Is Ramayana all about fight between Dakshinachaara and Vaamachaara?

Some people consider the war between Sri Rama and Ravana as war between Aryans and Dravidians.

It is, in my view, a war between people following Vedic way of life and those who opposed it.

Consider the following points.

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The Vaamachara emanated, originally, as against to Dakshinachara.

Dakshinachara indicates Vedic way of life, ie., adherence to Dharma, adoring Gods throughVedic (saatvic) way, etc.

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a) In Ramayana, there was a mention about Dakshinachara. Consider the following sloka from Ramayana.

Sage Valmiki described the preparations of Sri Hanuma, when he decided to flew in Southern direction for searching Seeta in Lanka, as follows:.

अञ्जलिं प्राङ्मुखः कृत्वा पवनायात्मयोओनयो |
ततो हि ववृधे गन्तुं दक्षिणो दक्षिणां दिश्म् || (Sundara Kanda 1 Sarga 9 sloka)

Hanuma turned towards east, saluted his father, the Lord of Wind and increased his body to go towards southern direction.

Sage Valmiki used the words दक्षिणो दक्षिणां दिश्म् in the sloka. If the words दक्षिणां दिश्म् indicate Southern Direction, why did the sage used the word दक्षिणो (Dakshino) again?

Did he use without any purpose?

I have gone through many translations, but almost all the translators, except (Late) Sri Gunturu Seshendra Sarma, did not give explanation to the word दक्षिणो (dakshino). (Late) Sri Gunturu Seshendra Sarma in his literary work "SHODASI - Ramayana Rahasyalu (Telugu)" give the following explanation for the word दक्षिणो (dakshino).

The word दक्षिणो (Dakshino) was used to indicate that Sri Hanuma is the follower of DAKSHINAACHARA, i.e., the VEDIC way life. Sri Hanuma was described by the Sage Valmiki as expert in all Vedas.

Sri Rama was the follower of Vedic way of life and hence, he was following Dakshinachara.

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b) The VAAMACHARIs, on the other hand, sacrifice animals, follow rituals that were abhorred by the People following Vedic way of life, to attain Tantric Powers, which are different from that of Yogic Powers.

The Tantric Powers can attained within short time, but have certain deadly consequences. If the TANTRIKs fail to complete the rituals in the prescribed manner, death is assured.

During RAMAYANA period we will come across Indrajit, the elder son of Ravana. Indrajit used to follow VAAMACHARA, and the following quotations corroborate this.

Even Ravana was a Vaamachari, and thus he obtained Tantric powers and opposed, Devas, who are representatives of Vedic way of life.

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Seeing Ravana, his father looking lamented after hearing the death of Ravana's sons and brothers, Indrajit promises to destroy Rama and Lakshmana. He sets out, for the battle, accompanied by his army. After reaching the battle-field, Indrajit performed a sacrificial ritual there, duly making an oblation to the fire.

ततस्तु हुतभोक्तारं हुतभुक्सदृशप्रभः ||
जुहुवे राक्षसश्रेष्ठो मन्त्रवद्विधिवत्तदा | (Yuddha Kanda 73 Sarga 22 sloka)

Then, that foremost of demons, having a radiance equal to that of fire, with excellent sacrificial incantations, performed a sacrifice, as per rules, making an oblation to the fire.

स तत्राग्निं समास्तीर्य शरपत्रैः सतोमरैः ||
छागस्य सर्वकृष्णस्य गलं जग्राह जीवतः | (Yuddha Kanda 73 Sarga 24 sloka)

Duly spreading fire with reeds (in the form of other weapons) accompanied by lances there, Indrajit elapsed the neck of a live goat of dark hue (for offering it to the fire as an oblation).

सकृदेव समिद्धस्य विधूमस्य महार्चिषः ||
बभूवुस्तानि लिङ्गानि विजयं यान्यदर्शयन् | (Yuddha Kanda 73 Sarga 25 sloka)

From the great fire of flames, set ablaze by that offering having been thrown into it acting at once without smoke, appeared such signs as had beckoned victory (of the past).

Thereafter, Indrajit became invisible to all and attacked Sri Rama, Lakshmana and all the Vanaras and created havoc. And, he eliminated 67 crores of Vanaras on that day.

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His ghastly death is an indicator of consequences of following the VAAMACHARA.

Placing an illusory live image of Seetha in his chariot, Indrajit along with his army enters the battle-field. Hanuma with his army of monkeys march in front to face Indrajit in battle. While Hanuma and his army are watching, Indrajit pulls Seetha by her hair and unsheathed his sword. Indrajit kills the illusory living image of Seetha, with his sharp sword.

Hanuma, with his army, approaches Rama and informs him that Indrajit has killed Seetha. Rama faints away, upon hearing that news. Telling Rama the secret of conjuring trick practiced by Indrajit in killing an illusory image of Seetha, Vibhishana assures him of Seetha being still alive and urges him to send Lakshmana with an army to the sanctuary of Nikumbhila.

तेन वीरेण तपसा वरदानात्स्वयंभुवः |
अस्त्रं ब्रह्मशिरः प्राप्तं कामगाश्च तुरंगमाः ||

"By his penance, Indrajit obtained a weapon called Brahmashira, by way of a gift from Brahma and also horses, which are coursing at his will."

स एष सह सैन्येन प्राप्तः किल निकुम्भिलाम् |
यद्युत्तिष्ठेत्कृतं कर्म हतान्सर्वांश्च विद्धि नः ||

"That Indrajit, as such along with his army, is reported to have reached Nikumbhila. If he comes forth after completing his sacrificial act, know that all of us as killed."

निकुम्भिलामसंप्राप्तमहुता

ग्निं च यो रिपुः |
त्वामातायिनं हन्यादिन्द्रशत्रो स ते वधः ||
 वरो दत्तो महाबाहो सर्वलोकेश्वरेण वै |
इत्येवं विहितो राजन्वधस्तस्यैष धीमतः ||

(Yuddha Kanda 85 Sarga 12 - 15 slokaS)

"A boon was given by Brahma to that intelligent demon as follows: "O Indrajit! Thatenemy of yours, who strikes while you are marching with your bow drawn, and while you have not arrived at Nikumbhila, or even while you have not offered oblations to the sacred fire, will prove to be the cause of your killing."

 In the end, when Lakshmana forced Indrajit to abandon the sacrificial act at Nikumbhila with discharge of his arrows, before completion of the sacrifice, Indrajit was eliminated by Lakshmana.

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So Ramayana is about a war between Dakshinaacharis and Vaamacharis.