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The core culture of Indian people is deeply liberal. This is not just about Hinduism, but the way in which every faith is practiced. People have faith in multiplicity of Gods. About the scriptures, it’s quite amazing that there are many versions of the Ramayana. For most urban Indians, the version they know is a 1980s television show, which itself was sourced from the Ramcharitmanas, written by Tulsidas in the 16th century. There are many differences between that and present Valmiki Ramayana. It is a well known fact that many of educated Indians haven’t read the original Valmiki Ramayana. The south Indian version of Ramayana is called the Kamba Ramayana, in which Lord Ram and Ravan appreciate each other before battle. In Adbhut Ramayana, which is a thousand years old, there are two avatars of Ravans and Sita kills one of them. In his controversial essay “Three Hundred Ramayanas”, Indian scholar A.K. Ramanujan indicates that the hundreds of tellings differ from one another. Regarding this, Amish says that his series will be one more respectful adaptation of “the great story of Lord Ram and Lady Sita,” based on the different versions he heard from childhood — from the Valmiki Ramayana to the Ramcharitmanas, Kamba Ramayanam, the Adbhuta Ramayana and more. His book includes a lot of philosophy and deals with societal issues in large. This book jacket has hieroglyphic-like symbols that suggest a bigger part in the story, much similar to what Dan Brown attempts with his books. But he dismisses the idea by saying that “The symbols in my books are an offshoot of the stories and not at the center. As for the hieroglyphic-like symbols, it is based on the Indus Valley script; it is an undeciphered script, but I have my own (unofficial) interpretation of that script. The symbols in the Ram Chandra Series represent how ‘Ram’ would be written in the Indus Valley script.” The ancient world had the attitude of shastrarth (debate): everyone has the right to show or express his point of view. Even the Rig Veda says, ‘Ekam sat viprah bahudha vadanti’, which means ‘truth is one, but the wise men speak it as many’. There is need to revive that spirit of the ancient world, which was essentially an attitude of ‘let’s learn from each other’.

Hindu religion is not essentially a static religion. It is evolved with history on one side and on other it is having roots in mythology. Liberalization, in matter of belief has invited man to worship various forms of the almighty. Hinduism visualizes multiple forms of this power. There are thirty-three crore gods and deities in Hindu mythology. The world-affirming Vishnu to the world-rejecting Shiva, and a stream-line of goddess also coexist. Everything present in nature is included, nothing is excluded in Hinduism. Even ghosts and goblins also get their place beneath Shiva. Devdutt discloses the appearance of Shiva and says, “The first evidence of Shiva comes from the pre-Vedic era, from a seal from the Indus Valley civilization” (STS viii). There is engraved a man who is naked and having an erect penis, wearing horned headgear, sitting in yogic position and surrounded with animals. From here comes the basic idea of Shiva being Pashupati, Yogeswara and Lingeswara. Shiva is known with a name of Pashupati means God of animals. In Shiva Trilogy, a different interpretation of this term is given. He is called Pashupati as he used skillfully the Pashupatiastra. Stella Kramrisch has a different opinion regarding this, she says that it is Brahma who is terrorized by the Archer Shiva, designates him as “I make you Lord of the Animals (pashupati).”On the seal of Mohanjo-daro, Shiva in deep meditation is sitting surrounded by animals that is indication of his position of Pashupati. In the Brahmanas, it is said that “His name shall not be spoken” (Pattanaik, STS viii). Devdutt Pattanaik has presented Shiva as a mysterious and mythological being in his books- Shiva to Shankara, Shiva an Introduction, Seven Secrets of Shiva.

In Indian mythology, there are multiple stories related to Shiva and his liberal nature of giving boon to all who make slight effort to please him, are famous worldwide. Shiva goes much “closer to nature, transcending social codes and cultural constructions” (STS 104), and Vishnu also takes greater responsibility and values. Both play their part in establishing equilibrium. Two schools of extreme devotion emerge when Hinduism becomes less ritualistic. For Shaivas, the hermit Shiva is the complete manifestation of God, and quite opposite Vaishnavas claim Vishnu as the supreme exhibition of power and authority. He then apprehends: “…retelling the mythology of Shiva would not be easy” (ibid). Mythical Shiva has become a secret to the modern intellectuals and emerging as one of the major archetypes. As a man, he is ascetic and Sri Sri Anandmurty in his book Shiva- Both Severe and Tender concludes, “His asceticism seems to lie in his ability to control and regulate his mind and emotions. Shiva detaches himself and epitomizes introspection.” Shri Ram in Ramayana by Tulsidas is depicted as an ethical and innovative king. Amish has also skillfully depicted his character as a man of quick sense and will power in Scion of Ikshvaku. In Ramayana, it was Shri Ram who worshipped Lord Shiva but in Amish Tripathi, it is Shiva who worships Shri Ram. Construction and demolition are the two essential aspects of nature. Shri Ram and lord Shiva present the basic and deeply rooted philosophy of Indian culture and tradition.

