiva, another worships Lord Vishnu, someone worships Hanuman, and a few members do not believe in any god. They cannot be said to be atheists. They may deny the idol worship, but they can’t deny the code of conduct outlined by the Sanatana dharma, its vast area of philosophy, or the tolerance that makes it distinct from other sects and religions. A class of people may curse Hinduism as a hypothetical concept, but at the same time, there is no Hinduism as such. Criticism is not based on logic.

The Assamese version of the Ramayana is attributed to the famous Assamese poet Madhava Kandali. The work is the Saptakanda Ramayana. It is considered to be one of the earliest translations from Sanskrit into a modern regional language. The work is also considered one of the earliest written examples of Assamese. A particular feature of this work is the non-heroic portrayal of Rama, Sita, and other characters, as explicitly stated by Madhav Kandali himself. The first (Adikanda) and last (Uttarakanda) cantos of Madhava Kandali’s work were lost and were later inserted by Madhavdeva and Sankardeva,respectively,y in the 16th century.

The Ramayana was written upon the request of the Boraha King Mahamanikya (Mahamanikpha, sometimes between 1411 and 1436).

Kandali writes:

Kavirj kandali ye mkese buliwy

kariloho sarvajana bodhe.

Ramayana supa yara, Shri Mahamanike Ye,

baraha rajar anurudhe.

Sat kanda ramayana padabandhe nibandhilo

lambha parihari sarodhrite.

Mahamanikyoro bolo kavyarasa kicho dilon

dugdhak mathilo yena ghrite

Pandit Lokar Yebe Asantosa Upajaya

Hat yore bolon shudha bak

pustak bichari yebe taite katha napawaha

tebe sabe nindiba amak.

All the religious literature is a precious gem for the country. They are not related to any religion, as the people call it. It has travelled throughout the globe with a message. Almost in all states of India, we find mention of the philosophy of these precious books, especially the Ramayana.

Kandali adapted his work according to the tastes of the common folk in order to make it more popular. He portrays Rama and Sita as human characters with astonishing qualities but with some human weaknesses in certain situations. Ram is also popularly known as Maryada Purusottam, not as God.

The Ramayana and the Mahabharata are major epics in Indian literature. Gradually, many Indian writers composed their literature on the events and sub-events of the Ramayana and the Mahabharata. As every kind of literature is based on story-telling, it is the starting phase of every kind of literature. I will discuss the “Influence of Ramkatha on Assamese Folk Literature.” In ancient literature, the Ramayana is considered an Adikabbya, and the creator of the Ramayana was Valmiki. According to Bramha’s advice, the robber Ratnakar abdicated his evil nature and went for a hard penance. After that, he got a new life and composed the precious treatise, ‘Ramayana’. There is no epic or literate work in the world that has had such a positive impact on the ethnic life of Indian people as the Ramayana did. When Bramha advised Valmiki to create the Ramayana, Bramha predicted that as long as nature was alive, the Ramayana would prevail in Indian literature as well as in our society. The prediction of Bramha turned into reality. The message of the Ramayana is indicative of a way of life one should adopt.

True literature gets acceptance by all in society when it expresses emotions in a way that is understandable to common people. The popularity of Adikabya Ramayan is much higher in Indian literature. The Assamese folk literature, especially folk songs, proverbs, idioms, and folk tales, is influenced by Ramkatha in many ways.

Folk songs are the precious wealth of literature, and there are three elements to a folk song. These are Anusthanmulak (occasionally specific), Aakhyanmulak (story-based), and Vividh Bishyok (songs about diverse issues).

Husori-geet is a part of ‘Anusthanmulak,” or Vakti-niropekhya folk song. The Husori-geet is performed in every household with instruments that include dhol, pepa, toka, etc. The Husori song starts with the name of the god. There is decency in Husori-Geet. That is why it is acceptable to all in Assam. These songs are also influenced by the Ramayana story. Hanuman went to Lanka to save Sita, and he burned Ravan’s kingdom. This incident is depicted in Husori-geet. There is a popular Husori song:

“Kalmo Khaote Burha Hanumante

“Nogori Korile Son Oi Govindai Ram.”

Marriage is a universal part of human life. It indicates creation, the growth of the family, and society. In Assamese literature, in marriage-related songs, we get a trace of the Ramayana. “Biya Naam” (songs of marriage): marriage is the most overhauling moment of a human’s life. The elderly woman called “Aayati” in marriage functions sings a song, which is a precious aspect of Assamese folk literature. In this marriage song, the bride and groom are compared with Sita and Ram.

On the day of marriage, the groom and his relatives make a journey to the house of the bride. In this process, they sing a song:

“Padoli mukhote bakul ful fulile

Oye Ram tar majhe belore sharihe.

Suwa mur dangi amar Ramchandra

“Oye Ram dekhiya sahurer barihe.”

The Ayotis, through their songs, create the impression that the bride and the groom’s house are in Ayodha and Mithila. The first segment of Assamese marriage is ‘Juran’. This celebration takes place before the day of the marriage ceremony. In this marriage ceremony, the Ayotis sing a song that indicates to the bride that Ramchandra has sent these ornaments, cloths, etc. for her.

“Maarar Alonkar Thua Kati Kori”

Oye Ram Deotarar Alonkar Thuahe

Raam a Di Pothaise Bicitra Alonkaar.

“Haat a Jure Kori Lua He.”

In the marriage song, Ram and Sita, including his three mothers, are well acknowledged:

“Kaikye Aahise Sumitra Ahise”

Aahise Ramore Mau,

Janakor Jiyori, Janaki Sundori

Juran Pindhai Aji Sao.”

Elements of Ramkatha in Assamese Local proverbs and idioms also need to be discussed here: Each and every local proverb and idiom is hugely reflected in day-to-day life. There is a deep meaning in every idiom and the local proverbs. In the local language, the commonly used proverbs are

“Lanka loi gole sokolo Ravan hoi” (Everyone who gets power misuses it. ), “Ramu nai Ayodhyao nai” (The good old days are gone. ), “Ati gorbe hoto lanka” (Having too much pride is harmful.), “Ghar shatru bhivikhon” (One who is disloyal to his own people.) and “Kumbhakarna nidra” (high level of ignorance towards the problem).

I am happy to note that these rituals and traditions are strictly followed in the modern state of Assam in letter and spirit. “We don’t want to compromise with our rituals and hear any comments as well,” said Navasmita during the course of the discussion on the issue. She is a modern girl working as a language officer in the Assam Secretariat. Her reservation on this issue was commendable.

From the above discussion, it can be seen that, since the beginning of the Ramayana, it has had a deep impact on the history of Indian literature, philosophy of life, culture, and the social life of every community. In every field of Assamese folk literature, the impact of the Ramayana is profoundly highlighted. The universalization of the Ramayana is proven by its immense popularity in Indian society. The Ramayana is a way and part of every human life, and all who follow “Sanatan Dharm” should not have any political interpretation of this great literature. It does not talk about the individual; rather, it gives a message of brotherhood and fraternity. It was written at a time when other religions had not gained any prominence.

Courtesy: the first volume of Shri Ramkatha’s Vishva Sandarbh Mahakosh and discussion with Prof. Vinay Kumar, Sankhyadhayaksha, manywiki, Magadh University, Bodh Gaya, and Navasmita Mishra, Language Officer, Language Department Assam Secretariat Assam.