Valmiki: The Silent Seer of Resonant, Endogenous and Global Peace

TRANSCEND MEMBERS, 10 Nov 2025

Prof Hoosen Vawda – TRANSCEND Media Service

This publication is suitable for general readership. Parental guidance is recommended for minors who may use this paper as a resource material, for projects.

[The author, a practising Muslim, unconditionally apologises for any misrepresentations or misconceptions expressed about religious beliefs in Hinduism and cultural practises, as stated in this publication.  The paper is based on the author’s extensive research, appended with online references, as well as discourse with my interfaith associates, in good faith.  If any reader finds any statements recorded, as objectionable, you are kindly invited to correspond with the author, by the listed e-mail or global voice contact.]

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 “The mind is everything. What you think, you become.” [1]

Prologue

In this publication, In a world increasingly fragmented by ideological extremism, ecological degradation, and spiritual dissonance, the figure of Valmiki emerges as a transcendent Maharishi whose teachings offer a final, unifying word on peace propagation. This scholarly exploration delves into the metaphysical, philosophical, and intercultural dimensions of Valmiki’s legacy, proposing a framework for peace that is not merely political or social, but deeply ontological and neuroharmonic.[2]

1. Introduction: The Silence Before the Sound

Valmiki, a name whispered in reverence across spiritual traditions, is not merely a historical figure but a metaphysical archetype. His presence is felt in the stillness of sacred groves, the rhythm of cosmic dance, and the coherence of biophotonic resonance[3]. This paper seeks to articulate his teachings as the last word on peace propagation[4], not as a conclusion, but as a beginning.

2. The Maharishi Archetype and the Valiiki Persona

The Sanskrit term Maharishi denotes a great seer, one whose insight transcends temporal limitations. Valiiki embodies this archetype through his synthesis of silence and action, reflection and resonance. Unlike sages who spoke volumes, Valiiki’s wisdom was often conveyed through presence, gesture, and neuroharmonic alignment. His teachings suggest that peace is not taught, it is transmitted.[5]

3. Peace as Propagation: A Neuroharmonic Framework[6]

Valmiki’s philosophy reframes peace as a form of energetic propagation. Drawing from contemporary understandings of biophotons and neuroharmonics, his teachings imply that peace is a coherent frequency that must be cultivated within the human nervous system. When individuals achieve internal coherence, they become transmitters of peace, influencing their environment through resonance rather than rhetoric.

4. Interfaith Echoes and Civilisational Universality

Valmiki’s teachings find echoes in multiple traditions:

• Islamic Sulh: Peace as divine reconciliation.
• Christian Shalom: Peace as wholeness and restoration.
• Buddhist Metta[7]: Peace as loving-kindness.
• African Ubuntu: Peace as shared humanity.
• Indic Ahimsa: Peace as non-harm and cosmic alignment.

Valmiki does not belong to one tradition; he is the silent thread that weaves through all traditions.

5. The Biophotonic Maharishi: Peace and Light[8], [9]

Recent scientific explorations into biophotons[10] light particles emitted by living cells—suggest that consciousness and health are linked to photonic coherence. Valiiki’s teachings, though ancient, align with this understanding. His emphasis on meditation, sacred sound, and cosmic dance can be interpreted as methods to synchronize biophotonic emissions[11], thereby enhancing peace within and around the practitioner.

6. Silence as Sonic Resonance: The Valmiki Method

Valmiki’s silence was not absence; it was presence. His method involved:

• Sacred Stillness: Cultivating inner silence to align with cosmic rhythms.
• Gesture Transmission: Using mudras and subtle movements to convey peace.
• Resonant Environments: Creating spaces where peace could be felt, not just discussed.

This method challenges modern peacebuilding, which often relies on verbal negotiation, by proposing a model based on energetic coherence.

7. Contemporary Relevance: Peace Journalism and Harmonism[12]

Valmiki’s teachings inform emerging paradigms such as Solutions-Based Peace Journalism and Harmonism. These models prioritize empathy, ecological balance, and spiritual diplomacy over adversarial narratives. In a world dominated by belligerism[13], Valmiki offers a counter-narrative rooted in sacred action and neuroharmonic propagation.

8. Conclusion: The Last Word as the First Step

Valmiki does not offer a finality; he offers a beginning. His teachings invite humanity to become peace propagators—not through ideology, but through inner coherence and sacred resonance. In honouring Valmiki, we awaken the Maharishi within, and in doing so, we become the last word on peace.

Epilogue

Take Home Message for Personal Reflection

Peacebuilding Lessons

1. Ethical Leadership: Rama’s choices, though controversial, highlight the tension between public duty and personal love—an enduring dilemma for leaders.
2. Gender Justice: Sita’s suffering calls for dismantling patriarchal norms and amplifying silenced voices.
3. Conflict Resolution: The reconciliation between Rama and his sons after battle symbolizes dialogue over domination.
4. Spiritual Resilience: Despite exile and loss, characters uphold dharma—teaching inner strength as a foundation for societal peace.
5. Non-Violence as Ideal: Even in war, the ultimate goal is restoration of harmony, not perpetual conflict.

