Shikha Thakur
Assistant Professor, DAV University. Email: shikhamittu1@gmail.com
Special Issue on Diseases, Death and Disorder, 2020
“All that is transitory is but a metaphor.”
-Johann Wolfgang von Goethe
Abstract
The fatal COVID-19 has brought the world to a standstill. Amidst the outside madness caused by the blurring of real/unreal, certain/uncertain, then/now, human psychology has fervently undergone a madness which is much internal and unaddressable. Palpably, stirring questions on existentialism, naturally risen at the wake of an uncontrolled calamity, this paper intends to address the same. Situating on Amish Tripathi’s Raavan, the mythological character extensively abominated for its depiction in various sources is noticed to have suffered ardently for an uncontrolled calamity. Raavan born in a Naga tribe and a citizen born in a twenty-first-century, subjected to physical and mental trauma for no real mistake of their own, ring the clarion call in this paper. Not being able to combat the devastations caused by the fatal impact of birth as a Naga or being cocooned in the web of COVID-19, answers queries on existentialism. Such that, the study while addressing the internal lacerations, concomitantly revitalizes philosophy named, antinatalism- a solution to present childbirth as a choice in lifestyle than forcing it as the only means of survival.
Keywords: COVID-19, Raavan, Ramayana, antinatalism, natalism, naga, reductionism, postmodernism, metaphysics, existentialism
Introduction
Amidst the fatal pangs of the Corona virus, the world-wide quarantine has unprecedentedly rekindled the questions on human existence. The contemporary musing giving way to collapsing of boundaries between real and unreal, certain and uncertain, love and hate, public and private, then and now, cage and freedom, yesterday and tomorrow, etc. has ones again reminded us of the very postmodern era. As the novel Corona virus hits globally, the twenty-first century as postmodern age has successfully redefined itself as one marked with endless signifiers, such that its signified defies itself. Therefore, the smudging of boundaries with no distinction based on caste, creed, sex, religion, colour etc., toppling the very idea of truth and false, human race collectively enter the apocalyptic age. While the universe combats techniques to curb Covid-19, the very basic human existence gains relevance. The postmodern age as the by-product of trauma caused by the world wars introduced afresh discourse condemning the fixity of ideas/established hierarchies. Building on Jean-Francois Lyotard and Terence Francis Eagleton’s take on postmodern age ‘incredulity towards meta-narratives’ and ‘endless circulation of copies’ respectively, the human understanding of boundaries was blurred. Likewise, Covid-19 has ones again put humanity at the pedestal to review its diversely rapid advancement, comprehensively, fomenting human minds to retrospect the concept of existence.
Triggering questions like, “Who am I? Why do I exist? What is happiness? What it is to be successful? What is the truth? Why do I suffer? Do I deserve pain?” etc., trigger the very basic question: “Why am I born?” Aptly, directing to the philosophy of natalism, policy assigning positive value to childbearing, this paper endeavours to conclusively hit antinatalism as the remedial measure. Merriam-Webster Dictionary defines natalism as “an attitude or policy favoring or encouraging population growth”, apparently directing one to ponder if giving birth also ensures happily perfect life. COVID-19 leading to self-isolation has psychologically traumatized humans thrusting them into the conundrum of perplexity, apparently giving rise to a new weird character in many, including me. Conclusively, this paper based on Amish Tripathi’s Raavan seeks to answer the queries raised amidst COVID-19 on existentialism, by drawing graph from natalism as a social philosophy blessing humanity to antinatalism as a novel philosophy offering choice in lifestyle.
Thematic Understanding
Amish Tripathi (1974-), is a “boring banker turned happy author” (Raavan i), globally acknowledged for his the ‘Ram Chandra series’, Ram: Scion of Ikshvaku (2015), Sita: The Immortals of Meluha (2017), and Raavan: Enemy of Aryavarta (2019). Tripathi in one of his interviews with Jane Borges on “Why Raavan is the most misunderstood character in Indian mythology” responds:
In modern, urban India, the impression of Raavan that exists is largely based on television serials — the first of which was in the 1980s. These serials had a very simplistic black and white approach. I am not deriding them, but they ended up portraying Raavan as a thug, villain, or monster. (n. page)
Situating on the very shady reflection of Raavan since time immemorial, Tripathi’s attempt to discuss Raavan establishes the basic strand of this paper. Tripathi while commencing with Raavan, states [I wrote it because] “I was drowning, in Grief, in Anger, in Depression . . .” (iv), just like one feels during the extended lockdown because the long associated negative characteristics of Raavan are now everyone’s. Drawing parallel between Tripathi’s thoughts in distress “I am Raavan. I want it all. I want fame. I want power. I want wealth. I want complete triumph. Even if my glory walks side by side with my Sorrow” (v) and everyman’s thoughts in quarantine “I feel agitated. I want my freedom. I want to work. I feel restless. I wish I was never born. I wish I die”, this paper aims to leap from disease-led negativity to finally unfurling dimensions of existentialism.
