The Hero Cycle in The Ramayana

Margaret Apperson and Merritt Fish

Call to Adventure- “At this Ravana, remembering an ancient curse that if he
touched any women without her consent, he would die that instant, dug the
ground under Sita’s feet, lifted it off with her, placed it in his chariot, and sped
away”(87).
The call to adventure step is demonstrated when Ravana captures Sita and takes her
away from Rama. When Ravana reaches her, he “remembers an ancient curse that if
he touched any women without her consent, he would die that instant, [so,] he dug
the ground under Sita’s feet, lifted it off with her, placed it in his chariot, and sped
away”(87). The idea of Ravana capturing Sita sparks the call to adventure for Rama.
Because Sita is taken away from him, his goal is to rescue her, and bring her back to
safety. As shown in the quotation, detail is an apparent literary device. The detail of
Ravana’s curse placed on him allows the reader to understand why he could not
physically touch Sita.

Refusal of the Call- “Rama is still a child, still learning the arts and practicing the
use of arms… He is a boy, a child, he is too young and tender to contend with
demons”(8).
The step of refusal of the call is demonstrated when King Dasaratha refuses Sage
Viswamithra’s invitation for Rama to accompany him on his journey. Dasaratha
immediately turned down his proposal, and stated that, “Rama is still a child… he is a
boy, a child, he is too young…”(8). This shows that Dasaratha does not want Rama
going on the adventure because he is too young, and he turns down Sage
Viswamithra’s offer. The author’s use of repetition exaggerates the refusal because
he believes that Rama is too young and naïïve to help Viswamithra on his journey.

Supernatural Aid- “Following the footsteps of their master like his shadows,
Rama and Lakshmana went past the limits of the city…”(10).
Sage Viswamithra acts as Rama and Lakshmana’s supernatural aid. He acts as their
mentor and protective figure by offering advise. At the beginning of their journey,
they were “following the footsteps of their master like his shadows…”(10). The
author is stating that Rama and Lakshmana were looking up to their mentor in
respect and admiration for his advise. The use of a simile describes the way that the
boys are aspiring to be just like Sage Viswamithra, and they would achieve that by
following in his footsteps, “just like a shadow”.

Crossing the Threshold-“While the followers slept, Rama, Sita, and Lakshmana
rode out to a farther point on the river, crossed it, and went up the
embankment”(55).
Rama and Lakshmana demonstrate the crossing of the threshold when they leave
the citizens behind at the beginning of their journey. “While the followers slept,
Rama, Sita, and Lakshmana rode out to a further point on the river, crossed it, and
went up the embankment,” to continue on their adventure (55). The author
emphasizes that Rama intentionally left the people behind because in order to carry
out the exile, they needed to do it by themselves. This quote is an example of syntax
(type 11) because it begins with the adverbial clause, “while the followers were
sleeping”. The incorporation of this type of syntax further conveys that Rama, Sita,
and Lakshmana needed to part with their followers, which they had to do while they
were asleep.

Belly of the Whale- “When he saw foaming, frothing, reddish floodwater rushing
down the mountain, bearing and rolling along uprooted trees, he was
reminded of Sita being carried off”(108).
The belly of the whale step can be indicated through the rainy monsoon season.
“When [Rama] saw… floodwater rushing down the mountain, he was reminded of
Sita being carried off”(108). This leads him into feelings of sadness and
hopelessness. Rama remains in a period of mourning and is unmotivated to continue
his journey in search for Sita. The metaphor in the quotation is evident because
Rama is comparing the floodwater to Sita being taken away by Ravana. Because of
this comparison, the reader can comprehend that Rama is reminded of Sita in every
object he sees, and he is mourning for her.

Road of Trials- “His eyes spat fire, he ground his teeth in anger, slapped his
thigh, clapped his hands, and the sound he made echoed through the
valleys”(97).
In order to rescue Sita, there were many other obstacles to overcome along the way.
These obstacles are known as the road of trials. One example of a conflict is when
Rama battles and defeats Vali. During the battle, “[Vali’s] eyes spat fire, he ground his
teeth in anger, slapped his thigh, clapped his hands…” and made a sound that
“echoed through the valleys”(97). This illustrates the point that Rama had to fight
very hard to successfully vanquish Vali. The description of Vali’s actions is an
example of imagery because it allows the reader to picture exactly what he was
doing and the sounds that were made.

Meeting with the Goddess- “Eyes, lips, those curly locks falling on the forehead-
every item of those features seemingly poised to attack and quell me…”(25).
Rama’s spotting of Sita on the balcony is an example of the meeting with the
goddess. He noticed her “eyes, lips, [the] curly locks falling on the forehead-every
item of [the] features [seemed] poised to attack and quell [him]”(25). This is further
proof that when Rama laid eyes on her, he immediately fell in love with his
“goddess”. The author’s use of personification explains how he immediately fell in
love with her features.

The Temptress- “The damsel’s anklets jingled at her feet when she walked, her
eyes flashed, her teeth sparkled, her figure, waist, and bosom, were that of a
chiseled figure”(64).
Soorpanaka is an example of a temptress to Rama. When he first saw her, he
immediately noticed that “her eyes flashed, her teeth sparkled, her figure, waist, and
bosom were that of a chiseled figure”(64). This shows how even Rama, one of the
strongest of men, could not withstand her captivating beauty. The quotation uses the
literary devise, imagery, by describing the appearance of Soorpanaka. This further
shows how Rama became mesmerized by her beauty, and was tempted into loving
her.