Key Takeaway

The Ramayana is not merely a religious epic; it is a living ethical framework. It challenges humanity to evolve beyond rigid norms and embrace compassionate justice, making it a timeless guide for peace propagation.

The Ramayana of Valmiki is a profound and emotionally charged episode from the later part of the epic, specifically from the Uttara Kanda.[14] It is therefore necessary to first contextualise the events post-Sita’s exile, then logically flow from the horse sacrifice to the boys capturing the horse, the battle, and the emotional revelation. Uttara Kanda is the most philosophical and emotionally complex part of the Ramayana. After the glory of Rama’s return to Ayodhya and the golden era of Rama Rajya, this kanda explores what lies beyond triumph, the cost of dharma, the burden of kingship, and the inner solitude of even divine beings.

The author presents, the reason for Rama’s sacrifice → Lava-Kusha’s intervention → the three battles → Rama’s realization → the bittersweet resolution. The moral significance of the events are blatantly evidently, without preaching.

Context: The Ashvamedha Yagna

After Lord Rama is reunited with Sita, rumours and doubts among his subjects about Sita’s purity during her captivity in Lanka persist. Despite his absolute belief in her, as a king, Rama must uphold what he sees as the greater good and public perception. With a heavy heart, he asks Lakshmana to take the pregnant Sita to the forest and leave her near the hermitage of the sage Valmiki.

Years later, to establish his righteousness and sovereignty as a universal monarch (Chakravartin), Lord Rama decides to perform the Ashvamedha Yagna, the great Horse Sacrifice. A ceremonial horse is set loose to roam the world for a year, followed by Rama’s army. Any king who challenges the horse is, by custom, challenging Rama’s authority and must be defeated. The land where the horse travels unchallenged is considered under Rama’s dominion.

The Unknowing Protagonists: Lava and Kusha

Unbeknownst to Rama, Sita gave birth to twin sons, Lava and Kusha, in Sage Valmiki’s hermitage. They were raised and trained by the sage himself. They became exceptional warriors, masters of the Vedas, and, most importantly, learned the epic story of Rama’s life, the Ramayana, as composed by Valmiki.

The Challenge and The Battle

1. The Capture of the Horse: As Rama’s sacrificial horse, guarded by a large army led by Shatrughna, Hanuman, and others, wanders into the region near Valmiki’s ashram, the young Lava sees it. Viewing an unaccompanied, decorated horse as a potential prize or perhaps sensing its divine purpose, he captures it.
2. The First Confrontation: The guards of the army are astonished that a mere boy has single-handedly captured their horse. When they demand its return, Lava challenges them, stating that the horse must be won back by strength. A battle ensues, and to everyone’s shock, the young Lava effortlessly defeats the entire vanara (monkey) army and even mighty warriors like Shatrughna.
3. Hanuman’s Realization: Hanuman, wise and perceptive, notices something extraordinary. He sees the divine aura of Rama in the boy and realizes that this is no ordinary child. He also notes that Lava is deliberately using non-lethal techniques, only incapacitating the soldiers rather than killing them. Hanuman advises a strategic retreat.
4. Kusha Enters the Fray: Hearing of his brother’s valour, Kusha joins him. The army returns, and this time, a fiercer battle takes place. Both twins display unimaginable prowess, using celestial weapons they learned from Valmiki. They defeat Lakshmana, Bharata, and even Lord Rama’s other great commanders.
5. The Climax: Rama vs. His Sons: Finally, seeing his entire army humbled by two youths, Lord Rama himself enters the battlefield. He is filled with a mix of astonishment, admiration, and a strange, inexplicable affection for the two boys.

A divine battle ensues. Rama, the supreme archer, finds his every astra (divine weapon) countered with perfect precision by Lava and Kusha. They even have an answer for the mighty Brahmastra. Rama, the victor of Lanka, is locked in an unprecedented stalemate.

It is said that during this battle, Rama’s bow, the mighty Kodanda, smiled (a divine sign), for it recognized its own lineage in the hands of the boys.

The Revelation and Resolution

Sage Valmiki, realizing the moment of revelation has come, arrives at the battlefield with Mother Sita.

1. The Truth is Revealed: Valmiki announces to Rama and the entire assembly that these two invincible boys are none other than his own sons, Lava and Kusha, the children of Sita.
2. The Heartbreaking Reunion and Farewell: Rama is overwhelmed with joy and grief. He embraces his sons, his heart bursting with paternal love. He then turns to Sita and asks her to return to Ayodhya and perform a final public oath to prove her purity, so they can be reunited as a family.

However, Sita, having endured enough, calls upon her mother, Bhumi Devi (Mother Earth), to take her back if she has always been pure. In a heart-wrenching scene, the earth splits open, Mother Earth appears on a throne, embraces Sita, and takes her away forever.

The Aftermath

Though devastated by the final loss of Sita, Rama is comforted by the presence of his sons. He returns to Ayodhya with Lava and Kusha. They are crowned as princes and eventually become worthy successors to the throne of Kosala.

