| Revision as of 19:59, 12 July 2012 view sourceXqbot (talk | contribs)Bots, Template editors2,328,581 editsm r2.7.3) (Robot: Adding ta:சம்புகன்← Previous edit | Revision as of 22:07, 28 July 2012 view source Vishvas vasuki (talk | contribs)Extended confirmed users747 edits Cleaned up article. Added a section on dubious origin of the story.Next edit → | ||
| Line 1: | Line 1: | ||
| {{orphan|date=March 2010}} | {{orphan|date=March 2010}} | ||
| ] | ] | ||
| '''Shambuka''' (] śambūka) is, in ], a character in the ] |
'''Shambuka''' (] śambūka) is, in ], a character in the ] version of ]. According to that version, Shambuka, a shudra ascetic, was slayed by ] for attempting to perform penance in violation of dharma, the bad karma resulting from which caused the death of a Brahmana's son. It is believed that Shambuka was beheaded in a hill at ], near ] in ].<ref>Government of Maharashtra, ''Nasik District Gazeteer: History - Ancient Period'' (text credited to Mahamahopadhyaya Dr. V. V. Mirashi)</ref> | ||
| == |
==Source of the story== | ||
| ⚫ | The killing of Shambuka appears in the Valmiki Ramayana, Book 7, the 'Uttarakanda' , sargas 73-76, in the ] version of ]. | ||
| ⚫ | Scholar Purushottama Candra Jaina writes that this story "''is of late origin''".<ref>''P. 16 Labour in Ancient India'' By Purushottama Candra Jaina</ref> The story is considered to be of dubious origin due to the following reasons: | ||
| * The story does not appear in any of the other 14 or so Sanskrit versions of Valmiki Ramayana. | |||
| * The story does not find mention in summaries of Ramayana in puraNas or the ]. | |||
| * Hindu texts have never cited the episode of Shambukavadha to debar Sudras from tapasyaa. | |||
| * The entire Uttarakanda itself is suspected to be a later addition due to: | |||
| ** Inferior poetic quality of the verses. | |||
| ** Occurance of the phala-stuti at the end of the sixth kANDa. | |||
| ⚫ | The killing of Shambuka appears in the Valmiki Ramayana, Book 7, the 'Uttarakanda' , sargas 73-76 |
||
| ⚫ | Even many Harijans themselves reject the claim that Rama ever killed any Shambuka. For example, Harijan members of the Ramnami Vaishnava sect claim that this was a later insertion for the upper-castes to assert their superiority.<ref>P. 196 ''Rapt in the Name'' By Ramdas Lamb</ref> | ||
| == Story == | |||
| Three scene-setting sargas are paraphrased, and then the crucial one is presented in full: | |||
| (73) When Rama is reigning as a virtuous king, a humble aged Brahmin comes to him, weeping, with his dead son in his arms. He says that Rama must have committed some sin, or else his son would not have died. | (73) When Rama is reigning as a virtuous king, a humble aged Brahmin comes to him, weeping, with his dead son in his arms. He says that Rama must have committed some sin, or else his son would not have died. | ||
| Line 23: | Line 35: | ||
| Later Hindu authors adopt other means to explain the reason behind Rama's killing of Shambuka. The ] Vaishnavite tradition of ] points out that the Ramayana refers to other Shudras, such as ], who lived in the forest. Shambuka therefore deliberately violated dharma in order to get Rama's attention, and attained salvation when he was beheaded.<ref>Motiramji Sastri, ''Ramayan'' (in Gujarati) (Ahmedabad, 1961).</ref> The celebrated ] poet ], in his play '']'' shows Rama as having to both carry out his duty by punishing Shambuka, and simultaneously protect Shambuka, as a pious and devout sage, from persecution, and thereby turns the story into a critique of Brahminical attitudes and a defence of Rama.<ref>'M. Raghava, "" ''The Hindu'' (October 26, 2004).</ref> | Later Hindu authors adopt other means to explain the reason behind Rama's killing of Shambuka. The ] Vaishnavite tradition of ] points out that the Ramayana refers to other Shudras, such as ], who lived in the forest. Shambuka therefore deliberately violated dharma in order to get Rama's attention, and attained salvation when he was beheaded.<ref>Motiramji Sastri, ''Ramayan'' (in Gujarati) (Ahmedabad, 1961).</ref> The celebrated ] poet ], in his play '']'' shows Rama as having to both carry out his duty by punishing Shambuka, and simultaneously protect Shambuka, as a pious and devout sage, from persecution, and thereby turns the story into a critique of Brahminical attitudes and a defence of Rama.<ref>'M. Raghava, "" ''The Hindu'' (October 26, 2004).</ref> | ||
