An Analysis on the Shambhuka Vadha of Uttar Ramayan

 

Shambhuk Vadh is highly criticised and seen as a controversial topic in Ramayana. Lets see what our Puranas and Itihasa texts say about it:

 

According to various Hindu texts, Uttar Ramayana and the Padma Purana, the story of Shambhuk Vadha narrates the killing of a sage named Shambhuk. Here are a few common explanations given to us by the critics of Ramayana:

1.         Violating the austerity norm: One prevalent explanation is that Shambhuk was a sudra and was performing penances and austerities to attain higher spiritual powers so that he could reach heaven in his mortal body and conquer the realms of the god, which resulted in the untimely death of a young bramhin boy. As per the law, in the Treta Yuga, Brahmins and Kshatriyas can only perform austerity. That law was broken by Shambhuka for his desire to reach heaven in his physical body, which ultimately lead to the death of a bramhin boy. And so lord Rama punished him for restoring the life of the bramhin boy.

2.         Challenging the gods: In some versions, Shambhuk's intense penances and austerities were seen as a threat to the gods themselves. It was believed that his asceticism was disrupting the cosmic balance and that his powers could surpass those of the gods. Therefore, the gods requested Lord Rama to put an end to Shambhuk's tapasya (penance) to restore order and protect their position.

3.         Disrupting the social order: Shambhuk's intense devotion and austerities were seen as an attempt to gain immense power and influence. This was seen as a disruption to the established social order, as it threatened the authority of the rulers and the stability of society. Thus, killing Shambhuk was considered necessary to maintain the existing social hierarchy.

But In the Shrimad Mahabhaarata-Taatparya-Nirnaya the main reason for Shambhuka Vadh is given:

janghaanaamaasura: poorvam girijaavaradaanafa: | babhoova shoodra: kalpaayu: sa lokakshayakaamyayaa — ||20||

tapashcacaara durbuddhliricchan maaheshwaram padam | ananyavadhyam tam tasmaajjaghaana purushottama: |21||

He was formerly an asura named Janga who had a boon from Uma, and was born as Shudra with his life extending over a Kalpa. He performed penance with an evil desire of obtaining the place of Shiva. The Supreme Lord thus killed him, one who was assailable by no one.

Shambuka who was performing penance was killed by Shri Rama not because he was a ‘shudra tapasvi.’ His intrinsic nature was that of an asura. He did penance to destroy the world. He wanted the ‘Rudra Padavi’ which was not meant for him. These were the reasons that Shri Rama killed him.

He had Parvathi’s boon. He wanted to misuse it and get Shiva’s status so that he could get her as his consort. This is also indicated in Valmiki Raamayana.

‘devatvam praartaye raama (7.76.2) ‘devatva’ refers to ‘Rudra padavi.’

Shabari and Guha were ‘shoodras.’ Vibhishana was a Rakshasa, yet they were not killed by Lord Rama. It shows that Shambhuka was punished for being of Asuric pravritti, his malicious intentions, but not for his penance

It's important to note that the story of Shambhuk Vadha is not present in all versions of the Ramayana or considered a canonical part of the original Valmiki Ramayana. It appears in some regional retellings and has been the subject of interpretations and adaptations over time, leading to variations in the details and motivations behind Shambhuk's killing.

 

The Shambhuk Vadh is a highly debated topic in the Ramayana. Some consider that the Shambhuk Vadh is a part of the Ramayana, while others try to consider it later interpolations. Lets try to see whether it aligns with the Vedic and Puranic Morals. Some of the facts that cannot be ignored are given below:

• The Shambhuk Vadh story mentions Shri Ram using Pushpak Viman to find Shambuk, however, it’s clearly mentioned in Yudhkand that the Viman was returned to Lord Kuber, who was the original owner of the Pushpak Viman. [Valmiki Ramayan: Yudhkand 127/62]

 

•           Valmiki Ramayan also mentions Mata Sabari, who was a tribal women, but she is revered and worshipped as one of the most respected Tapaswi. Ramayana also mentions of Rishi Matang, who was borned in a chandala family. If Shudra were not allowed to do penance in Tretayug, as per the Uttara Ramayana then why Maa Sabari and Rishi Matang was allowed?

 

•          Mahabharat Anugita Parv 91/37 clearly states that Brahman, Kshatriya, Vaishya and Shudra, all achieve Heaven by penance. [Mahabharat: Anugita Parv 91/37]

 

•         In the Shambuk Vadh story, a Brahmin man lost his son because a Shudra was doing penance. But Geeta and Vedas clearly state that good/bad, happiness/suffering, success/failure are all caused by the person’s Karma (acts).