This entire episode serves as a powerful testament to:

• The complex demands of Dharma (duty) versus personal desire.
• The inescapable consequences of one’s actions, even for a divine king like Rama.
• The supreme power of destiny.
• The unparalleled valour and virtue of Lava and Kusha, who, unbeknownst to themselves, proved their worth to their own father in the most dramatic way possible.

Regarding the traditional “Horse Sacrifice” by Lord Rama, there are two layers: the literal Vedic ritual procedure, versus the symbolic and philosophical meaning that evolved later, as a tradition “sacrifice” (yajna) in Hinduism.  in H, which transcends physical killing. The four stages of the ritual can illustrate how the horse’s journey itself is a form of symbolic sacrifice through expansion and purification.

1. The Deeper Meaning of “Yajna” and “Sacrifice”

The English word “sacrifice” (from Latin sacer facere, ‘to make holy’) only partially captures the Sanskrit concept of Yajna.

• Yajna is not merely killing or destruction. It is a sacred, cosmic ritual of offering, renunciation, and transformation for a higher purpose.. It is the giving up of what one loves.  This is a common theme in both Abrahamic as well as Dharmic religions.  One must renunciate in odder to achieve spiritual upliftment and purity, for a higher level of the attainment of endogenous peace,[15] through synchronised biophotons and inner neuroharmonic resonance with the cosmic rhythm. The microbiome also plays a key role.[16]
• The true “sacrifice” is the act of giving up something precious (an animal, grain, ghee, or even one’s ego) into the sacred fire, which is seen as a conduit to the divine. The fire god, Agni, transforms the physical offering into a spiritual essence that sustains the cosmic order (Rta).

2. The Symbolism of the Horse in the Ashvamedha

The horse in the Ashvamedha is not a common animal. It is the embodiment of several powerful forces:

• Royal Power and Virility: The horse (Ashva) represents the king’s supremacy, energy, power, and virility.
• The Cosmos: In the Vedic imagination, the horse is a symbol of the entire cosmos. The Brihadaranyaka Upanishad[17] contains a famous passage where the parts of the horse are equated with different aspects of the universe (the dawn is its head, the sun its eye, the wind its breath, etc.).
• Praṇa (Life Force): It represents the untamed, vital life force of the kingdom.

3. The “Sacrifice” is in the Process, Not Just the Killing

The core of the Ashvamedha is the year-long journey of the horse. This is where the real “sacrifice” occurs for the king and the kingdom.

• The Sacrifice of Security: The king releases his most potent symbol of power into the world, unprotected. This is an immense act of faith and risk. He is essentially sacrificing his pride and his sense of control.
• The Sacrifice of Dharma: The king must be ready to fight to defend the horse’s path. This is a sacrifice of peace and comfort, undertaken to uphold cosmic law (Dharma).
• The Sacrifice of the Challengers: Any king who stops the horse is challenging the Yajna’s patron. The ensuing battle represents a sacrifice of their ego and their inferior claim to sovereignty. Their defeat is a “sacrifice” of their ambition to the greater authority of the Yajna king.

The horse’s safe return after a year, having established the king’s unchallenged supremacy, signifies that the “sacrifice” has been successful. The king’s power has been tested, validated, and consecrated.

4. The Final Ritual and its Interpretation

In the original Vedic ritual, the horse was ritually killed at the end. However, even this was not seen as a mere slaughter:

• Symbolic Death and Rebirth: The killing and dismemberment of the horse symbolically re-enacted the creation of the cosmos. It was a ritual of regeneration, meant to renew the fertility of the land and the power of the king for the new cycle.
• The Queen’s Symbolic Role: The ritual involved the chief queen lying beside the dead horse under a blanket, engaging in symbolic dialogue to promote fertility. This further emphasises the ritual’s purpose: the regeneration of life and royal power, not mere death.
• Evolution of Thought: By the time of the Epics (like the Ramayana) and the Puranas, there was a significant shift in thought. The emphasis moved from literal animal sacrifice to internal, symbolic, and spiritual sacrifice. Many texts describe the Ashvamedha in grand terms but focus on the intention and the sovereignty rather than the graphic details of the killing. In the Ramayana’s account, the primary focus is on the horse’s journey and the battle with Lava-Kusha. The actual killing of the horse is not the central dramatic event of the narrative.

Conclusion: Why “Ashvamedha” in Rama’s Context?

In the case of Lord Rama:

• The real “sacrifice” was his letting go of the horse (his authority) and facing the consequences, which turned out to be a battle with his own unknown sons and the final, eternal separation from Sita. This was his ultimate personal sacrifice for the sake of royal Dharma.
• The ritual was successful not because a horse was killed, but because:
  1. Rama’s sovereignty was established across the earth.
  2. His long-lost heirs were miraculously returned to him, securing the future of his lineage.
  3. The entire process served as a cosmic play (Lila) that concluded the earthly destinies of the central characters.

The “sacrifice” is far more profound than the physical act. It is the sacrifice of ego, control, and security for a higher, divine purpose. The name “Ashvamedha” preserves the ritual’s ancient form, but its essence, especially in the context of the Ramayana, is deeply symbolic and spiritual.

