Best advice from the worst - Kumbhakarna

             In the Best advice from the worst – Hiranyakasipu, we learnt that even the worst asuras can also provide excellent advice. We also understood that there is no correlation between their knowledge and its implementation. We are going to see another example in the form of Kumbhakarna, the younger brother of Ravana. We analyzed the itihasas from getting a deeper understanding of gunas in A BMI insight into itihasas.

Storytime:

            We will take a quick peek into the middle of Yuddha Kanda of Valmiki Ramayana. Ravana was paying the price of underestimating Rama and his vanara sena. To stem his losses and turn the tide of the war, a desperate Ravana woke up Kumbhakarna, his brother who had gone into his tamasic slumber just before the war broke out. Seeing his brother worried and seated on the pushpaka vimana, the first words of assurance from Kumbhakarna were किम् कृत्यमि (kim krityami) – What is to be done? Ravana gave a brief summary of the grave danger and the heavy losses due to Rama’s vanara sena. Ravana lamented that the treasury was empty and only the aged and children were left in the city, besides women.

            Kumbhakarna responded in a loud voice. The worst consequences predicted during the mantranirnaye (counsel meeting) has become a reality. He minced no words and declared that as a doer of papa karma reaches naraka, Ravana too has landed in this awkward spot due to his own karma. He pointed out Ravana did not even accept this as a remote possibility when he embarked on the mission to grab Sita. This was due to sheer arrogance in his power (केवलम् वीर्यदर्पेण  kevalam viirya darpeNa VR 6-63-4).

Kumbhakarna elaborated on the importance of timely actions and the need to pay heed to the real well-wishers who are rooted in dharma. A King who explores dharma using his intellect and the advice of his wise counselors who have his well being at their core is said to be on the right course (VR 6-63-8).

            Even for doing the right things, there is an appropriate time. One who fails to retain the wisdom given or gained (obviously fails to implement or observe) gains nothing from such an exercise. Choosing the right stratagem based on the wise counsel and adopting suitable sama-dana-bheda-danda, depending on the situation, the intelligent person never confronts misfortune in the world. Men with animalistic mindset, when sought for advice offer haughty inputs, without any understanding of the shastras (VR 6-63-14). In other words, a person who has not benefited by the personal practice of dharma and studied shastras is unfit to offer advice.

            Kumbhakarna’s words cast long shadows on the counsel of ministers who gave bad advice to the ego and desire driven Ravana. He declared, a King who disregards his enemies, fails to protect himself faces disappointing consequences and is eventually ousted (यो हि शत्रुमवज्ञाय नात्मानमभिरक्षति | अवाप्नोति हि सोऽनर्थान् स्थानाच्च व्यवरोप्यते || yo hi śatrumavajñāya nātmānamabhirakṣati avāpnoti hi so.anarthānsthānācca vyavaropyate VR 6-63-20). He recalled how Vibhishana had already given superlative advice, which was in the best interest of Ravana and the country.

            Ravana thundered why this sagely advice at a wrong timing. In a rare act of acceptance, Ravana asked what was the point in debating a past action – done by mistake, deluded mind or intoxicated by power (विभ्रमाच्चित्तमोहाद्वा बलवीर्याश्रयेण वा | vibhramāccittamohādvā balavīryāśrayeṇa vā VR 6-63-24). Brooding over the past is a futile exercise, at a time of dire need. He demanded this was the hour to prove his brotherly affection and rally behind his cause. Seeing his perturbed brother, Kumbhakarna spoke words of assurance that he will take down Rama in battle. He explained that he merely performed his duty to provide good advice.

            Kumbhakarna assured that no one can reach Ravana till he was alive and just he alone was enough to take down Rama and his vanara sena. He thundered he will crush Indra, Yama and even Brahma and why fear Rama or his vanaras. Mahodara, a rakshasa warrior intervened and questioned the bravado of facing Rama alone in battle. Rama had single handedly wiped out everyone in Janasthana battle. So he thought it was wise to attack in larger numbers. But again the brain of an Adharmic person is only crooked, despite the intellect or the number of shastras they can quote from.