 

•        Shri Ram eats at Mata Shabris Ashram people’s homes. He calls Nishad Raj a friend and ally. In Ram Charitmanas, Shri Ram gives Bhakti Gyan to Maa Sabari (Navadha Bhakti), Kewat compares his profession to Shri Ram’s profession. Kewat said the following to Shri Ram “Lord, both of us do the same work. I ferry people from this shore of the Ganges to the other. You ferry people across the ocean of Samsaara (Bhav-sagar),through the journey of life”.

 

• If Maryada Purushottam Ram was castiest, as claimed by many people, he would not have called Guha the Nishad Raj as his friend. He met Nishad Raj while returning to Ayodhya from Exile, he even invited Nishad Raj to his coronation ceremony.

 

•        Yajurved states that Shudra is a man who possesses the qualities of a brave, hardworking, loyal man, and one who does the hardest of the work.

 

•        Sri Krishna in Geeta (14.3) states

 

catur-varnyam maya srstam

guna-karma-vibhagasah

tasya kartaram api mam

viddhy akartaram avyayam

 

that all Varnas are defined by Guna (talent) and Karma (Act). It’s not by birth. I can go on about all the great people who were Shudra but became of Chhatriya, Brahman by work. In King Janak’s Sabha, Rishi Yagyawalk clearly said that a Brahman is defined by his work, not by his birth. Same goes for every other.

 

Here are some reasons why Uttarkanda and Shambhuk Vadha are believed to be interpolated:

 

1.      Linguistic and stylistic differences: The language and style used in Uttarkanda and Shambhuk Vadha differ significantly from the rest of the Ramayana. The vocabulary, grammar, and poetic meter found in these sections do not match the style of the original composition attributed to Valmiki.

 

2.      Inconsistent narrative flow: Uttarkanda and Shambhuk Vadha disrupt the natural flow of the Ramayana's narrative. They introduce new storylines and characters that are not mentioned or developed elsewhere in the epic. These additions can feel disjointed and unrelated to the overarching plot of the Ramayana.

 

3.      Contradictory events and characterization: The events described in Uttarkanda and Shambhuk Vadha often contradict the established narrative and characterization of the central characters in the Ramayana. For example, the portrayal of Rama banishing Sita after her rescue raises questions about his character and conflicts with his established virtues.

 

4.      Absence in older manuscripts: Some of the oldest available manuscripts of the Ramayana, such as the Valmiki Ramayana manuscripts found in Nepal, do not include the Uttarkanda or Shambhuk Vadha. This absence suggests that these sections were added at a later stage.

 

5.      Variations in regional versions: Different regional versions of the Ramayana, such as the Adhyatma Ramayana and the Kamba Ramayana, exclude or present alternative versions of Uttarkanda and Shambhuk Vadha. This indicates that these sections were not universally accepted across different traditions.

 

6.      Even in Valmiki Ramyanas First Sarga, which serves as an index of Ramayana, there is no mention of Uttar kanda.

 

7.      Early commentaries and Critical Opinions: Several ancient commentaries on the Valmiki Ramayana do not include or mention the Uttar Kanda. Prominent Scholars like Bhatti, Vallabhadeva, and Nilakantha have also expressed doubts about its authencity.

 

It's important to note that the classification of these sections as interpolated does not diminish their significance to certain religious or cultural traditions. However, from a textual analysis perspective, scholars have identified these sections as potential later additions to the original Ramayana attributed to Valmiki.

 

 

This story of Shambuk is a later addition, most likely by people in authority to fulfill their selfish desires, and who wanted to dilute the Vedic tradition. It’s an interpolation. Many Rakshasas and Asuras with horrible motives used to do Tapasya, and they all received their wishes because the world is Karma Pradhan. The story of Shambuk is a big lie. The story is also mentioned in the Padma Purana. Moreover the older manuscripts like Bengal Ramayan Script of 6AD or the Ramayana manuscripts in Nepal  doesn't mention of the uttarakand of Ramayana. So it can be deduced that these were added later on.

In the Padma Purana, Uttara Khanda, Chapter 236, Lord Shiva says to Parvati that He would incarnate as Adi Shankaracharya to teach the mayavadi philosophy:

mayavadam asac chastram pracchannam bauddham uchyate mayaiva kalpitam devi kalau brahmana rupina (Padma Purana 6.236.7)

 

Translation: "Mayavada or Advaita philosophy is an impious, wicked belief and against all the conclusions of the Vedas. It is only covered Buddhism. My dear Parvati, in Kali-Yoga I assume the form of a brahmana (Adi Shankara) and teach this imagined philosophy.

apartham sruti-vakyanam darsayan loka-garhitam sva-karma-rupam tyajya tvam atraiva pratipadyate sarva-karma paribhrastair vaidharma tvam tad ucyate paresa-jiva-paraikyam maya tu pratipadyate (Padma Purana 6.236.8-9)

 

Translation: "This mayavada advaita philosophy preached by me (in form of Adi Shankara) deprives the words of the holy texts of their acutal meaning and thus it is condemned in the world. It recommends the renunciation of one's own duties, since those who have fallen from their duties say that the giving up of duties is religiosity. In this way, I have also falsely propounded the identity of the Supreme Lord and the individual soul."