In his article “Existentialism” published in the Encyclopaedia Britannica, Nicoal Abbagnano states, “existentialism, [is] any of various philosophies, most influential in continental Europe from about 1930 to the mid-20th century, that has in common an interpretation of human existence in the world that stresses its concreteness and its problematic character” (n. page). Ravaan was born as a first child to pandit, Maharishi Vishrava, and a demon, Kaekesi. Raavan’s birth as a naga, “revealing a small purple outgrowth from his naval- his birth deformity” (23) was kept a secret from the tribes around. Infused with repetitive derogatory remarks by Vishrava “Lord Indra has bestowed his gifts on the wrong person . . . he [Raavan] will destroy my name, and other demeaning comments “he [Raavan] has to die. He is cursed. He is deformed. He is a Naga” (30), bothered Raavan’s conscious and subconscious state of mind. However, Raavan’s inquisitiveness was innately intense from childhood itself. Wanting to be avariciously intelligent to be able to rule the world that has always dominated him, he tried a hand in every art. From a tender age “studying muscles, ligaments, and bones in detail [while dissecting a hare] to seeking training in “martial arts” to passionately learning one of the rare and most difficult instruments of the time called “the Rudra Veena”, Raavan grew as an extraordinary child (16-19). Questioning his condemnable identity, he grew positive in the company of ‘Kanyakumari’, a “Living Virgin Goddess” (46) who infiltrated in him by saying, “you have talent. Use that to win . . . you can do better” (25-27) conclusively learning the art to get well along with people in the ashram.
Furthermore, the birth of his younger brother, Kumbhakaran, yet another Naga- born with pot-shaped ears, illumined Raavan of his Naga identity. The identity which would cause a problem to his much intelligent father, who had always believed to excommunicate his children “as soon as he heard she [Kaikesi] had given birth to a Naga child” (40). Mortified over Vishrava’s shallow claim to abandon Kumbhakaran and disown Raavan for their Naga identity, and nearby society’s disgusting remarks, infused in a thirteen-years-old Raavan, a revengeful enthusiasm,
“I am not a child, I am the eldest male in my family. I have responsibilities . . . I don’t want to be just safe. I want to achieve something. I can’t do that here” (49).
Aptly, plotting to run away from his birth land, Sapt Sindhu swearing to safeguard his younger brother and a mother, he finally reaches Chilika. It was here that Raavan after burning the midnight oil living as a destitute for days together slowly learns the tricks of the prevalent trade, smuggling. Interestingly, within the period of mere two years as Raavan now turns fifteen, he industriously takes over Akampana’s ship turning it into a massively profitable enterprise. Derivatively, Raavan earns the title of a popular smuggler of the time making abundant money by charging revenue and eventually turning into seventeen-year-old wealthiest traders in Lanka. Earning the limelight, Vishwamitra says, “From what I’ve heard, Raavan is already gaining a reputation. He is young but able to acquire and inspire followers. Efficient. Intelligent. Cruel, too. A potential warrior. He could serve my purpose. He could serve the purpose of Mother India.” (67)
This enlightens the focal point of discussion if Raavan is a shady character. The psychological understanding of his behaviour reflects his journey from an innocent Naga born child to a cruel smuggler. Appropriately put by Kaikesi, “he is not a bad person. Circumstances have forced him to become what he is” (68), Raavan has now finally grown up to discover his own identity than being thrust by the plurality of identities. The concept of identity- plurality and singularity- is cogently propounded by Amartya Sen (1933) in Identity and Violence (2006), where he states:
. . . the insistence, if only implicitly, on a choiceless singularity of human identity not only diminishes us all, it also makes the world much more flammable . . . The main hope of harmony in our troubled worlds lies in the plurality of our identities, which cut across each other and work against sharp divisions around one single hardened line of vehement division that allegedly cannot be resisted. (16)
Subsequently, Raavan, unknowingly born as a Naga, felt innately disturbed for no mistake of his own. Thus, by rigorous toil, he manages to save his family from the deadly clutches of society that invariably disregarded him. The hard work and the traumatic suffering paid off as he flees to finally becoming a wealthiest trader owning a royal mansion possessing a luxurious library, a lavish room full of expensive musical instruments, majorly discovering ‘Raavanhatha’ (74) and a spacious room containing his marvelous paintings. Cogently, Raavan disowns his connections with Sapt Sindu, simultaneously giving up his Naga identity and willfully choosing the identity of an artist- a painter, a reader, a musician, a smuggler, thus triggering to define ‘what is evil, if Raavan was evil’. Dodging the moralistic lessons on karma: what you do and dharma: why you do, Raavan introspects:
You are better than this. At least try: No, I am not.