            Mahodhara proposed that only by some strategy can Rama’s threat be nullified. He suggested that Kumbhakarna should be accompanied by Dvijihva, Samhraadi, Vitardan and himself. This must be announced everywhere in Lanka to psychologically weaken Sita. If they are victorious, there is no need for an alternate plan to bring Sita to her knees. But if Rama’s upper hand is decisive, they can run back with their blood moistened wounds marked with arrows engraved with Rama’s name. They can come and falsely claim Rama and Lakshmana have been devoured in the battle. Then a victory celebration can be arranged with distribution of gold and marked with entertainment. Losing all hope, Sita will reluctantly submit to Ravana’s desire as all her hopes of being with Rama are extinguished. It may be surprising to some why Mahodara will dare to suggest such an outrageous idea. The answer lies in studying Uttara Kanda. While some believe this was a latter addition, the answer to this issue will not be possible without understanding Uttara Kanda. Ravana had falsely claimed victories or hid his losses by putting a brave face. This happened one too many times with numerous opponents – Kartaviryarjuna, Vaali, Yama, Varuna and even in the fortunate victories against Kubera and Indra. He was also disgraced during his visit of Mahabali, at the hands of the doorkeeper Vishnu or during his encounter with Shiva.  

            Kumbhakarna belittled the cowardice of Mahodara and pointed out all the people pretending to be well wishers of Ravana merely spoke sweet words of falsities. Kumbhakarna said that the only way to negate all the bad policies (दुर्नयं durnayam) advised by Mahodara was to face Rama alone in the battle. The enthused Ravana having tasted the prowess of vanara sena, overruled Kumbhakarana’s original intent to battle alone.  Thus energizing Ravana with a glimmer of hope, Kumbhakarna descended on the vanara sena to wreck havoc.

 

Practical applications: Mere knowing of the story is futile, unless we extract some practical pointers for applying in our life.

Timely action: The result of an action has a huge dependence on its timing and also on the sequence of its execution. Kumbhakarna notes emphatically that the ones intoxicated by power have no sense of timing, performing later actions earlier and earlier actions late. Worse yet, he cannot discern between the right and wrong course of action (यः पश्चात्पूर्वकार्याणि कुर्यादैश्वर्यमास्थितः | पूर्वं चोत्तरकार्याणि न स वेद नयानयौ || yaḥ paścātpūrvakāryāṇi kuryādaiśvaryamāsthitaḥ pūrvaṃ cottarakāryāṇi na sa veda nayānayau VR 6-63-5). What is behind this delusion – a highly misplaced attachment and desire that the outcome is already in one’s favor. Unless one understands how desire can morph itself (Read more in Desire – a genealogical approach), it will not be possible to overcome this self inflicted drawback.

            Kumbhakarna further elucidates that actions done without consideration of location and time are bound to yield futile results like offering oblations to an ill constructed homa fire (देशकालविहीनानि कर्माणि विपरीतवत् | क्रियमाणानि दुष्यन्ति हवीम्ष्यप्रयतेष्विव || deśakālavihīnāni karmāṇi viparītavat kriyamāṇāni duṣyanti havīṃṣyaprayateṣviva VR 6-63-6).

Right time: Kumbhakarna instructs in order to gain the maximum, one must resort to Dharma, Artha or Kama or their combinations, according to time.    (धर्ममर्थम् च कामम् च सर्वान्वा रक्षसाम् पते | भजते पुरुषः काले त्रिणि द्वन्द्वानि वा पुनः || dharmamarthaṃ ca kāmaṃ ca sarvānvā rakṣasāṃ pate bhajate puruṣaḥ kāle trīṇi dvandvāni vā punaḥ VR 6-63-9).  Many dharma shastra interpretations simplify that a person must spend the morning portion of one’s time getting oneself rooted in dharma, the noon or the larger part of the day seeking Artha, resources, and the evening/night can be devoted to Kama. In Society classification in Hinduism, we also understood how a brahmachari is devoting on better dharma understanding, followed by grihasta focused on Artha during the middle ages and a vanaprastha intent on overcoming the hurdles of kama to practically achieve Moksha in this very existence.

