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 Sitas 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
Sitas 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 Ravanas 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 Viswamithras 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
Viswamithras offer. The authors use of repetition exaggerates the
refusal because he believes that Rama is too young and nave 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 Lakshmanas 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, [Valis] 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 Valis 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).
Ramas 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 authors use of
personification explains how he immediately fell in love with her
features.
The Temptress- The damsels 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, Dasarathas heart is lighter
because he knows that after Ramas fourteen years of exile, he is
finally able to take his fathers 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- Ramas 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. Ramas 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 Ravanas 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 Ramas last weapon,
Brahmasthre, pierced his heart.
The Ultimate Boon- The decorations and the extraordinary
workmanship of the armour on his chest were bloodcovered(147).

The ultimate boon of Ramas journey is expressed when Rama finally

defeats Ravana. When Rama kills Ravana, he looks down at his
enemys 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
strangers 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 Ramas 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 strangers house(148). This is further proof that Rama
doesnt 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 Ramas 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 Ramas
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.