CONVERSATION
TO NEGOTIATION III
BHUKTI
(consumption), BHAKTI (Devotion) AND MUKTI (Liberation)
From a conversation, Ravan and Sita
entered into dialogue and negotiation. This episode of Valmiki Ramayana
signifies the relevance of dialogue and negotiations and its impact on the
politically organised territories. The mighty King Ravan who enjoys supreme
status is pitted against a prince Ram who lost the kingdom and left out to lead
nomadic life. Valmiki takes a conventional deviation from the ascetic schools
to test his new theory of Bhukti (consumption), Bhakti (Devotion) and Mukti
(liberation). He brings in the
unparallel conflict and confrontation between two characteristics of the
‘blessed’ with that of the ‘devotion’ to test the theory through sequential
processes. Ravan represents the face of Consumption (Bhukti) where as the
characters Sita and Lakshman represent the ‘devotion’. Here, devotion also is tested with the devotion
of Ravan to Lord Siva, which is beyond comprehension. Yet, Ravan is
materialistic, with all urges and passion of consumption – Bhukti. Sita assumes the central figure of his Mukti
– Liberation.
Consumption attains new heights as
Ravan exposes the underlying features and qualities of Sita that do not give
any consideration to her qualities or faculties. Process of conversation is set into motion as
Ravan make deliberate attempt to entice Sita. Ravan uses all the best possible articulates
to stretch into every vital aspects to expose his innovative perceptions on the
appealing beauty for Sita. In his
capacity as a Brahman, the words and phrasing is a sequential built up on the
extremities of feminine vital status, is also an exposition of the male
faculties of portrayal of a woman.
Sage Valmiki creates the mystic charm of
fragrance emanating from Sita in the form cosmic beauty, identical to that of
Goddess Lakshmi. Physical attributes of
Sita attains a new dimension in the eyes of Ravan. Valmiki breaks all conventions to epitomise
the beauty beyond words, in an effort to generate a sympathy, concern and
consciousness on the seductive elements of Consumption- Bhukti.
Valmiki opts for perseverance in
conversation as a strategy of passive means of consumption, which begins with
appreciation. Self appreciation is the adopted strategy of Ravan to introduce
himself as the brother of Kuber superseding his name, applying the concept of ‘value
addition’. Even when there are wide
options, both Sita and Ravan opts to take the most desirable references for
creating value addition in each other. Taking the line of Ravan, Sita affixes her
name with the King Janak, her father. To describe about her husband, she
refrains from using the names father in laws and that of her husband, but opts
to sound the fame and popularity of their dynasty- Ikshvaku. Bhukti or consumption is based on worthiness
and values together with utility. Ravan has only one objective webbed around the
utility of Sita in terms of her physical endowments, thus illustrating the
facets of consumption.
The gap in the demands of life are
the second strategy employed by Ravan to get Sita as she is found to be the
best fitting to adore the worthiness of Lanka and his palaces. The
misunderstanding created by Sita while narrating the grievances of ousting her
husband from his kingdom is expressed in a manner as if she was deprived of
their rights and left to mend their life in the jungles. This gives an
opportunity for Ravan to negotiate with her on the rights, change in stature,
privileges and above all the comforts and pleasures. Ravan Projects what Sita
can avail under his roof that would be more than what Ikshvaku dynasty of her
in-laws could provide. Luxury and
privileges is defined as another facet of Bhukti or consumption. Bhukti or
Consumption is treated here as the reason for the gaps in demand and in paving
way for negotiations.
Another exposition that Valmiki
undoubtedly has brought in is on the Qualities that constitute another facet of
consumption. A comparison of qualities,
virtues and traits between her husband Ram and the aspirant for her Ravan are
well laid, thus introducing the concept of utility. Concept of utility is tested with equations of
power, wealth, facilities and amenities with that of the qualities. This
equation establishes the end result that an array of convincing factors or
convictions configures the desired qualities. Mean of the
aggregate of the desired qualities that is expressed in the form of “Conscience”. Resultant expression of the convictions and
that of the conscience generates the Consciousness. This transformation in the self is expressed
through the contrasts of animals and birds that Sita draws to position Ram and
Ravan. Finally she illustrates the highly evolved virtues, elevates him to the
highest level of humanness. Correlation of the two extremes with one who
considers himself to the most powerful and destructive on one end with that of
the other who is basking in all goodness on the other end is the situation that
creates an idolatry of Ram. The sense of devotion or Bhakti is evoked and
Ram is set to be established as the incarnate to justify the background and
ambient environ created to bring to life all the characters of the Epic
theatre.
Most striking factor about the
characters of Valmiki is that they have a well defined profile with genealogy. Transformations
in the poet itself are linked to the central character as a testimony to the
divinity of the central Character Ram. Every
theme has interlinking sub characters, which are rendered adequate timing and
space. Room for commentators for illustration, commentaries and anecdotes is
phenomenal. Further, the linkages to the background are positioned with cause
and effect. Sequential built of the central character to divinity (Bhakti) and
liberation (Mukti) is sequentially built up.
Liberation of Ravan and Liberation from Ravan takes its origin from the
cause and effect emerging out of the failures of negotiations with Sita. The
transition point of Ramayana set off with Sita forcibly taken away to Lanka.
Ravan explains the strategic depth
factor and logistics to Sita. It is humanly not possible to reach Lanka as it
is surrounded by the ocean. His palace is fortified and is perched on a mountain.
Valmiki places an array of situations to test the level of consciousness of his
Character Sita. The scene is set for her to create enough emotional drive,
establishing the qualities of Sita to be the central figure to create the cult
of devotion and to incorporate divine characteristics in Ram. From Ram to Sri
Ram as an incarnate of Lord Vishnu.
Sage Valmiki, a school that was
created to transform the hunting tribes to an organised life, was known for
several innovations including Ganita (Mathematics) known as Valmiki Ganita,
Geomorphology, metallurgy, biofield, development of trajectory sciences in
warfare and Chronicles. Ramayana emerges out a comprehensive approach towards
creating a data base of political, administrative, strategic, ethics, and societal
situations and transformations of a period. He hybridise various schools
of Vasishta, Viswamitra, Janak, Parasuram, Guha, Gautama and others. Unmistakably, Valmiki provides an extensive
illustration of the political organisation of the entire region. It was his greatest vision to render eternity
to his greatest work as long as the human civilization exists o this crust. Theory of incarnation is the innovation of
devotion (Bhakti) and liberation (Mukti) through devotion is the greatest innovation of Sage
Valmiki.
Conceptualism of Valmiki on Bhukti (consumption)
ranges from moderate to the extremes of materialism. He establishes that transmission of conscience to the inner
layers of consciousness leads to devotion and extreme state of devotion is
Liberation. Liberation is the process of realising the vision of the central
figure of devotion. Liberation is realisation experienced by the Soul and is
detachment from the physical endowments.