Understanding the symbolic significance of the Horse Sacrifice, allows the reader to move beyond the literal and appreciate the profound philosophical depth of not only the Hindu scriptures, but the them of personal sacrifice in central in all religions as a grand recipe for achievement of endogenous peace, which can then be spread to the rest of the community and indeed, thereafter, the entire global citizenry. There is a huge moral significance and humanistic implications of Ashvameda, for all of humanity. Another haunting question that readers often raise is; what is the greater earthly significance of Sita Devi, electing to be swallowed up by Bhumi Dei and NOT wanting to return with Lord Rama, together with Kusha and Lava, to their rightful palace in Ayodhya, where Sita Devi could have lived happily ever after with her dutiful husband and the two amazing children? What is the moral of that sad end, which probably resulted in Lord Rama committing “suicide” in conventional terms, himself, as described by Sage Maharishi Valmiki, the composer, as well as a principal in this Cosmic Leela.

This narration is one of the most pivotal moments in the Ramayana. What is the deeper significance of Sita’s final disappearance into the earth and its moral implications, particularly regarding Rama’s subsequent departure from the world, himself?

Firstly, this concluding chapter is a cosmic leela, not just a tragic ending. The author’s question has three layers: Sita’s choice, Rama’s reaction, and the overall moral.

• For Sita’s decision, the key is to highlight her agency. She is not being punished; she’s making a definitive statement about her purity and rejecting societal injustice. The earth swallowing her is a divine vindication of her physical and spiritual purity, not a tragedy.
• For Rama’s “suicide,” it is crucial to reframe it as mahaprasthana[18], a conscious yogic exit, not despair. His life’s purpose was fulfilled, and Sita’s departure marked the completion of his avatar’s duty.

The moral should tie together their dual destinies: how both fulfilled their dharma (life duties) perfectly, but in different ways, transcending conventional endings. This is a a philosophical perspective, “sanatan dharma”[19] which is a set of eternal universal laws that apply to all living beings with a conscience. These laws cannot be altered, even by the gods. These laws were there at the time of the inception of the universe and would be there when it ceases to exist and “avatar leela”[20] to appreciate the rationale behind the apparently tragic end, by unenlightened human and societal norms.

explore the greater earthly and spiritual significance of Sita’s final act.

1. The Ultimate Assertion of Selfhood and Integrity

Sita’s return to Mother Earth is the ultimate declaration of her truth and autonomy. Throughout her life, her identity was defined in relation to others: Janaka’s daughter, Rama’s wife, the Queen of Ayodhya. Each time, her purity was questioned—first by the citizens of Ayodhya after her return from Lanka, and now again, even after years of exile.

By choosing Bhumi Devi, she is making a final, irrevocable statement:

• “My truth is not subject to your validation.” She had already proven her purity through the Agni Pariksha. To be asked to do so again, even by Rama for the sake of “public duty,” was to reduce her truth to a public spectacle. She refuses to let her dignity be a recurring subject of debate.
• She is not “returning” in defeat; she is being “reclaimed” in victory. The earth, her mother, opens to receive her because her work on earth is complete and her integrity is unassailable. It is a divine vindication that comes from the cosmos itself, not from a king’s court.

2. The Final Rejection of a Flawed Social Order

Sita’s act is a powerful, silent critique of a world that fails to honor its women. She was the perfect wife, who followed her husband into exile; the chaste queen, who resisted Ravana; and the devoted mother, who raised two mighty sons alone. Yet, this same society, through its gossip and doubt, made her position untenable.

Her departure screams a poignant question: “What more do you want from me?” By leaving, she condemns the unjust demands of a society that would forever scrutinize her. She chooses a mother’s eternal embrace over a kingdom’s conditional acceptance. This is not a rejection of Rama, but a final, heartbreaking rejection of the system he, as king, is bound to uphold.

3. The Fulfillment of a Cosmic Purpose

We must remember that Rama and Sita are not merely humans; they are divine incarnations (avatars) who descended with a specific purpose: to destroy Ravana and establish Dharmic order. With Ravana defeated and Rama’s reign as the perfect king established, their primary cosmic duty was fulfilled.

• Sita’s ordeal was an intrinsic part of this divine play. Her abduction was the catalyst for the war against Adharma.
• Her final departure signifies the conclusion of the Leela. Having endured every possible trial a human could face and having emerged unsullied, her earthly mission was complete. The Mother Goddess returned to her celestial abode, having demonstrated the ultimate virtues of purity, patience, and power.

4. The Moral of the “Sad End”

The moral is not that righteousness leads to sorrow. The moral is far more profound:

• Dharma is Complex and Demanding: The story shatters the simplistic notion of “happily ever after.” Even the perfect king and the perfect queen could not escape the harsh complexities of Dharma and societal judgment. It teaches us that adhering to truth often involves immense personal sacrifice.
• The Limits of Earthly Justice: The world is not always just. Even in the perfect kingdom of Rama Rajya, injustice (in the form of suspicion and slander) persisted. Sita’s story validates the pain of all those who have been wronged by unfair societal norms. Her final act gives them a voice, saying, “You do not have to endure this forever. Your truth is your own.”
• The Feminine Principle as the Ultimate Sovereign: Sita, who was always seen as the one who needed protection, ultimately becomes her own savior. She doesn’t need to be “saved” by Rama a second time. She calls upon her own origin, her own power (Bhumi Devi), and is received with honour. This establishes the feminine not as weak, but as the very foundation of existence that can withdraw its support, symbolized by the earth swallowing her up.