| Others argue that Shambuka was killed for conducting penance with a motive of attaining a celestial power with his material body, which is not an unselfish motive for which penance is meant to be performed. It is particularly forbidden (e.g. story of ]) in ] to aspire for entering heaven with a material body, as it is considered to be mortal and is meant only for performing ones ] in earth. After all, Rama Himself slayed Ravana (a Brahmin). | |||
| Some authors also argue that this story of Shamnuka seems false as Lord Rama cared for all human beings and was around peoples from all castes. For example, ], the composer of the original Ramayana is a Shudra he hide himself when he was forest he did all everything hiden. Maharishi also was away from the kingdom of Rama. ] ].<ref>Source Required!</ref> Also, Lord Rama, while searching for ] together with His brother Laxmana was offered half-eaten 'ber' from a ] tribal devotee - only Rama accepted and ate her remnants because Rama wanted information from Shabri Bhilni. ] was a great devotee of Shri Rama and came from a Shudra caste and himself taught Ratnakar or Vailya ] was reborn of Urvasi, an Apsara. He was a guru of Lord Rama.<ref></ref> Maharishi Parashara, son of a fisherwoman (Matsyakanya-Satyavathi Devi) and narrated the stories of the 10 avatars of Vishnu. Shri Rama and Shri Laxmana also . Lord Rama after all was the "''noble that cared for the equality of all.''" | |||
| ⚫ | Scholar Purushottama Candra Jaina writes that this story "''is of late origin''".<ref>''P. 16 Labour in Ancient India'' By Purushottama Candra Jaina</ref> | ||
| ⚫ | Even many Harijans themselves reject the claim that Rama ever killed any Shambuka. For example, Harijan members of the Ramnami Vaishnava sect claim that this was a later insertion for the upper-castes to assert their superiority.<ref>P. 196 ''Rapt in the Name'' By Ramdas Lamb</ref> |
||
| ==Notes== | ==Notes== | ||
Revision as of 22:07, 28 July 2012
 | This article is an orphan, as no other articles link to it. Please introduce links to this page from related articles; try the Find link tool for suggestions. (March 2010) |
Shambuka (Sanskrit śambūka) is, in Hindu mythology, a character in the Adhyatma Ramayana version of Ramayana. According to that version, Shambuka, a shudra ascetic, was slayed by Rama for attempting to perform penance in violation of dharma, the bad karma resulting from which caused the death of a Brahmana's son. It is believed that Shambuka was beheaded in a hill at Ramtek, near Nagpur in Maharashtra.
Source of the story
The killing of Shambuka appears in the Valmiki Ramayana, Book 7, the 'Uttarakanda' , sargas 73-76, in the Adhyatma Ramayana version of Ramayana.
Scholar Purushottama Candra Jaina writes that this story "is of late origin". The story is considered to be of dubious origin due to the following reasons:
- The story does not appear in any of the other 14 or so Sanskrit versions of Valmiki Ramayana.
- The story does not find mention in summaries of Ramayana in puraNas or the Mahabharata.
- Hindu texts have never cited the episode of Shambukavadha to debar Sudras from tapasyaa.
- The entire Uttarakanda itself is suspected to be a later addition due to:
- Inferior poetic quality of the verses.
- Occurance of the phala-stuti at the end of the sixth kANDa.
Even many Harijans themselves reject the claim that Rama ever killed any Shambuka. For example, Harijan members of the Ramnami Vaishnava sect claim that this was a later insertion for the upper-castes to assert their superiority.
Story
Three scene-setting sargas are paraphrased, and then the crucial one is presented in full:
(73) When Rama is reigning as a virtuous king, a humble aged Brahmin comes to him, weeping, with his dead son in his arms. He says that Rama must have committed some sin, or else his son would not have died.
(74) The sage Narada explains to Rama that a Shudra is practicing penances, and this is the cause of the child's death.