Whom should you listen to:  We are always surrounded by different voices both within and from outside. We even have our own desires convincing us that it is the voice of our conscience. Kumbhakarna gives an insight into whom we must not listen to or face certain calamities. Words spoken by people who are devoid of an understanding that comes from the study of shastras, ones who fail to translate the wisdom of shastras into practical daily applications and who covet abundant wealth are to be ignored and not implemented.  (अशास्त्रविदुषाम् तेषाम् कार्यम् नाभिहितं वचः | अर्थशास्त्रानभिज्ञानाम् विपुलाम् श्रियमिच्छताम् || aśāstraviduṣāṃ teṣāṃ na kāryamahitaṃ vacaḥ arthaśāstrānabhijñānāṃ vipulāṃ śriyamicchatām VR 6-63-15). Ones who talk sweetly, but their advice leading to bad consequences or the ones who collude with our opponents must never be heeded to as they lead to certain destruction (VR 6-63-16, 17).

Interestingly, even Ravana chimes in with his own wisdom, which obviously he ignored himself. He implored Kumbhakarna that the one who rescues the afflicted, the one who has fallen into misfortune, is a real friend. One who assists the person, who has deviated from the right course by offering their helping hand, is a good relative. स सुहृद्यो विपन्नार्थम् दीनमभ्युपपद्यते || स बन्धुर्योऽपनीतेषु साहाय्यायोपकल्पते | sa suhṛdyo vipannārthaṃ dīnamabhyavapadyate sa bandhuryo apanīteṣu sāhāyyāyopakalpate VR 6-63-27,28) Read more in Friendship – does it matter with whom?

Focus in the now:  Ironically Ravana advises Kumbhakarna to focus in the Now. He urges to think what needs to be done in the present. The wise do not brood over the past. The past is gone forever.  (अस्मिन् काले तु यद्युक्तम् तदिदानीम् विचिन्त्यताम् | गतम् तु नानुशोचन्ति गतम् तु गतमेव हि || asminkāle tu yadyuktaṃ tadidānīṃ vichintyatam gatam tu na anushochanti gatam tu gatameva hi VR 6-63-25) While it seems like an excellent advice at the outset, it is incomplete. One must focus in the Present on how one can realign oneself to dharma and not to mere desire.  Without that dharma grounding, action in the now can only yield partial benefits. This partial understanding of merely living in the now with no dharma grounding leads to our self destruction.

Don’t be misinterpreting like Mahodara: The ideas of Dharma, Artha and even Kama are very subtle for a normal person to understand, let alone a tamasic minded Mahodara. It is not easy to give a clear description on its nature or envision them to be in water tight compartments (पृथगाश्रयान् pṛthagāśrayān).  Karma alone is the means to achieve anything (कर्म चैव हि सर्वेषाम् कारणानां प्रयोजनम् | karma caiva hi sarveṣāṃ kāraṇānāṃ prayojanam VR 6-64-7).  Karma rooted in dharma and artha and even the ones otherwise, yield the fruits of prosperity. The fruits rooted by adharma are tainted by the fruit of offence of omission (of dharma).  (निःश्रेयस फलावेव धर्मार्थावितरावपि | अधर्मानर्थयोः  प्राप्तिः फलम् च प्रत्यवायिकम् || niḥśreyasa phalāveva dharmārthāvitarāvapi adharmānarthayoḥ prāptiḥ phalaṃ ca pratyavāyikam VR 6-64-8) In a further perverted misinterpretation, Mahodara declares that what is wrong in enjoying the fruits of kama as the fruits are here to enjoy, instead of accumulating for future or in the next janma or in svarga? This was exactly the mindset of Ravana.

            We all grapple with this same materialistic infection. We also agree that Karma yields fruits and why not use Kama and enjoy the fruits in the now. This myopic distortion cleaves us from clear thinking and also dharma. Take a simple position, if Kama alone reigns supreme, without Artha (resources) to facilitate the manifestation of those desires, all one can end up is frustration and anger from not achieving it. In the same way, if Artha and Kama are not based on dharma, the fruits are certain to be laced with seeds of destruction.

