CONVERSATION TO NEGOTIATION III

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.