Atonement with the Father- “For the first time in all these years, my heart is
lighter”(151).
The atonement with the father is shown when Rama is reunited with Dasaratha after
his long journey. When Dasaratha descends from the heavens, he tells Rama that,
“for the first time in all these years, [his] heart is lighter”(151). In other words,
Dasaratha’s “heart is lighter” because he knows that after Rama’s fourteen years of
exile, he is finally able to take his father’s place as king. The incorporation of
personification further suggests that Dasaratha believes that Rama will be fit for the
position of king and will rule his subjects just as well as he did.

Apotheosis- “Rama’s arrows had burnt off the layers of dross, the anger, conceit,
cruelty, lust, and egotism which had encrusted his real self, and now his
personality came through in its pristine form…”(146).
The brief period of rest after Ravana is defeated demonstrates the step of
apotheosis. “Rama’s arrows had burnt off the layers of dross, the anger, conceit,
cruelty, lust, and egotism” of Ravana, settling the conflict between him and Rama.
This shows that Ravana’s true self was revealed as good, in opposition to evil, and
the battle was officially over. In the quote, the use of personification emphasizes that
war between Rama and Ravana had ended. Because Ravana was defeated, his true
personality was shown, after Rama’s last weapon, “Brahmasthre,” pierced his heart.

The Ultimate Boon- “The decorations and the extraordinary workmanship of

the armour on his chest were blood-covered”(147).
The ultimate boon of Rama’s journey is expressed when Rama finally defeats
Ravana. When Rama kills Ravana, he looks down at his enemy’s body, noticing how
“the decorations and the extraordinary workmanship of the armour on his chest
were blood-covered”(147). This is evidence that the battle fought was bloody and
violent. The literary devise of descriptive words used in the quotation are included
to express just how bloody Ravana was at the end of the “boon.” This allows the
reader to understand that the battle was very hard for Rama and Ravana.

Refusal of the Return- “Rama… suddenly said, ‘My task is done. I have now freed
you. I have fulfilled my mission… I must tell you that it is not customary to
admit back to the normal married fold a woman who has resided all alone in a
stranger’s house. There can be no question of our living together again”(148).
Normally, refusal of return is when the hero does not want to return home, but in
Rama’s case, it is his refusal of the return of Sita. Once Sita is freed from Ravana,
Rama explains to Sita that “there can be no question of [their] living together again”
because she “has resided all alone in a stranger’s house”(148). This is further proof
that Rama doesn’t want to return to his normal life with Sita because he is doubtful
of her faithfulness to him. The act of Rama refusing Sita is ironic because his call to
adventure was to rescue Sita from Ravana. The irony is evident because after Rama
finds Sita, he immediately denies her love and appreciation for him.

The Magic Flight- “As they flew along, he pointed out to Sita various landmarks
that he had crossed during his campaign… They flew over mountains and
forests; every inch of ground had a meaning for Rama”(152).
Vibishana gifts Rama his magic flight, the Pushpak Vimana, as his way to get back to
Ayodhya. As he is returning, he shows Sita the “various landmarks that he had
crossed during his campaign…[because] every inch of ground had a meaning for
Rama”(152). This shows that during his return, he was flying over the places that he
visited during his journey. Because they were able to fly in the Pushpak Vimana, it
made their return home easier. The quotation contains a hyperbole because “every
inch of ground” seemed to “[have] a meaning for Rama”. This exaggeration explains
how important Rama’s journey was to him, and how he will treasure the lessons that
he learned and experienced.

Crossing the Return Threshold- “As they flew along, he pointed out to Sita
various landmarks that he had crossed during his campaign, and when they
crossed the northern portals of Lanka he pointed out to her the spot far below
where Ravana had finally fallen”(152).
The step of crossing the return threshold is demonstrated when Rama and Sita are
returning in the Pushpak Vimana at the end of Rama’s journey. “As they flew along,
he pointed out to Sita the various landmarks that he had crossed… and when they”
reached Lanka, “he pointed out the spot far below where Ravana had finally
fallen”(152). This is further proof that Ravana had been defeated, and the battle was
over. The significance of pointing out the spot helps the reader understand that the
journey is finally over, and Rama must return to his normal life. In addition, the
repetition of the words “pointing out” emphasizes the fact that he is going back to
the city to be crowned king.

Master of Two Worlds- “You are beyond everything; and we are all blessed
indeed to be in your presence”(151).
Rama becomes the master of two worlds when he realizes the he is the incarnation
of Vishnu. He is told to be “beyond everything; and [everyone is] blessed indeed to
be in [his] presence”(151). This means that because Rama has “mastered two
worlds” and become Vishnu, he is considered holy. An example of a literary devise is
a hyperbole because he is worshiped as “beyond everything”. This shows that Rama
has undergone a change from human-form to god-form.

Freedom to Live- “At an auspicious hour of a chosen day Rama was crowned as
the emperor”(155).
Rama experiences his freedom to live when he becomes king of Ayodhya. “At an
auspicious hour of a chosen day Rama was crowned as the emperor,” and he was free
to live his life as king (155). Because of his coronation, this shows that his journey
was officially concluded, and his conflicts were over. The inclusion of syntax (type
21) indicates the importance of Rama becoming king. This is necessary for the
reader to understand that Rama is beginning his new life as emperor.