Amish Tripathi insists that there is a method to his madness. He claims well “Actually, once I have written all the books in my head, maybe 25-30 years later, you will find that there is a theme that runs through all of them. All my books tell the tale of the Vedic people, whose culture began more than 12,000 years ago and was destroyed 3,500 years ago,” he says, adding, “If you read through the Shiva Trilogy carefully, you will find that I have left clues for all these books in there!” The trilogy achieved fame for its characterization of Shiva, a Hindu god, as a marijuana-smoking tribal lord from Tibet, and Parvati, his sword-toting, battlefield-ready consort.

Lord Ram and Mahadev Shiva present two ideologies in Amish Tripathi’s Shiva Trilogy. They are in first hand observation seems to be the quite opposite of each other. Sri Ram was a peaceful and liberal king of Ayodhya who established new and high standard of life for coming generations. For his commitment for rules, he was titled as Maryada Purushottam. He established an ideal state-Maluha for fulfilment of his grand notion of Ramrajya. His administration was on such a level that there was not even a single loop hole in it. About Ram Rajya, Amish also quotes in his book-

“रामराज्यवासी त्वम्, प्रोच्छ्रयस्व ते शिरम्
न्यायर्थं युद्धयस्व, सर्वेषु समं चर:
परिपालय दुर्बलम्, विद्धि धर्मं वरम्
प्रोच्छ्रयस्व ते शिरम्,
रामराज्यवासी त्वम्”

means you live in Ram’s kingdom, hold your head high. Fight for justice. Treat all as equal. Protect the weak. Know that dharma is above all. Hold your head high, you live in the kingdom of Ram.

In the preface of his book, Amish gives a valuable information regarding the lesson taught by him, “A lesson, that all of us can rise to be better people. A lesson, that there exists a potential god in every single human being. All we have to do is listen to ourselves” (TIOM xv). There are various medium of representation through which truth can be exposed. India is a land of unity in diversity and pluralism. Even in the constitution of it, it is said that people from all religion, caste and community have right to live freely here. Shiva transports a straight path to the ultimate goal. He decides to go to Branga in search of any clue about Nagas and help Brangas out from the dreadful Plague. When Athithigva requests Shiva to return to Kashi quickly because they are orphans without him, he responds quickly, “You don’t need me, Your Highness. You don’t really need anyone else. Have faith in the one person that loves you the most: Yourself” (TSOTN 145). In this quest of evil, Shiva travels throughout the India, but every tribe or reign has its own complications. Many persons have contributed in this yagna of Dharma, From Parvateshwar, Purvaka, Bhagirath to Divodas. All are eager to play their roles. He knows that there is no such thing as ‘a perfect state’. He is the great inventor of order from disorder and brings out the idea of Detachment through attachment. This journey of Shiva that is leading him towards Branga seems like a quest. Quest is a recurrent motif in literature from ancient days to the contemporary world. All outer quests lead ultimately towards the inner recesses of man. He unconsciously and unintentionally follows every rule laid by Lord Ram. As Maya, Naga sister of king Athithigva says, He also said rules are not an end in itself. They are made to create a just and stable society. But what if the rules themselves cause injustice? Then how do you follow Lord Ram? By following those rules or breaking them? (TSOTN 167).

This is the real question that hangs in the mind of many followers. But Shiva is not a blind follower. He demolishes the Vikarma law only on this base that it spreads discrimination among human being and torture and humiliate them hard. This law is made hundreds of years ago and today it stands as unfair. It has become a tool to oppress people around. Lord Ram has himself explained that his laws can be changed for the purpose of justice and to give justice to vikarmas Shiva eradicates this law. He applied it in masses. He takes a proper care of it that law should be applied to everyone equally.