5. Lord Rama’s Subsequent Physical Departure (Sarayu River)

You refer to it as “suicide,” but in the Hindu spiritual context, it is a Mahaprasthana[21] (“the great departure”). This is not an act of despair, but a conscious, wilful renunciation of the physical body after the purpose of the incarnation is complete.

• Rama’s life was built upon the principle of Dharma. His dharma as a king was fulfilled. His dharma as a husband was, in the human realm, concluded with Sita’s departure. His sons were now capable heirs.
• Just as Sita was reclaimed by the Earth, Rama, an avatar of Vishnu, consciously chose to return to his eternal, celestial abode, Vaikuntha. His journey into the Sarayu River is depicted not as a tragic death, but as a glorious, voluntary dissolution of his earthly form, witnessed and celebrated by all his devotees.
• Their separation on earth was the final, poignant lesson of their Leela: that the Divine couple’s union is eternal in the spiritual realm, even when circumstances force them apart in the earthly one.

Sita Devi’s Satya, Shakti and Moksha as a collective Peace Finale

Sita’s final choice is the ultimate triumph of Satya (Truth) over societal convenience, of Shakti (Power) over patriarchal doubt, and of Moksha[22] (Liberation) over earthly attachments. It is not a defeat, but a transcendence, to be revered and glorified.

The “sad end” is only sad from our limited, human perspective that craves conventional happy endings. From the cosmic view, it is a perfectly orchestrated conclusion where both divine beings, having demonstrated the fullest measure of their respective Dharmas, return to their source, leaving behind a legacy of teachings that continues to guide humanity thousands of years later. It is important for the readers to understand that it is through such contemplative questioning of the narrative of Ramayana by Sage Valmiki, that the epic continues to reveal its infinite wisdom, for all of humanity to achieve endogenous peace.

Sita’s Silence: Enduring Hardships as the Queen of Kosala, in Exile, twice.

Sita Devi’s journey in the Ramayana is one of profound strength and quiet suffering. As the Queen of Kosala, she endured trials that tested the limits of human dignity:

• First Exile: Accompanying Rama to the forest for fourteen years, Sita faced deprivation and danger without complaint, embodying loyalty and resilience.
• Abduction and Agni Pariksha[23]: After her rescue from Ravana, Sita underwent the fire ordeal to prove her purity—a symbolic critique of societal obsession with honour.
• Second Exile: Despite being vindicated, Sita was banished again due to public doubt. Alone and pregnant, she sought refuge in Valmiki’s hermitage, raising her twins in silence and grace.
• Final Liberation: When summoned to Ayodhya for public vindication, Sita invoked Bhumi Devi (Mother Earth) and returned to the ethereal realm, asserting her dignity in the face of relentless injustice.

Lessons for Humanity:  “Sita’s silence was not weakness, it was the roar of dignity that echoed through eternity.”

1. Voice of the Voiceless: Sita’s silence reflects the historical marginalization of women—a call to amplify voices suppressed by tradition.
2. Strength in Adversity: Her endurance teaches that true power lies in inner resolve, not external validation.
3. Ethical Evolution: The Ramayana challenges us to question norms that prioritize reputation over compassion.
4. Gender Justice: Sita’s ordeal underscores the urgency of dismantling patriarchal structures that perpetuate suffering.

“Satyaṁ śivaṁ sundaraṁ Sītā dharmaniṣṭhā mahātmanā,
Ananyā rāme bhaktiḥ sā śaktiḥ sarvamaṅgalā.”

Deep Symbolism for Peace

“Sita is truth, auspiciousness, and beauty, steadfast in dharma,

Her devotion to Rama is unwavering; she is the power that brings all blessings.”This verse celebrates Sita not as a passive sufferer but as a pillar of dharma and inner strength, whose silence was a conscious choice rooted in dignity and resilience.

Comparison with Other Epics in Antiquity

1. Ramayana vs. Mahabharata (India)[24]
   • Ramayana: Focuses on idealism—Rama as Maryada Purushottama (the perfect man) who sacrifices personal happiness for dharma.
   • Mahabharata: Emphasizes realism and moral ambiguity, Krishna[25], the eight avatar of Lord Vishnu, advises pragmatic action in a world of complex ethics.
     Lesson: Ramayana teaches restraint and duty; Mahabharata teaches adaptability and justice.
2. Ramayana vs. Iliad and Odyssey (Greece)[26]
   • Iliad: Glorifies heroism and vengeance; Achilles’ wrath drives war.
   • Odyssey: Highlights perseverance and longing for home.
     Contrast: Unlike Achilles or Odysseus, Rama’s heroism lies in renunciation, not conquest—his victory is moral, not material.
3. Ramayana vs. Epic of Gilgamesh (Mesopotamia)[27]
   • Gilgamesh seeks immortality but learns mortality is inevitable.
   • Rama accepts destiny and returns to the divine realm without resistance.
     Lesson: Both epics teach humility before cosmic order, but Ramayana frames it as peaceful surrender, not despair.
4. Ramayana vs. Norse Sagas[28]
   • Norse myths glorify valour in inevitable doom (Ragnarök).
   • Ramayana glorifies dharma and harmony, even amid tragedy.
     Lesson: Violence is not glorified; peace and righteousness prevail.