            Karma produces the Karmaphala, but also leaves its markings behind in the form of vasanas. Since all the Karmaphala cannot be exhausted in one lifetime, it becomes the reason for our next janma, which is already oriented based on our vasanas. Karma thus produces janma, which is the nursery to cultivate more karma. This cycle is called samsara. To break this perpetual cycle, one must look within, temper our Kama and Artha to ensure they are within the containment of Dharma. This is possible only through constant study of the scriptures and satsangha. Kumbhakarna’s valid advice is apt for all, listen only to those who are rooted not only in dharma but also in shastras. Yet, typical of an asura, he failed to follow his own acumen. Nor did Ravana, the listener, grasp the real depth, which is why Vibhishana’s advice fell into deaf ears.

            The wisdom from itihasapuranas has to be understood in the correct perspective, lest we think like some of these asuras. Also translating them into our lives and daily habits is the key if we do not want to emulate the lower gross level of thinking.  As we continue to associate with the right people and texts, perform timely right actions, our chitta gets more purified and saatvic, which lets it to grasp subtler ideas. May we imbibe the best wisdom from all sources, internalize it with higher thinking and living. May we constantly think upon the lotus feet of Rama to elevate our thinking.

 

ॐ तत् सत

Best advice from the worst - Hiranyakasipu

             It is very easy to brush aside tamasic people as not having any wisdom. A little peep into some of the itihaspuranas will prove us wrong. Even the most tamasic character can hold the highest wisdom. Yet the reason why tamas prevails in these cases is simple. The knowledge held is not internalized and most certainly not actualized. The wisdom is usually provided for others as a display or as a remnant of past vasanas. To capitalize on wisdom from any source, focus on the message and not the messenger. We will commence this miniseries with Hiranyakashipu from Srimad Bhagavatam, Skandha VII, Chapter II.

 

Storytime:

            Hiranyakasipu and Hiranyaksha were the two sons of Diti, the mother of Daityas. They were the reincarnations of Jaya and Vijaya, the doorkeepers of Vishnu. They foolishly thought the great sages and sons of Brahma – Sanaka, Sanandana, Sanatana and Sanatkumara as children and refused entry to Vaikunta. Due to their curse they took three reincarnations – Hiranyakasipu and Hiranyaksha in Satya Yuga, Ravana and Kumbakarna in Treta Yuga and Sisupala and Dantavakra in Dwapara Yuga to earn their release from the curse.

            Hiranyaksha was killed by Varaha avatara. An enraged elder brother, Hiranyakasipu, vowed to uproot dharma by exterminating all Brahmanas and Kshatriyas besides killing Vishnu. The encouraged danava hordes unleashed a reign of terror all over the earth. Yet his mother Diti, his widowed sister-in-law Rushabhanu and her sons – Sakuni, Sambara, Dhrishta, Bhutasantapana, Vrika, Kalanabha, Mahanabha, Harismaru and Utkacha were immersed in an ocean of sorrow. Hiranyakasipu consoled them with words of deep vedantic insight.

• Atma is eternal, changeless, pure, all-pervading and all knowing. Due to Maya (ignorance),it projects bodies and gains a subtle body (linga sarira). (नित्य आत्माव्यय: शुद्ध: सर्वग: सर्ववित्पर: । धत्तेऽसावात्मनो लिङ्गं मायया विसृजन्गुणान् ॥ nitya ātmāvyayaḥ śuddhaḥ sarvagaḥ sarva-vit paraḥ dhatte ’sāv ātmano liṅgaṁ māyayā visṛjan guṇān SB 7-2-22)

• Due to the gunas of Prakriti the Purusha identifies itself with the mind and though devoid of a body, perceives itself as the body. This misapprehension leads to attachment to objects and revulsion to others causing Karma and Samsara. This misapprehension rests on the lack of viveka (discrimination) is reason for birth and death, sorrows and lies rooted in our inability to not know our real nature as Atman, which is not the body. (Read more in Practical Krishna – our stolen identity)

Story of Suyajna of Usinara: Hiranyakasipu narrated the conversation between Yama and a dead man’s relatives. Suyajna, the King of Usinara, was killed in battle and mourned by his relatives. The fallen warrior evoked strong emotions due to his sudden loss and some were intent on even giving up their lives. To console the numerous desperate wives, Yama out of compassion, assumed the form of a boy and consoled.