Shiva is a great warrior in war. He has an estimate of what Parvateshwar can do. Chenardhwaj suggests him to send a suicide mission to destroy the Somras factory at Devagiri. But he is not sure of the success of this plan. He rejects it by saying “Because Parvateshwar will certainly be prepared for that. He’s not an idiot. It will be a suicide mission all right, but not a successful one” (TOOTV 341). He finally decides to go to Pariha to avoid war. He makes his mind to go through south and giving no clue to the spy force of enemy. To keep this voyage secret and fast, he decides to sail in a merchant ship. In Pariha, he opens his heart in front of Tara about the use of Brahmastra. It is a weapon of terrible destruction and like Atom bomb it kills again and again for centuries. It will evaporate everything and everyone in the targeted area and make suffer many generations like the atomic attack on Hiroshima and Nagasaki. Shiva is against the use of such terrible weapon so he says “It’s not just about the laws of Lord Rudra. Using a weapon of such horrifying power goes against the laws of humanity” (ibid 391).

He set Somras as a great blessing for Meluhans but later when it became poisonous it was Mahadev Shiva who dragged it out from equation and established Dharma. So, on one hand Sri Ram was the great creator of balance in society but when time corrupted the system it was mahadev who on one hand realized that being different is not evil, on the other also claim the dooms day for Somras also. Sri Ram initiated the system in a harmonious manner but Shiva erased it forcefully and faced opposition by many. There was a tradition set by Lord Ram about the people who face misfortune in their life, these were labelled as Vikarmas. They accepted their fate and suffer silently. Sati was also such a pious soul who was bearing the burden of past and leading bravely. Shiva dissolved this law because with passage of time it had lost its relevance. Third difference here is Sri Ram was from royal dynasty and he was having his place secured in society, though he faced all topsy Turvey of life later on.

Shiva on its contrary has been depicted as a tribal man with little mannerism and background. It was his deeds that raised his stature up to a god. The fourth and the major difference they carry is their nature and their role in carrying out the order of nature set for them. Sri Ram was assigned for the task of creation and he created Meluha perfectly. It was so perfect that centuries later also it was remembered as an ideal state RamRajya. His orders and laws were taken as ultimate words. “Pran jae per vachan na jae” was the definitive statement by him and Parvateshwar in Shiva Trilogy followed it honestly. But it’s always said that the thing which is formed is destined to have its demolition. Shiva as Mahadev when realized this that main source of evil in Bharatvarsh is Somras. It’s the cause of dissatisfaction among Chandervanshies, Nagas or deformed babies and disease of Branga babies, also it was the main reason behind the depletion of Saraswati river’s water also. He that day emerged as God of Destruction. The final strike came in form of Sati’s cruel murder in Meluha. Now anger of Shiva cannot be controlled and he finally destroyed the beautiful city of Meluha with Pashupatiastra.

Though Mahadev is an outsider from the community of Vasudevs but Vishnu is an insider. Vishnu becomes a symbol of nourishment of culture and Mahadev is away from any such traditions and manners. He before an attack on Mrittikavati addresses his army on the name of lord Ram “We’re told a great man walked this earth a thousand years ago. Lord Ram, Maryada Purushottam, the most celebrated amongst the kings. But we know the truth! He was more than a man! He was a God!” (TOOTV 282). He declares the words of lord Ram and announces the importance of ‘Dharma’. It is above the people, the family and even above the Neelkanth, in every situation their choice must be Dharma.

Shiva gets the respect of next Mahadev from Vasudevs and they disclose the real duty for next Vishnu and Mahadev. Vishnu is known as the great ‘preserver’ and Mahadev as the great ‘destroyer’ in Indian Mythology. They have two main purposes to serve. First is to choose a Vishnu amongst themselves who will decide which is the greatest goodness. Next question is – when will the goodness turn into evil? Here comes the role of Mahadev. He has to eradicate that goodness from equation when it turns into evil. Vasudevs support Mahadev in his great mission. Vishnu and Mahadev have their tasks to accomplish. From the nature of their tasks, their role is fixed and their images are also stabilized. Vishnu becomes a symbol of prosperity and goodness and on contrary Mahadev emerges as a dreadful and unusual power. In Indian Mythology, there is a sharp contrast in the life style, way of worshipping and general beliefs between the followers of Vishnu who are called ‘Vaishvas’ and devotees of shiva named as ‘Shaivas’. They stand as opposite to each other. But Amish has depicted them as two sides of the same coin. They both complete a mission of establishment of goodness and destruction of evil. They both serve a common purpose that is the establishment of peace and order. This balance between both the institutions stands on a single line from Bhagavad Gita, that is “Ati sarvatra varjayet” (97) means excess in any form should be avoided. Excessive use or consumption of goodness turns it into evil. Evil also serve a purpose and it is to balance goodness. The existence of light works only when there is darkness. These are not the opposite terms rather complementary to each other. As Post-Modern writers claim that binary terms never convey the proper sense of things. One suppresses the other in the process of deriving a meaning. In the same way, Vishnu and Mahadev both are complementary to each other. Sadguru says, “In the pre-Vedic tradition, three faces of Shiva were seen as embodying creation, creation, preservation and destruction. They were called Rudra, Hara and Sadashiva” (Sadhguru, ASY 1141). He has included trinity incomplete in Shiva.