(75) Rama goes on a tour of inspection in his flying chariot, and finds an ascetic doing austerities, and asks who he is. "
(76) Hearing the words of Rama of imperishable exploits, that ascetic, his head still hanging downwards answered:— 'O Rama, I was born of a Shudra alliance and I am performing this rigorous penance in order to acquire the status of a God in this body. I am not telling a lie, O Rama, I wish to attain the Celestial Region. Know that I am a Shudra and my name is Shambuka.' As he was yet speaking, Raghava , drawing his brilliant and stainless sword from its scabbard, cut off his head. The Shudra being slain, all the Gods and their leaders with Agni's followers, cried out, 'Well done! Well done!' overwhelming Rama with praise, and a rain of celestial flowers of divine fragrance fell on all sides, scattered by Vayu. In their supreme satisfaction, the Gods said to that hero, Rama:— 'Thou hast protected the interests of the Gods, O Highly Intelligent Prince, now ask a boon, O beloved Offspring of Raghu, Destroyer of Thy Foes. By thy grace, this Shudra will not be able to attain heaven!'" .
Criticism and apologetics
Some critics interpret this event, as injustice met on Shambuka, and are of the opinion that Rama had slayed Shambuka because of his birth as a Shudra. Dravidian movements hold the position that Lord Rama murdered shambuka to reinstate the apartheid varna system, which is an important feature of Hindu Dharma. E.V. Ramasami used this episode to argue that Rama as depicted in the Ramayana was clearly not the benevolent king devotees claimed him to be. Ambedkar, in contrast, said that to condemn Rama based on this incident was to miss the point. The true point of the story of Shambuka was that it demonstrated the unsustainability of the varna system, and the extent to which its existence depended on the harsh punishment of those who sought to transgress it.
The critics are of the opinion that the story of Shambuka was problematic for early Hindu authors. Bhavabhuti (c. 7th century) is clearly uncomfortable with the story in his Uttara Rama Charita, while Kalidasa (c. 4th century) mentions the incident of Shambuka without any comment in his Raghuvamsa.
Later Hindu authors adopt other means to explain the reason behind Rama's killing of Shambuka. The Pushtimarg Vaishnavite tradition of Gujarat points out that the Ramayana refers to other Shudras, such as Shabari, who lived in the forest. Shambuka therefore deliberately violated dharma in order to get Rama's attention, and attained salvation when he was beheaded. The celebrated Kannada poet Kuvempu, in his play Shudra Tapasvi shows Rama as having to both carry out his duty by punishing Shambuka, and simultaneously protect Shambuka, as a pious and devout sage, from persecution, and thereby turns the story into a critique of Brahminical attitudes and a defence of Rama.
Others argue that Shambuka was killed for conducting penance with a motive of attaining a celestial power with his material body, which is not an unselfish motive for which penance is meant to be performed. It is particularly forbidden (e.g. story of Trishanku) in Hindu mythology to aspire for entering heaven with a material body, as it is considered to be mortal and is meant only for performing ones Karma in earth. After all, Rama Himself slayed Ravana (a Brahmin).
Notes
- Government of Maharashtra, Nasik District Gazeteer: History - Ancient Period (text credited to Mahamahopadhyaya Dr. V. V. Mirashi)
- P. 16 Labour in Ancient India By Purushottama Candra Jaina
- P. 196 Rapt in the Name By Ramdas Lamb
- The Ramayana of Valmiki Trans. Hari Prasad Shastri 3:579-85
- Countercurrents, "Periyar's movement" (June 28, 2003).
- B.R. Ambedkar, Annihilation of Caste with A Reply to Mahatma Gandhi (1936)
- David Shulman, "Bhavabhuti on Cruelty and Compassion" in Questioning Ramayanas: A South Asian Tradition (edited by Paula Richman). University of California Press. 2001. ISBN 0-520-22074-9. pp. 49-82.
- Motiramji Sastri, Ramayan (in Gujarati) (Ahmedabad, 1961).
- 'M. Raghava, "The king and the protector of the devout" The Hindu (October 26, 2004).
See also
External links
| Hindu deities and texts | ||
|---|---|---|
| Gods |  | |
| Goddesses | ||
| Other deities | ||
| Texts (list) | ||