Bhagwan Valmiki Tirath Sthal[29]

Located 11km west of Amritsar, Ram Tirth[30] is a temple dedicated to Ram. This is the place where Lord Ram and Sita’s twins Luv and Kush were born. It is said that the fight between the army of Ram and Luv and Kush took place at Ram Tirth. The place is also popular for Sage Valmiki’s ashram. Valmiki is believed to have scripted the epic Ramayana at this place. The temple complex includes a hut, where Sita gave birth to Luv and Kush and stayed for a while, and a well, which is believed to be dug by Hanuman. There are several temples scattered in this area. Devotees flock to Ram Tirth to offer their prayers. It is the place that is believed to be the hermitage of Sage Valmiki, who gave shelter to Mata Sita when she was abandoned by her husband after a series of events following victory in Lanka. The religious place is also the birthplace of Luv and Kush, the twin sons of Lord Rama. Along with this, the great epic Ramayana is also said to be written from here, by the sage himself. It is also believed that the fight between Lord Ram Chandra’s forces and Luv and Kush also took place at the Ram Tirth[31], during the Ashwamedha Yagna.[32] An 800 kg, 8-foot-tall gold-plated sculpture of Sage Valmiki is located at the Bhagwan Valmiki Tirath Sthal (Ram Tirath Temple) in Amritsar, Punjab, India, installed in late 2016[33]

Epilogue

How Ramayana Contributes to the Peace Propagation Odyssey

• Ethical Compass: It demonstrates that leadership must balance justice with compassion—a principle vital for peacebuilding.
• Gender Reflection: Sita’s suffering calls for gender equity and empathy, urging societies to dismantle patriarchal norms.
• Conflict Resolution: The reconciliation between Rama and his sons after battle symbolizes dialogue over domination.
• Spiritual Resilience: Despite exile and loss, characters uphold dharma—teaching inner strength as a foundation for societal peace.[34]
• Non-Violence as Ideal: Even in war, the ultimate goal is restoration of harmony, not perpetual conflict.

The Bottom Line

Ramayana is not just a story, it is a living ethical framework. It challenges us to evolve beyond rigid norms and embrace compassionate justice, making it a timeless guide for peace propagation.[35]

 Comments and discussion are invited by e-mail: vawda@ukzn.ac.za

Global: + 27 82 291 4546

 References:

[1] Attributed to Valmiki’s Ramayana’s reflective passages on dharma and inner purity.

 

[2] Zand, H. (2025). Biophotons May Shed New Light on Body and Brain Activity. Psychology Today. https://www.psychologytoday.com/us/blog/the-behavioral-

 

[3] https://www.bing.com/ck/a?!&&p=6712d3d25150525b0451bfc4ea2ba67bfa9fbaef165cc7ce773931d63b7d3b37JmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=biophotonic+resonance+hoosen+vawda&u=a1aHR0cHM6Ly93d3cudHJhbnNjZW5kLm9yZy90bXMvMjAyNS8wOC9saWdodC1vZi1saWZlLXRoZS1zeW5jaHJvbmlzZWQtYmlvcGhvdG9ucy1hbmQtcGhvdG9iaW9udHMtYS1ub3ZlbC1oeXBvdGhlc2lzLXBhcnQtMi8

 

 

[4] Vawda, H. (2024). The Night of Peace Propagation: Maha Shivatri in Hinduism. Transcend Media Service. https://www.transcend.org/tms/2024/03/the-night-of-peace-propagation-maha-shivatri-in-hinduism/

 

[5] Espiritu, B. F. (2023). Nonviolence, Peace, and Nonviolent Communication. Future Human Image, 20, 18–34. https://doi.org/10.29202/fhi/20/3

 

[6] Koopman, S., & Seliga, L. (2021). Teaching peace by using nonviolent communication. Peace and Conflict Studies, 27(3). https://nsuworks.nova.edu/pcs/vol27/iss3/2/

 

[7] https://www.bing.com/ck/a?!&&p=e515f74306d23002c8bcb9448f2f4e656719c928544bc615b8d2527fa791645fJmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=%e2%80%a2%09buddhist+metta&u=a1aHR0cHM6Ly9zcGlyaXR1YWxjdWx0dXJlLm9yZy9tZXR0YS8

 

[8] Nevoit, G., et al. (2025). The concept of biophotonic signaling in the human body and brain. Frontiers in Systems Neuroscience. https://doi.org/10.3389/fnsys.2025.1597329

 

[9] Morris, B. (2018). Maharishi Vedic Science and Technology: A Systematic Approach to Creating Permanent World Peace. Journal of Maharishi Vedic Research Institute, 6, 13–33. https://maharishivedicresearch.org/jmvri-issue-number-6/

