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

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Spring 2017 The Arts of War approach to right conduct; and it is Rāvana who (albeit reluctantly) upholds them. Nevertheless, this criterion, too, has been nullified. CONCLUSION While the epic defies the logical principles of just war, it adheres to a Hindu code of moral supremacy. Throughout the Rāmāyana, great importance is placed on the morality of the leader, and nondefensive, punitive war is justified for the defence of morally superior ideas (Hindu cosmic balance, in this case); quite unlike western philosophical thought. Further, adhering to strong, defined moral principles allows a leader to gain and maintain political legitimacy. If we were to see this in the context of the principle of last resort, it may be inferred that since Rāvana’s ideology was not consistent with Rāmā’s, Rāmā did not deem him a legitimate ruler. Perhaps we may attribute the complex nature of the war to moral relativism; a concept most famously crafted by Plato and explored by Nietzsche, but rarely mentioned in Hinduism. There is no universal moral philosophy that dictates a code for distinguishing right from wrong, and therefore there are different viewpoints on morality, each shaped by its culture, history and society; with no viewpoint considered superior over others. What to some may seem a clash between two males whose egos could not be adequately massaged without military slaughter, to others may be the coming of the divine Lord and the redemption of their sins. It is up to the reader to choose which camp they belong to. -- Gauri Saxena is currently reading Economics and Anthropology at Ashoka University, where she serves as arts and culture editor of the university newsletter. She has previously been published in the Entartete Kunst Literary Review, The Bombay Review, and Alexandria Quarterly, amongst others. 16
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The Creative Process: The Arts of War (Spring 2017)

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