• He exclaimed how wonderful was the ignorance of these elders who had more knowledge to mourn on the return to the unknown of one person when they are going to meet the same fate shortly.

• The Supreme Being, who is changeless and indestructible, by HIS will creates, sustains and dissolves this Universe and is a mere sport. (य इच्छयेश: सृजतीदमव्ययो य एव रक्षत्यवलुम्पते च य: । तस्याबला: क्रीडनमाहुरीशितु श्चराचरं निग्रहसङ्ग्रहे प्रभु: ॥ ya icchayeśaḥ sṛjatīdam avyayo ya eva rakṣaty avalumpate ca yaḥ tasyābalāḥ krīḍanam āhur īśituś carācaraṁ nigraha-saṅgrahe prabhuḥ SB 7-2-39)

•  Due to the latent Karma in the subtle body (linga sarira), all Jivas get their next body which perishes in time. When embodied in birth, the bodies partake in actions but the Atman is aloof and unaffected. (भूतानि तैस्तैर्निजयोनिकर्मभि- र्भवन्ति काले न भवन्ति सर्वश: । न तत्र हात्मा प्रकृतावपि स्थित- स्तस्या गुणैरन्यतमो हि बध्यते ॥ bhūtāni tais tair nija-yoni-karmabhir bhavanti kāle na bhavanti sarvaśaḥ na tatra hātmā prakṛtāv api sthitas tasyā guṇair anyatamo hi badhyate SB 7-2-41)

•  Yama, the lad, highlighted the fact that the wives never saw him as Atman when alive and what they identified as Suyajna still lies in front of them. The person is not even the Prana (Breath of life) that enlivens it. The Prana and Indriyas are unconscious entities which need the Atman to enliven them.

• The five elements, the ten indriyas and the manas give rise to the gross and physical bodies of various kinds, but need the Atman to enliven it.

•   All suffering, samsara, Karma is due to the association of Atman with the subtle body (linga sarira). Once it realizes the real nature, it is freed from the ignorance driven suffering. (यावल्लिङ्गान्वितो ह्यात्मा तावत्कर्मनिबन्धनम् । ततो विपर्यय: क्लेशो मायायोगोऽनुवर्तते ॥ yāval liṅgānvito hy ātmā tāvat karma-nibandhanam tato viparyayaḥ kleśo māyā-yogo ’nuvartate SB 7-2-47)

•  Happiness and sorrow arising from this mental aberration is fruitless and all sensory driven projections are inherently false.

•  Ones who can discriminate between Permanent and Impermanent never grieve over the impermanent body but abide themselves in the Permanent Atman. (अथ नित्यमनित्यं वा नेह शोचन्ति तद्विद: । नान्यथा शक्यते कर्तुं स्वभाव: शोचतामिति ॥ atha nityam anityaṁ vā neha śocanti tad-vidaḥ nānyathā śakyate kartuṁ sva-bhāvaḥ śocatām iti SB 7-2-49)

Story of Kulinga birds: Yama narrated them an insightful and educative story. A hunter, adept in trapping and killing birds, found a pair of kulinga birds. The female bird got snared by his net. The distressed male bird attempted to rescue the female. Worried and lamenting at its fate and brooding over how to raise the hapless motherless chicks drew the attention of the hiding hunter. He shot and killed the unsuspecting male.

Yama, the lad, cautioned the wives that when their own death is unknown and imminent, how futile it is to lament over the departed even if it is for a hundred years. (एवं यूयमपश्यन्त्य आत्मापायमबुद्धय: । नैनं प्राप्स्यथ शोचन्त्य: पतिं वर्षशतैरपि ॥ evaṁ yūyam apaśyantya ātmāpāyam abuddhayaḥ nainaṁ prāpsyatha śocantyaḥ patiṁ varṣa-śatair api SB 7-2-57)

Thus the wisdom filled words of Yama made the relatives of Suyajna snap out of their disillusion. As Yama disappeared from their sight, they strengthened their minds with viveka to perform his funeral and obsequies.