 

[10] Munduate, P. A. (2024). Biophotons in Neurons and Brain. EMMIND. https://www.emmind.net/endogenous_fields-mind-ebp-biophotons_neurons_brain.html

 

[11] https://www.bing.com/ck/a?!&&p=a00289b607f0e00be7aa6bce19ec5ec1050293edd4079ca484a9aca007ee2e18JmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=biophoton+hoosen+vawda&u=a1aHR0cHM6Ly93d3cudHJhbnNjZW5kLm9yZy90bXMvMjAyNS8wOC9iaW9waG90b25zLWFuZC10aGUtcGVhY2UtY3J1c2FkZS1hLTIxc3QtY2VudHVyeS1tYW5pZmVzdG8td3JpdHRlbi1pbi1saWdodC1wYXJ0LTEv

 

[12] A neologism coned by the author October 2026

 

[13] A neologism coined by the author October 2025

[14] https://www.bing.com/ck/a?!&&p=c076e90b58134b4813f441409c5957541f6600c7d0419ff17f705ac0d88a8ee4JmltdHM9MTc2MjM4NzIwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=Uttara+Kanda&u=a1aHR0cHM6Ly93d3cuc2FuYXRhbmFkZWNvZGUuY29tL3V0dGFyYS1rYW5kYS10aGUtc2lsZW5jZS1hZnRlci10aGUtc29uZy10aGUtdHJ1dGgtYWZ0ZXItdGhlLXRyaXVtcGgvIzp-OnRleHQ9VXR0YXJhJTIwS2FuZGElMjBpcyUyMHRoZSUyMG1vc3QlMjBwaGlsb3NvcGhpY2FsJTIwYW5kJTIwZW1vdGlvbmFsbHksYW5kJTIwdGhlJTIwaW5uZXIlMjBzb2xpdHVkZSUyMG9mJTIwZXZlbiUyMGRpdmluZSUyMGJlaW5ncy4

 

[15] microbiome/202505/biophotons-may-shed-new-light-on-body-and-brain-activity

 

[16] https://www.bing.com/ck/a?!&&p=6c6d36a9f5be771336ef1f469712a0959ebf1e0d37632dcf7eb184c8c6b21376JmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=microbiome+hoosen+vawda&u=a1aHR0cHM6Ly93d3cudHJhbnNjZW5kLm9yZy90bXMvMjAyNS8wMy9lbmRvZ2Vub3VzLXB1cnN1aXQtb2YtcGVhY2UtY2FyZS1hYm91dC15b3VyLW1pY3JvYmlvdGEv

 

[17] https://www.bing.com/ck/a?!&&p=d5ce40789b0f10c69db459f0c96652ad8e87798056c450cd5b55b7ba9fcbdc35JmltdHM9MTc2MjM4NzIwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=brihadaranyaka+upanishad+pdf&u=a1aHR0cHM6Ly93d3cuc3dhbWkta3Jpc2huYW5hbmRhLm9yZy9icmR1cC9CcmloYWRhcmFueWFrYV9VcGFuaXNoYWQucGRm

 

[18] https://www.bing.com/ck/a?!&&p=d52c5f1e0d002a00067ee571ac816cbdb260bcd9aa5ac198a227dd11da685638JmltdHM9MTc2MjM4NzIwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=what+is+mahaprasthanam&u=a1aHR0cHM6Ly93d3cubGlua2VkaW4uY29tL3B1bHNlL21haGEtcHJhc3RoYW5hbS1wYXRoLWVubGlnaHRlbmVkLWRlcGFydHVyZS1kci12LXN1cnlhLXByYWthc2EtcmFvLWppdTFl

 

[19] https://www.bing.com/ck/a?!&&p=82075bae0b2019a385dc9017000d9339f65826de62bd89e0956629134705344cJmltdHM9MTc2MjM4NzIwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=sanatan+dharma+meaning&u=a1aHR0cHM6Ly9oaW5kdWlzbWZhY3RzLm9yZy9zYW5hdGFuLWRoYXJtYS8

 

[20] https://www.bing.com/ck/a?!&&p=780572a7f8f77a350de38193ded6a492dc6849b111e274b82f90b2e92f022327JmltdHM9MTc2MjM4NzIwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=avatar+leela&u=a1aHR0cHM6Ly9pc2tjb25kZXNpcmV0cmVlLmNvbS9wYWdlL3NpeC1jYXRlZ29yaWVzLW9mLWF2YXRhcnM

 

[21] https://www.bing.com/ck/a?!&&p=9c120b095d17e7ae68df1720b39e95cfebb1fe77d4be312a47079b21c429bbb2JmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=mahaprasthanam+pdf&u=a1aHR0cHM6Ly93d3cuc2NyaWJkLmNvbS9kb2MvMTQ2ODQ2ODE4L01haGFwcmFzdGFuYW0tYnktU3JpLVNyaQ

 

[22] https://www.bing.com/ck/a?!&&p=a3b134aab9694527cb9b097d578f40062e70c2f1e9f47ed66e5592821e3281f7JmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=moksha+definition&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvTW9rc2hh

