IT IS NOT THE EFFIGY OF RAVANA, BUT THE EGO WITHIN THAT MUST BE CONSUMED

Vijayadashami is a festival in Indian culture that reminds us, year after year, of the power of truth, the establishment of righteousness (dharma), and the end of unrighteousness (adharma). Across the country, colossal effigies of Ravana are set ablaze.

The sky is illuminated by fireworks, the atmosphere resonates with the chants of “Jai Shri Ram,” and the victory of truth over falsehood is celebrated. Yet, amidst these festivities, a question must arise within our inner selves: does the ego festering inside us burn away along with the effigy of Ravana?

Do we truly liberate ourselves from our selfishness, jealousy, desire for vengeance, intolerance, and the tendency to encroach upon the rights of others? If the answer to these questions is “no,” then we must reconsider the true meaning of Vijayadashami. Burning an effigy of Ravana is a tradition, but identifying the “Ravana” within oneself and putting an end to it is a spiritual discipline (sadhana) of life.

The flames rising from the burning wood in an open ground subside in a few moments; however, if the ego within a human being remains alive, it continues to inflict persistent harm upon relationships, society, and the social order.

Therefore, Vijayadashami is not merely a festival of celebration, but also an occasion for introspection. RAVANA POSSESSED OF GREAT LEARNING, YET HIS EGO OVERSHADOWED HIS WISDOM The Ravana of the Ramayana was no ordinary adversary.

He was a scholar, a devotee of Lord Shiva, a powerful ruler, and the master of the golden city of Lanka. He lacked nothing—neither knowledge, nor opulence, nor strength, nor prestige.

Yet, he met his end because, instead of utilizing his powers for the greater good, he became consumed by the ego that stemmed from them. He came to believe that his own desires were the ultimate justification, and that his own might stood above the rights of others.

The greatest tragedy of Ravana’s character was that, despite possessing the capacity to distinguish between right and wrong, his ego robbed him of the courage to accept the truth.

Well-wishers like Vibhishana and Mandodari advised him to follow the righteous path, but he chose to disregard their counsel. The abduction of Sita served as the ultimate manifestation of his ego, immorality, and utter lack of respect for the freedom of others. In the end, neither his vast knowledge nor his opulence and power could save him from destruction.

Ravana’s life serves as an eternal warning: knowledge is meaningful only when accompanied by wisdom; power is beneficial only when tempered with restraint; and success is truly great only when it is rooted in humility.

Ego blinds a person to their own faults. When an individual begins to view themselves as the greatest and their own desires as paramount, the process of their downfall begins. SHRI RAM DUTY ABOVE ENTITLEMENT In the Ramayana, the character of Shri Ram stands in stark contrast to Ravana’s ego, embodying the ideals of maryada (propriety/ righteous conduct), sacrifice, and responsibility.

When, amidst preparations for his coronation in Ayodhya, he was compelled to accept a fourteen-year exile, he chose to honor his father’s word rather than struggle for power.

Leaving behind the splendor of the royal palace for life in the forest was not merely a personal sacrifice; it was the fulfilment of a moral commitment. This decision by Shri Ram continues to offer a profound message for both public and private life today.

Position and authority are not the ultimate measures of a person’s greatness; rather, one’s true stature is determined by the integrity with which one fulfills their obligations.

Whether in politics, administration, and social leadership, or family life— authority must always be balanced with responsibility, and power must be coupled with sensitivity.

The character of Bharata elevates this ideal to even greater heights. Though the royal throne was within his reach, he refused to claim it as his personal right. By placing Lord Rama’s sandals upon the throne, Bharata positioned himself merely as a representative of Rama.

Bharata’s act of renunciation demonstrates that true leadership lies in respecting the rights of others and in fulfilling one’s duty by rising above personal self-interest. SITA A MESSAGE OF SELF-RESPECT ALONGSIDE RENUNCIATION The relevance of the Ramayana would be incomplete without considering the struggles in Sita’s life.

By choosing to accompany Lord Rama into exile, she opted for partnership and trust over material comforts. Even while held captive in Ravana’s Ashoka Vatika, she never compromised her self-respect or her independent identity. Her character serves as an inspiration for maintaining inner strength and self-esteem amidst adverse circumstances.