Hearing this narrative, Diti, Rushabhanu and her sons gave up their grief and began to focus on the Spiritual truths of life. (तत्त्वे चित्तमधारयत् tattve cittam adhārayat SB 7-2-61)

Hiranyakasipu instead of imbibing his own knowledge began his quest to become invincible, deathless and unaging and wanted suzerainty over all the worlds as if the discourse did not apply to him. This tamas brought his end by evoking Narasimha avatara.

 

Practical applications:

Our real nature: Viveka is to constantly ask the question of what is real and what is unreal, what is permanent and what is ephemeral. Simple logic tells us that our body is constantly changing from a newborn to youth, middle age to senility and that birth and death merely apply to the body. It is also obvious that we are not the mind or emotions as it is constantly in a flux. Nor are we our buddhi, as it is also subject to change. Behind these changes is a changeless entity, Atman. When we remind ourselves our true nature as Atman, we cease to differentiate based on triviality and is unified by the Consciousness. Armed with the real knowledge of the Self, we treat others with respect as we see the unity. The way we perceive the world changes from a limiting body, mind, intellect and sensory way to a limitless divine way.

Loss of loved ones: To a super attached person, devoid of the understanding that we are Atman, the loss of a beloved can be very challenging; be that of a child or spouse or parent. Intense attachment causes the entire world to disappear into a vacuum. Everything appears worthless. This delusion is highlighted in Yama’s parable of Kulinga birds. One must realize that we came from an unknown and return to an unknown, just like our beloved. Only our Karma is the sole accompanying factor.  Despite our deepest desires to follow and be with our beloved, the primary misidentification as ourselves being a body due to our ignorance, keeps us busy on our Karmic journey. In this journey, due to our karmic baggage, we spend time in a body with other bodies. Once we realize this truth, we will never bereave the loss of a beloved.

            Others fantasize of travelling with their beloved as soulmate or join them in other janmas. One factor that we fail to recognize is each Jivatman has its own path, based on its karma it charters its way forward.  Just like we meet few strangers who become friends during a train or plane journey, who part ways upon arriving at their destinations, we have relationship only till we have this body.

Purpose of life: To the person who misidentifies oneself as the body and their beloved ones as body (or mind or intellect), there is a perpetual trap of ahamkara (I-ness) that keeps governing their karma. Due to this, they become agents to enjoy the fruits of their own Karma. Instead if a person keeps Artha and Kama contained within Dharma, the natural phala is Moksha. Being rooted in Dharma, purifies our chitta and keeps reminding ourselves as Atman. Any action with this understanding does not generate or accumulate karma.  The purpose of life is to discover our real nature. This is despite our current situation in family, with or without spouse or children or the events we have set in motion in our lives.

Rise above sorrow: Death brings big sorrow to oneself or those who are attached to someone. When one realizes that they are indestructible Atman that is misidentifying itself in an ever-changing perishable body, there is no sorrow. There is neither an element of temporary pleasure, as our real nature is ecstasy and peace. To remind ourselves as Atman is the only purpose of all shastras, Upanishads, Itihasapuranas, Vedas and Gita. Acharyas of all Santana Dharma traditions emphasize our real nature as Jivatman. Their only difference is its relationship with Paramatman.

Watch for the entrapping Karma: Our Karma determines how we live and think, but also how we project our next janmas as well. Karma creates Janma, due to our current janma we create more Karma. This perpetual self created cycle is called samsara. One cannot live in the world without actions or reactions. What drives these actions or reactions is our intent, our mind. The mind is impelled by its own vasanas and by the objects of sensory perception. The only way to get out of this cycle is cut it where it matters most – our next action. If we do not choose to obliterate this samasaric cycle, this cycle driven by Karma can go ad infinitum.

Knowing vs Being: Hiranyakasipu knew the highest Truth. He was even able to transfer it to the distressed and cure them of their oppressive sorrow. Yet when it came to himself, he failed to apply and worse yet turned himself into the epitome of tamas. We may also understand the finer aspects of Vedanta and can even outclass the most erudite person well versed in shastras. But if we cannot transfer it to our constant thinking and being, such knowledge is as useless as a painting of food will not fill our stomach with its appearance. The place to start is where we are. Whatever little we understand of the shastras, we must strive to internalize and make it as a part of ourselves. As our internalized knowledge shines its light, it adds to hunger to know more about our real nature, which will create more knowledge that we must imbibe to go further.