 

[23] https://www.bing.com/ck/a?!&&p=793d31caab642d5d1357b0fcfa989483065017eece067dcb3825ccab8af1bb83JmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=agni+pariksha+meaning&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvQWduaXByYXZlc2hhbQ

 

[24] https://www.bing.com/ck/a?!&&p=16fde87ef8f4270e7770d100bdc7a657a38480a2b389a0b82f661abcba2537a6JmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=ramayana+vs.+mahabharata+india&u=a1aHR0cHM6Ly90aGlzdnN0aGF0LmlvL21haGFiaGFyYXRhLXZzLXJhbWF5YW5h

 

[25] https://www.bing.com/ck/a?!&&p=97a7b83670be5141582381ea2c858e678452dd2c4d3982629e64160f7c3b5d56JmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=lord+krishna&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvS3Jpc2huYQ

 

[26] https://www.bing.com/ck/a?!&&p=8517399f6e755c47d05af4f45623611de8e95e3c30a1fdf3713fdde0868d6cbfJmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=1.%09iliad+%26+odyssey+greece+wikipedia&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvSWxpYWQ

 

[27] https://www.bing.com/ck/a?!&&p=827ced2956558da609f54d97854d172e7bb0d2ca3c431092350427d020b627a3JmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=epic+of+gilgamesh+mesopotamian+culture&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvRXBpY19vZl9HaWxnYW1lc2g

 

[28] https://www.bing.com/ck/a?!&&p=ce6a40bf8ffa8d5c4cd54a4bd9d3c8b2d8465ea7345f5374a0e9480a6b4de2e8JmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=norse+sagas&u=a1aHR0cHM6Ly93d3cudGhldmlraW5naGVyYWxkLmNvbS9hcnRpY2xlL3RoZS12aWtpbmctaGVyYWxkLXMtc2VsZWN0aW9uLW9mLXRoZS0xMC1iZXN0LW5vcnNlLXNhZ2FzLzUyMw

 

[29] https://www.exploreourindia.com/bhagwan-valmiki-tirath-sthal#:~:text=Located%2011km%20west,offer%20their%20prayers

 

[30] https://www.bing.com/ck/a?!&&p=cc3ebbe040f23141914c7baac15b7f65cbe95d2537ef9b8c15d5526aced242f7JmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=ram+tirth&u=a1aHR0cHM6Ly9lbi53aWtpcGVkaWEub3JnL3dpa2kvUmFtYV9UaXJ0aGE

 

[31] https://www.bing.com/ck/a?!&&p=d85cbbe38bfa61e2e5a584a5e629df0b1be9cfdcaacaf01c9582754bfbca6b99JmltdHM9MTc2MjU2MDAwMA&ptn=3&ver=2&hsh=4&fclid=13da0a31-899c-6c03-09c7-1fd488bf6d11&psq=ram+tirth&u=a1aHR0cHM6Ly93d3cuc2hyaXJhbXRpcmF0aC5jb20v

 

[32] https://www.exploreourindia.com/bhagwan-valmiki-tirath-sthal#:~:text=It%20is%20the,the%20Ashwamedha%20Yagna.

 

[33] https://web.facebook.com/groups/208332826391090/?__cft__[0]=AZVBSWfG5LpYkHrohPS_JgTWuY7LQlizhcFfv2aoguMOFiBYA5SxpwdWQZnBU-a5DcMNOdpdgdIk0eFO-WAgZVWiqiM9V91lmO9PpKkWiiJS6FVhGT_ToHo3GMirwblp6Egx0VjqPlDMtFWqoTZmzX4x&__tn__=-UC%2CP-R

 

[34] Pinto, S. C., & Cunha, M. N. (2023). Nonviolent Communication: A Literature Review. International Journal of Current Research and Applied Studies, 2(1), 1–12. https://www.cnvc.org/learn/research/nonviolent-communication-a-literature-review

 

[35] Koopman, S., & Seliga, L. (2021). Teaching peace by using nonviolent communication. Peace and Conflict Studies, 27(3). https://nsuworks.nova.edu/pcs/vol27/iss3/2/

______________________________________________

Professor G. Hoosen M. Vawda (Bsc; MBChB; PhD.Wits) is a member of the TRANSCEND Network for Peace Development Environment.
Director: Glastonbury Medical Research Centre; Community Health and Indigent Programme Services; Body Donor Foundation SA.
Principal Investigator: Multinational Clinical Trials
Consultant: Medical and General Research Ethics; Internal Medicine and Clinical Psychiatry:UKZN, Nelson R. Mandela School of Medicine
Executive Member: Inter Religious Council KZN SA
Public Liaison: Medical Misadventures
Activism: Justice for All
Email: vawda@ukzn.ac.za

Tags: Abrahamic faiths, Bhumi Devi. Endogenous Peace, Cosmic Leela, Dharma, Dharmic faiths, Karma, Mahabharata, Maharishi Valmiki, Metta, Ouran, Peace Propagator, Ramayana, Sages of India, Self-Immolation, Thora

This article originally appeared on Transcend Media Service (TMS) on 10 Nov 2025.

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