Sita’s story also compels us to reflect on the vital importance of truly respecting the dignity and freedom of women in society. In various traditions of the Ramayana—and as recounted in the Uttarakanda— Sita is compelled to live in the forest due to public censure (lokapavada).

This episode brings to light the ethical dilemmas that arise at the intersection of social norms, justice, and individual suffering. Even today, if a woman is forced to confront unreasonable social expectations to prove her own dignity, we must critically re-examine our own perspectives.

The message of Vijayadashami will only truly resonate when we not only seek the end of Ravana—the symbol of unrighteousness (adharma)— but also challenge every mindset that infringes upon an individual’s freedom, dignity, and rights. RAVANA OF TODAY WITHIN US AND AROUND US Times have changed. Lifestyles have evolved. Science and technology have propelled human civilization to new heights.

Yet, has human ego truly vanished? The ‘Ravana’ of today is not merely a character from mythology; he manifests in the tendencies that drive individuals to misuse their power.

When an official uses their authority for personal gain rather than public service; when the wealthy, emboldened by their affluence, begin to view others as insignificant; when the powerful exploit the vulnerable; and when an individual—instead of acknowledging their own mistakes—chooses to blame others—in all these instances, ego assumes a modern form.

Corruption, injustice, intolerance, and crimes against women are often rooted in a mindset that fails to respect the dignity and rights of others. In the digital age, new manifestations of ego have emerged.

The use of derogatory language on social media, leveling unverified accusations, ridiculing those who hold dissenting views, and the insistence that one’s own perspective is the absolute truth—all these undermine social harmony.

Perceiving a difference of opinion as hostility and choosing bitterness over dialogue are clear signs of a lack of self-restraint. In such times, the Ramayana reminds us that before pointing out the flaws of others, one must examine one’s own conduct. Societal change begins from within the individual.

Only when a person learns to master their own ego can dialogue flourish within the family, tolerance prevail in society, and morality be strengthened in public life. SELF-CONQUEST THE TRUE SIGNIFICANCE OF VIJAYADASHAMI Other characters in the Ramayana also illuminate the path toward self-conquest.

Hanuman’s immense power is inextricably linked to his humility and spirit of service. The life of Lakshmana stands as an enduring example of devotion to duty and selfless dedication.

Jatayu teaches us the courage to stand against injustice, while the devotion of Shabari reveals that the value of a genuine bond is determined not by external grandeur, but by the sincerity of one’s inner self. The lives of these characters demonstrate that true human greatness lies not in one’s status, wealth, or power, but in one’s character and conduct.

Vijayadashami offers us an opportunity to resolve to identify the evils within ourselves and strive to overcome them. Let us replace ego with humility, selfishness with service, hatred with compassion, deceit with truth, and injustice with justice. Instead of envying the success of others, let us draw inspiration from it.

Rather than viewing criticism as hostility, let us see it as an opportunity for self-improvement. Use your strength not to suppress others, but to support them.

The Ramayana also teaches us that the path to an ideal life is not easy; it is marked by sacrifice, struggle, suffering, and moral dilemmas. Its eternal relevance lies in the fact that every generation can draw inspiration from its values to find answers to its own questions.

This Vijayadashami, let us not merely burn the effigy of Ravana; let us also resolve to recognize and conquer the ego within ourselves. Foster love within the family, empathy in society, honesty in public life, and humility in our conduct.

Respect the rights of others and remain mindful of your own duties. For while the burning of Ravana takes place in an open field, the burning of the ego must occur within the inner self—the former is a celebration, the latter is a spiritual discipline.

The day that introspection and self-restraint become ingrained in our way of life, the message of Vijayadashami will begin to manifest in our very conduct.

Only then will the ‘triumph of truth’ cease to be merely a slogan repeated on public platforms and instead become a living ideal—guiding our families, our society, and our nation. This is the true significance of Vijayadashami, and herein lies the eternal relevance of the Ramayana.

"THE TRUE MESSAGE OF VIJAYADASHAMI LIES IN THE RESTORATION OF HUMAN VALUES"