So, it would be ahistorical to say that a TV serial made Rama popular, or abetted “a greater Hindu consciousness”.

Instead, the visibly enormous response of the people to the serial only made it harder for the Left to deny the existence of a pan-India Hindu consciousness.

Interestingly, the Ramayan serial was also reportedly popular in Pakistan, and the stars of the show recently said that they used to receive around 22-30 per cent of their fan mail from Pakistan.

Rama — an inspiration to fight against injustice

Throughout India’s history, Rama and Rama Rajya have inspired Indians to speak up against against oppression.

For example, Sant Ramdas, who inspired Chhatrapati Shivaji, was a devotee of Rama and his works include strong expressions to resist the aggressive Muslim invaders.

Guru Gobind Singh, who organised the Sikhs into a warrior community called Khalsa, said in his autobiography that he is a descendant of Sri Rama’s younger son Lav, and that Guru Nanak Dev was a descendant of Sri Rama’s elder son Kush.

In fact, Sikhs played a decisive role in the Ayodhya Ram Janmabhoomi issue, be it the liberation of the Janmabhoomi by Guru Gobind Singh as recorded in Alamgir Nama, or the storming of the mosque structure by the Nihang Sikhs in 1800s, who performed a hawan and chanted and wrote “Rama Rama” on the walls.

Rama and Ramakatha played an important role in the socio-cultural reforms. As an example, see how the Shabari episode of Ramayan is described in Bhaktmaal:

When some of the rishis disrespected Shabari and stopped her from using the same area of river that they used, the water of the river started rotting, and ultimately, became unusable.

When Sri Rama arrived at the Ashrama to meet Shabari, the rishis asked for a solution.

Then, Sri Rama explained to the rishis that it was their attitude towards Shabari, that was polluting, and not Shabari. The rishis’ touch polluted the river, and Shabari’s touch cleaned it. Therefore, when Shabari stopped from going to the river, the water rotted.

And in what is revolutionary even in today’s times, for purification, Sri Rama asks the rishis to let the river water touch the feet of Shabari, and that the rishis take her Charanodak, to purify their own minds.

Of course, Sri Rama himself consumes the half-eaten fruits given by Shabari.

With such powerful imagery, it is no surprise that Ramkatha traditions across India also reflect a quest for social justice.

Aravindan Neelkandan points out the famous Ayyavazhi movement of the 18th century in southern Travancore, initiated by Iyya Vaikundar, who used the framework of Ramayana and Mahabharata to fight against bothcaste-supremacists and colonial missionaries.

Similarly, the great Birsa Munda, who was converted to Christianity as a kid, left the foreign religion as a grown-up, learned about Hindu religious teachings and studied the old scriptures along with the Ramayana and Mahabharata.

He wore the sacred thread, worshipped the Tulsi plant and gave up meat. He organised the Munda rebellion against British Raj. Before the rebellion, Birsa visited a famous Sita Rama temple built by the Nagbansi Munda Raja to get the blessing of his ancestors. He also visited a Jagannath Temple six miles from Ranchi - the places connected with history of Mundas.

Rama and Ramkatha also went on to play an important role in the Indian national movement.

Leaders like Gandhi used Rama-nama and Rama Rajya not just for a political revolution, but also to end caste discrimination.

We discussed Indian weddings previously.

In the same wedding, drummers, jokers, and other performers also assemble. They perform skits on Ramayana episodes, taking up the roles of Rama, Sita etc.

While considered lower caste in social hierarchy, these performers are given a free hand to criticise during these ceremonies. This is understood as their right given to them by Sri Rama.

These performers will say things like loads of make-up won’t make you look younger and point to people in the crowd - everyone will laugh, but the very next line will be about how samsaric status doesn’t reflect one’s spiritual status.

Connected to this is the mocking of caste pollution.

A performer will tell a story about how one Panditji puts several efforts to secure the prasad to be offered in the temple from getting polluted. He jumps, falls, runs etc. People will laugh, and then at the end of the story - it will be revealed that the grain was already polluted - by a parrot who had given it a peck in the field.

On hearing the songs of the women, and seeing these performances will be inevitably reminded of the works of great Bhakti saints like Andal, Chokhamela etc.

In fact, Valmiki — the original author of the Ramayana — was himself a lower caste who attained salvation by Rama’s name. In the later part of the story, Valmiki appears and teaches Luv and Kusha - the sons of Rama-Sita.

Originally, Ramanand Sagar wanted to end the TV serial at Ram-Sita coronation, as in several versions like that of Tulsidas.

Valmiki is considered their ancestor by the Dalits who felt proud of the fact that Ramayan — a work written by a member of their group — was broadcast on television. They wanted to see more episodes of the state run Ramayan series.

Australian scholar Ian Woolford describes their reaction: