The Creative Process: The Arts of War (Spring 2017)

The Creative Process
RIGHT CONDUCT
Military ethics during actual fighting are held in high regard in the
Rāmāyana. Though we do not get to see deviation from these
principles in the actual war, there are several other instances in the
text which depict that both Rāmā and Rāvana were susceptible to
disobeying these principles.
In the Kiṣkindhākāṇḍa, Rāmā, in order to forge an alliance with
Sugrīva, agrees to slay his brother Vāli. As Sugrīva and Vāli
fight, Rāmā hides behind a tree and shoots an arrow at Vāli,
breaking the code he has staunchly adhered to all this while. As Vāli
lies dying, he reproaches Rāmā for his cruel act. Rāmā does not
justify this action, but tries to nullify the military ethics by saying
that they do not apply to animals. This disregard for ‘lesser’ beings
perhaps foreshadows Rama’s callous behaviour with Sitā in the
Yuddha Kāṇḍa. Besides, this goes on to show that the major
alliances of this unjust (as we have already established) war were
established on shaky grounds, further adding to its demerits.
In contrast, Rāvana might well be commended for listening to his
counsel as they steered him on the ethical path. Not only was
Vibhīshana successfully able to talk him out of slaying Hanumān as
slaying an emissary breaches the code, but he also listens to his
counsel when they advise him against killing Sitā.
Throughout the Rāmāyana, Rāmā recites several tenets of military
ethics from time to time e.g. “a foe who does not resist, is in hiding,
cups his hands in supplication, approaches seeking refuge, is fleeing,
or is caught off guard—[one] must not slay any of these” VI.37.78;
however, he seems not to follow them (at least, the one about fleeing
is violated when he kills Marīchā, who is in the guise of the golden
deer). It would be fair to say that Rāmā is indeed hypocritical in his
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