Ramayana as an epic poem is full of symbols and metaphors. The symbols of nature are various, and have different meanings, depending on the context, but the key meanings of these symbols are life itself, and the beauty of the surrounding world.
Introduction
The ancient Sanskrit epic poem Ramayana narrates the journey by Rama, which lasted for fourteen years. The eldest of four princes, Rama was about to be crowned by his father-king in his place. Nevertheless, King Dasaratha, Rama’s father, had assured one of his three wives (not Rama’s mother) the fulfilling any of the two wishes as she had once saved his life. Kaikeyi, Ram’s stepmother, wished that her son was proclaimed as king but not Rama and that Rama should be sent into exile for 14 years. Heartbroken Dasaratha consented to her demands. Rama starts his journey and experiences numerous adventures. (Garratt, 1937).
Rama obeys his father. Nevertheless, Sita as the ideal wife, and Lakshmana, as the ideal younger brother, insists on joining Rama in his exile living in ascetic conditions.
In the forests, Rama and his followers undergo some interesting adventures. Disaster hits some of them for the last year of the exile. This happens in the apparition of Ravana. Actually, Ravana leaves them, until Shurpanakha his sister gets charmed by Rama. She aims to tempt him, nevertheless, Rama refuses and gets so irritated by her that he cuts off her nose. Shocked by this, Ravana decides to revenge on Rama and seizes Sita. Now starts the trouble. This happens in the Ravana’s forests, and Hindu belief, that everything is alive on this planet symbolizes, that it is dangerous to harm the children of nature. (King, 1993).
Surely, Rama managed to get his wife back and kill Ravana, as the main character in the epic poem should always be the winner.
Jungle, and the Symbols
Actually, in the Ramayana, the word “forest” is used in one of the benefits asked by Kaikeyi of Dasaratha when she states that Rama should be sent for exile. This finally had positive consequences for the whole of humanity as Rama killed numerous demons including Ravana for the period of his exile in the Forest.
Ramayana forests offered abode for Rama and his companions when they had to live in the forests.
The trees have particular essentiality in Indian tradition. It is stated that a tree is the greatest instance of generosity as trees provide everything they have to others like fruits, flowers, leaves, roots, bark, and even a trunk. The trees tell humanity that people should share their fortunes and virtues with others. The trees offer shade to everyone who needs it. Thus, Rama does everything to help those who really need his help, consequently, he liberates humanity from the authority of demons.
It is believed that trees and forests are vested with holy features and their adoration will affect the well-being of those who worship them and makes no harm to nature without a purpose. (King, 1993).
Lots of trees have particular customs, associated only with some particular species. Thus, the Banyan tree also has an arrogance of place in the Indian customs. The Banyan tree is not mentioned directly, but some moments clearly depict the significance of the trees in the sage:
Then Ráma, that his friend might know
His strength unrivalled, grasped his bow,
That mighty bow the foe’s dismay,—
And on the string an arrow lay.
Next on the tree his eye he bent,
And forth the hurtling weapon went.
Loosed from the matchless hero’s hold,
That arrow, decked with burning gold,
Cleft the seven palms in line, and through
The hill that rose behind them flew:
Six subterranean realms it passed,
And reached the lowest depth at last,
Whence speeding back through earth and air
It sought the quiver, and rested there.
Upon the cloven trees amazed,
The sovereign of the Vánars gazed. (Chapter XII, book IV)
The symbol of living is highly conceivable but rather poetic. Lord Krishna states that among all the trees “I am the Pippla tree which highlights the greatness of this tree and its significance in our scriptures”. (Lariviere, 1998).
Nowadays we are observing violence against forests and woods which were previously in very high regard. We are felling trees erratically causing deprivation of forests. Humanity absolutely forgot that forests supply significantly towards improving the financial system of a country and the health of its citizens. There is a critical requirement to educate environmental specialists. The Sage of Rama’s journey teaches us to appreciate the values of nature, and forests in particular.
Mad elephants that wander through
The forest wilds, could they subdue,
And with their furious shout could scare
Dead upon earth the birds of air.
So were the sylvan chieftains formed;
Thousands on thousands still they swarmed.
These were the leaders honoured most,
The captains of the Vánar host,
And to each lord and chief and guide
Was monkey offspring born beside. (Chapter XVI, book I)
It is also should be stated, that the forest is represented here not only as of the symbol of life, generosity, and shelter. It is a place full of horrors, where demons live and rule, and often it is dangerous to enter their territories. A bright example of such danger is the episode with Ravana and his sister Shurpanakha. An instance of a friendly attitude is the meeting of Monkey King Hanuman, who helped Rama to defeat Ravana. Thus, depending on the context, forests symbolize either danger and death or safety, assistance, and life. These symbols are used in order to represent the might of this rudiment. (Lariviere, 1998).
Conclusion
The significance of the forests for Indian culture is undoubtedly high. The very notion, that the entire Rama’s journey took place in the forests, reveals that the forests are treated as something divine. The Symbolism is double, as the very nature of life, which is symbolized with forests: may be either complementary or wicked.
Rama’s journey was aimed to reveal this nature and realize the origin of life, which is concealed in all the alive creatures. According to Indian belief that everything has its own soul, the forest is the best place to realize the essence of life among the most alive objects.
References
Garratt, G. T., ed. The Legacy of India. Oxford: Clarendon Press, 1937.
King, Robert D. “Incident at Ayodhya.” National Review 1993: 24
Lariviere, Richard W. “The Ramayana of Valmiki: An Epic of Ancient India, Vol 5, Sundarakanda.” The Journal of the American Oriental Society 118.3 (1998): 426.