A germ of an idea strikes in Shiva’s mind that he should search the great goodness. Goodness and evil are the two sides of the same coin. So, he will apparently discover evil too. “Na Me Mrtyur-Shangkaa Na Me Jaati-Bhedah Pitaa Naiva Me Naiva Maataa Na Janmah | Na Bandhur Na Mitram Gurur-Na-Iva Shissyam Cid-Aananda-Ruupah Shivoham Shivoham ||5||” (I have neither death, nor fear, nor is there discriminations

I am neither father nor mother, nor do I have birth,

I am neither relative nor friend, nor teacher nor disciple,

I am awareness, the form of Shivam) (Ancient Philosophy, RSE 11).

Amish has skillfully enwrapped his story with historical and geographical details. Plethora of details regarding biodiversity and natural beauty of Saptsindhu make this tale more authentic. While going towards Panchvati, in Madhumati River, the convey comes across an amazing secret. They are awe-struck to see a large grove of rootless Sundari-trees and the lead ship sails through it by pushing it aside. From far away, there is not any indication of a way through this lagoon. They reach at the entrance of Dandakaranya which is the largest forest in the world of that time. It is so dense that noon becomes evening here and night gets more-dark. Monstrous animals and poisonous trees are the main threat. After crossing Dandak Forest, they reach at the bank of Godavari and surprise at the secret existence of such a massive river. It is Shiva who as a man is going towards his destination and taking the responsibility of a deconstructionist. He finds Somras as the greatest goodness turning into the disastrous evil and destroys three platforms in Meluha in this process.  

Vishnu offers a way to lead on with an alluring solution, but Mahadev has nothing to give in return. Universe was in perfect balance at two times, first when it was created and second when it was destroyed. So, creation and destruction are the two extreme points of the same moment. Ram and Shiva both represent the virtuous side of man and emerge as Avatars of Vishnu and Mahadev. They seem quite different and opposite to each other but it is not so. In Shiva Trilogy, Shiva bows in front of the idols of lord Ram and lady Sita and gets blessings. He considers him a great ruler and an epitome of perfection. In Ujjain, at the temple of lord Ram, he gets the light of his life. He many a time chants ‘Jai Shree Ram’. In Ramayana, this scene totally goes upside down. Lord Ram, on the bank of sea makes a Shiva-linga and worship it and gets the blessings for victory. In Ramayana, there is depicted Shiva’s marriage with Shakti and birth of Kartikeya.

There were the different sides of Shri Ram and Mahadev Shiva’s character. But its only is an outer picture. The real picture is left till now. Both blue toned high spirits are actually carrying or bringing out the task of nature. They came for the establishment of Dharma and they did it well. Though their ways were quite different yet it was fulfilled. They both were rebel in their decisions. About Sri Ram, Amish says in an interview in Hindustan Times, “Lord Ram is kind of a rebel.” Unlike rebels who break laws, here is a rebel who follows law, living in a society where nobody follows the law. And Shiva was also a rebel in a society where everyone follows and stick to the law blindly that he has to dissident. Their task was to create harmony among Suryavanshis, Chandervanshis and Nagas. Both united Bhartvarsh in one unit and resolved their issues and established peace for a long time. In this process of creation and destruction though these two find a peace of mind and contentment but sacrificed their better-half. It’s really hard to decide who is the God and Who is devotee. They both are admirer of each other. They are two forms but their matter is same. About his book on Ram Amish says, “Many were even able to decode a few of the philosophical messages. There are also many who have been able to find out how it is linked to the Shiva trilogy. In both the cases, some clues were obvious, while some were not.”

It is primarily a library based research. All the books, journals and web sources are resaerched as primary and secondary sources.

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