 

brahmanas caparam rupam nirgunam vaksyate maya sarva-svam jagato py asya mohanartham kalu yuge (Padma Purana 6.236.10)

 

Translation: "In order to bewilder the atheists, in Kali-yuga, I describe the Supreme Personality of Godhead Lord Krishna to be without any form and without qualities."

 

vedante tu maha-sastrera mayavadam avaidikam mayaiva vaksyate devi jagatam nasha-karanat (Padma Purana 6.236.11)

 

Translation: "Similarly, in explaining Vedanta scripture, I described the same non-scriptural and inauspicious mayavada philosophy in order to mislead the entire population toward atheism by denying the personal form of my beloved Lord."

 

Now interestingly in Padma purana, there are mentions of Buddha, Adi Shankaracharya etc. We can deduce from there, that the Padma Purana was written much after Adi Shankaracharya. And it is much possible that these were added at a later stage in the Ramayana from the Padma Purana. Since the older Rmayana scripts doesn’t have uttarakanda.

 

In the Mahabharata, Gita, Ramayana, Shrutis and Puranas, since the very ancient times, Sankhya has not only been mentioned in the form of higher knowledge, but its principles have also been detailed here and there.

 

In the Srimad Bhagavat Purana, Samkhya is called Mokshaprada. Lord Kapil tells Mata Devahuti that “Mother! A person who listens with respect to this numerical knowledge even once by revealing in me or making a statement to another, attains my ultimate position.

 

Kapil Muni is described as a parama-rishi the greatest sage, an incarnation:  “The primeval Seer, incarnated through the medium of an artificial mind as the mighty divine sage Kapila, out of compassion, revealed the Samkhya doctrine, in a systematic way, to Asuri, who desired to know it.”(Srimad Bhagavata SB 3.24.33).

paraṃ pradhānaṃ puruṣaṃ mahāntaṃ kālaṃ kaviṃ tri-vṛtaṃ loka-pālam, ātmā anubhūtyā anugata-prapañcaṃ svacchanda-śaktiṃ kapilaṃ prapadye

 

At the end of the Sankhya Yog episode, the Sri Krishna himself states that "Men who listen to this supreme deep self-realization of Kapila Muni by meditating on God, they are attained by the Lord."

 

In the Shantiparva of Mahabharata. It is said at one place that "the knowledge which has been received in the world from the Sankhya-sampradaya is extremely important". Mahabharata, in fact, asserts that there is no knowledge like Samkhya; and no power like the Yoga – nāsti sāṃkhya samaṃ jñānaṃ ; nāsti yoga samaṃ balam (MB-Shanthiparva: 12.304. 002).

 

There are several references to Kapil Muni in Mahabharata (12.327.64-66) , where he is described as Parama Rishi (the Supreme seer – sāṃkhyasya vaktā kapilaḥ paramarṣiḥ); Yogavid (well versed in Yoga); and, ācāryā mokṣaśāstre ca mokṣadharma pravartakāḥ  (Master in the science of liberation).  Yoga–Shastra, the science and practice of liberation is otherwise called as Kaapila, the path of Sage Kapila.

Again , The Mahabharata (Shanti Parva 349.65) states : Kapil Muni, the teacher of Samkhya, is said to be the supreme Rishi. Hiranyagarbha is the original knower of Yoga. There is no one else more ancient

sárhkhyasya vaktā kapilah paramarsih Sa u Cyate, hiranyagarbho yogasya vettà nányah purātanah

 

In the Srimad Bhagavad Gita, the most important part of the Mahabharata, the Trinity doctrine of Sankhya philosophy has been adopted very beautifully. Trigunatmika Prakriti is continual-resultant, its three qualities are always producing some result, some or the other, men are irresponsible - this principle of Sankhya has become an essential part of Gita's Nishkam Karmayoga.

 

The ancient Indian tradition considers Kapil to be the originator of' Samkhya Darshan, In the Bhagavad Gita, Shri Krishna describes himself as 'Siddhanam Kapilo Muniha' i.e. Kapil Muni in Siddhas, whereas in the Padma Purana samkhya is described as a vicious text, originated by the Kapil Muni. It is in stark contrast to what the Krishna himself stated in the Bhagwat Geeta. So it gives us an impression that the Padma Purana may actually be interpolated to a significant extent.

Here we have discussed about the Shambhuk Vadha, the reasons for Shambhuk Vadha stated according to the Puranas and other texts. Here we have also addressed the issue regarding the authenticity of the Uttar Kand. 

Thank You for reading, and hope you have all liked it. I hope it is informative.

Jai Shri Ram