Yes, you are. This is who you want to be: I just want to hurt my father. I hate him
Do you want to defeat him?: Yes.
Defeat your father, by all means. But don’t do it by hurting him. Do it by being better than him. (169)
Consequently, Raavan in an attempt to motivate himself in reaction to what his father did, he grows immensely cruel, hell-bent to kill the feelings of love and kindness while propelling the feelings of hatred and vengeance. From terribly hating his native place by abducting women from Sapt Sidhu, to plundering it, Raavan grew cannibalistic. While Raavan’s failure to marry Sita, he plans to avenge his ego by abducting her, “Let Ram believe I am a cannibalistic beast” (217). The trajectory of his life marked with pride, aggression, hatred made him lose self-esteem: “I am not important. I am not even a good person. You don’t know the kind of things I’ve done . . . I have done some terrible things to grow my empire, I am a monster (173-174).
These thoughts despite his effortful attempts, lead Raavan into the zone of depression and sorrow. Evaluating his life journey one understands the root cause of his problems, evidently- being a Naga, obviously something uncontrollable, unsolicited, and unwilful. However, attempting to combat the mysterious Naga-led misery that has been playing havoc in his life, he sadly lands up seeking pleasure in excessive pride, abducting and belittling women, plundering poor, demeaning destitute, etc. Raavan’s failure to seek satisfaction in the chosen earned identities, derivatively, rings a clarion call to the very nuanced strand of one’s existence. The very metaphysics, the relationship between the mind and the matter around ultimately gains relevance. While referring to the dynamics of one’s metaphysics posing questions on one’s identity, this paper, thus, posits a major concern if childbirth, propelling philosophy of natalism, is essentially a boon to humanity. The progressive twenty-first-century world has finally been hit down by a mere virus, miserably scandalizing one’s identity of self. Juxtaposing the one’s chosen-self (or may be imposed for a few), and the Raavan’s chosen self, COVID-19 has victimized the both beyond boundaries. Amidst the growing outrage worldwide of one’s existence, the claims like: ‘I wish I was never born, do I deserve this pain, why me. . .’, this paper attempts to present a novel philosophy of antinatalism. Antinatalism, as a solution to pervasive problems like existential crises, depression, population growth, unemployment, etc., does not specifically degrade childbearing but offers a choice in lifestyle. One’s willingness to have babies should be vigilant of societal problems. The current environmental degradation, population explosion, and medical scarcity realised at the wake of COVID-19 and Raavan’s traumatization in the wake of being a Naga, are various fundamental points that can be cogently used to justify antinatalism. Thus, novel Corona has irradiated a novel metaphysics, resurging antinatalism not as a reductionist theory but as one offering a choice in lifestyle.
Works Cited
Abbagnano, Nicoal. “Existentialism.” Encyclopedia Britannica. britannica.com/topic/existentialism. Accessed. 15 April 2020.
Borges, Jane. Interview. “Why Raavan is most misunderstood character in Indian mythology.” 16 June 2019. mid-day.com/articles/amish-tripathi-on-why-raavan-is-most- misunderstood-character-in-indian-mythology. Accessed. 20 April 2020
“natalism.” Merriam-Webster Dictionary. https://www.merriam- webster.com/dictionary/natalism Accessed. 3 April 2020
Sen, Amartya. Identity and Violence. Penguin, 2006.
Tripathi, Amartya. Raavan: Enemy of Aryavarta. Thompson, 2019.
Dr. Shikha Thakur is an Assistant Professor in the Department of English, DAV University, Jalandhar.