Sigmund Freud in his book "The interpretation of dreams" cites the opinion of Hildebrandt, who mentions that our dream derives its content from reality and from that which our eyes have observed in the outer world. Last night I had a dream, which I assume was due to my reading of newspaper articles about Gregory Patrao's protest and the website of the movie Raavan. In the dream, I saw a vast and wide river, with Gregory Patrao and his supporters on one river bank and a bunch of politicians on the other. I am not a dream interpreter. However, to me, this dream indicated that Gregory's protest can be related to the Ramayana battle. This indication and perhaps, also, the movie Raavan inspired me to carry out few hours of study on Ravana as well as on some of the political theories and ideologies. In this article, I attempt to provide some space for reasoning the tendency of our so called leaders and the relevant officials to be insensitive towards Gregory's plight.

Paula Richman's article published in the journal Cultural Dynamics (2007) explains the work by Sanskritist Sheldon Pollock. According to Richman, Pollock interprets Valmiki's Ramayana to portray Ravana as opposite behaviors that exists in an enemy. As per Richman, Pollock went on to claim that Ravana's extremely deviating behavior in politics defined him as evil.

One of the needs for welcoming Ravana within ourselves is to have ten heads. This does sound very difficult and painful biologically, but not mentally. There are various explanations for Ravana's ten heads. But Pollock's views helps to arrive at the following explanation. We create several attitudes and are capable of switching between any attitudes that is convenient for us during a particular situation. If there is a genuine growth in the way we think, our attitudinal variations to different situations will not be chameleonic (like a chameleon that changes its colour). The ten heads of Raavan starts growing when we have chameleonic changes or deviations in us.  For example, in politics, we know how to approach the communities with a kind face when we market ourselves for power and position; and once we obtain power, we also learn how to drive away and move ahead insensitively to show that development has to be preferred over communities' loss. While the chameleon behavior is a red carpet to Ravana, the chronic insensitivity is a royal crown for his permanent stay in us. It is, however, sad that none of our ten heads of Ravana are in our control. Considering the example of politics again, the kind face is activated by an external factor called 'vote' and the insensitivity is stimulated by several superior factors. In simple words, once Ravana conquers our consciousness, we stop thinking.

Vernon Van Dyke in his book "Ideology and Political Choice" mentions that if we want to know why politicians and parties favor one type of action over the other, then the knowledge of their ideology will give us a better answer. Ideologies form the basis for their action. Ideology, in simple words, is the body of ideas or set of beliefs that reflects the social needs, aspirations of an individual or a group and forms the basis of a political system. As per Van Dyke, Nazism is also an ideology that once got support. The Mangalore Pub attack might also have been based on an ideology. The counteracting pink chaddi campaign could also have been an initiative based on an ideology.  What I would call Ravan(ism) is ideology that leads to destruction and also the act of changing ideology based on vested interests. If it is a change of ideology due to a broader understanding, it has to be appreciated. I remember an acquaintance of mine, who although did not belong to the group, felt that the Mangalore pub attack was necessary. However, when his cousins arrived from America and wanted to visit a pub, he did not feel it was wrong. I am really not in a state to comment on whether this is Ravan(ism) or a growth in understanding.  And it could be equally challenging in politics to comment whether the politician or a party has changed the ideology based on an improved thinking or on the basis of vested interests. 

Further, Van Dyke uses the wolf sheep example to explain about social Darwinists. If wolf is given freedom, the sheep has to die. This means that an enjoyment of freedom by one individual or group might hamper the rights or destroy the interests of others. For social Darwinists, this was completely acceptable. This could also be a type of Ravan(ism). 

 Devdutt Patnaik, a mythologist, in his article titled "This was Ravan too" shares a very interesting story.  It goes something like this. After shooting the lethal arrow at Ravana, Rama told his brother Lakshmana to go to Ravana and request him to share the knowledge he has. Rama was aware that although Ravana was demonic, he possessed great knowledge (he was considered to be a scholar). Lakshmana goes to Ravana, stands by his head and whispers "King Ravana, do not let your knowledge die with you. Share it with us and wash your sins". Ravana ignores Lakshmana. Furious Lakshmana goes back to Rama and complains that he is arrogant and proud to share his knowledge. Rama consoles Lakshmana and goes himself to Ravana. Rama bows to Ravana and kneels at Ravana's feet and with humility he requests "O Lord of Lanka, your horrific crimes forced me to punish you, you are not my enemy now, and I plead you to share your knowledge with me". Ravana looks at Rama's eyes, salutes and says "dear Rama, I wish I had more time to be your teacher than as your enemy" and admits that since he is going to die soon, he will not able to share all the knowledge, and further prepares to pass on the most important lessons. 

Perhaps, this story indicates us the manner in which people infected with Ravana need to be treated if you have to obtain knowledge from them. Because knowledge brings power and power brings secrecy. Rama had absolutely no Right to Information Act at that time!

Considering Gregory's case, the highest level of insensitiveness, immaturity and failed leadership has been made evident to Gregory and his supporters over the past few days.  It is an open question whether our politicians and relevant officials are inviting Ravana into their lives or are backed up by other ideologies.  The answer might motivate us to decide whether to help them to get healed and relieved of Ravan(ism) or accept them as they are.

Gregory's struggle and the challenges he is currently facing is not just about him. In a way, Gregory is also fighting for our causes.  It is a clear indication that we, in Mangalore, are governed by those about whom we should start analyzing.

In the end, it is important to remember what led to the victory of Ramayana Battle. Truth, determination, strategy and focused efforts are all embedded in Gregory's protest. The victory of righteousness over evil is certain.      

Kedar Uttam hails from Mangalore and is currently a PhD student at the Royal Institute of Technology, Stockholm, Sweden.