            Our job is handover the reins of our life to Paramatma, like Arjuna left the steering of his chariot to Krishna. The Jivatma has to take care of the temple of its existence – the body, mind and intellect. Constantly maintaining the vehicle without losing the original identity, we erase our Prarabda karma, the baggage we brought for this body. As we put a stop to the Agami karma, new karmas we breed, through our viveka, karma yoga and making ourselves more satvic, we will burn the dormant sanchita karma, which is yet to fructify. We can realize our real nature as Atman and also its relationship with Paramatman in this very body, in this very life. May we be empowered to charge through this journey with the grace of Paramatma.

 

ॐ तत् सत

 

Sita Rama samvada - an insight into the nature of violence

            Itihasapuranas are an endless source of information and inspiration. Ramayana is one such exalted kavya that keeps giving more nectar as our mind absorbs more. The sickularist, the atheist and the non-Hindu do not lose much as much as a non practicing Hindu for being worse than the dumbest creature in the universe. When millennium of superior wisdom is in their hands, with so much information available at a mere click of button, they choose to ignore it due to their extreme tamas. Having lost their mind to materialistic outlook, they seem to be busy burying themselves with horrible vasanas. With the resources that can help them break the samsaric cycle on hand, they seem to be lost hankering after useless trinkets.

            The solution is to study Itihasapuranas and try to apply them in our practical life. The interesting aspect is though the stories are from an ancient time, their application can be as modern as we can get. We are now going to tap the wisdom of Ramayana and see what message it has for the modern world that seems to be getting more violent with every passing day. Weapons are freely available for the individual as well as rogue elements in the society. Though it gives us a perfectly good reason to power up our weapons in defense, the impact it has on the mental makeup is at best ignored by the society.

            In this Sita-Rama discussion, we are going to gain deep insights into the nature of weapons and also turn our attention to what is always True North in spirituality.

 

Storytime:

            After killing Viradha and giving him shapavimochana, Rama, Sita and Lakshmana came to visit the illustrious Rishi Sharabhanga. They witnessed how he gracefully rejected Indra with his numerous attendants, who had come there to personally escort him to Brahmaloka. The Rishi knowing Rama’s imminent visit found nothing of greater importance than seeing Rama and spending few minutes with him. Sharabhanga offered all the merits of his tapasya to Rama’s feet (अक्षया नर शार्दूल जितालोका मया शुभाः | ब्राह्ंयाः च नाक पृष्ठ्याः च प्रतिगृह्णीष्व मामकान् || akṣayā naraśārdūla! mayā lōkā jitāśśubhā  brāhmyāśca nākapṛṣṭhyāśca pratigṛhṇīṣva māmakān ৷৷VR 3-5-31). Interestingly Rama politely declines the entire offer, but seeks a place to spend the night. After directing Rama to Rishi Sutheekshana’s ashrama, Rishi Sharabhanga proceeded to Brahmaloka. The Rishis in the nearby ashrams (vaikhaanasas and vaalkhilyas) had assembled together, were delighted to see Rama. They sought refuge and protection under his feet. They informed the environs near Pampa, near mount Chitrakuta has been reduced to a launching pad of rakshasas, who threaten the tapasya, dharma, life and peace of the region (ततः त्वाम् शरणार्थम् च शरण्यम् समुपस्थिताः | परिपालय नः राम वध्यमानान् निशाचरैः ||  tatastvāṅ śaraṇārthaṅ ca śaraṇyaṅ samupasthitāḥ. paripālaya nō rāma vadhyamānānniśācaraiḥ৷৷ VR 3-6-19).  Rama promised his services along with Lakshmana and promised to annihilate the rakshasas.

            As the trio came to Rishi Sutheekshana’s ashram, he welcomed them warmly and informed Rama that he was awaiting his darshana prior to departing to Svarga, though Indra made a personal request to come. He bequeathed all the merits of his ascetic life to the benefit of Rama, Sita and Lakshmana, similar to Rishi Sharabhanga. On Rama’s request to stay, the Rishi offered them his ashram that is frequented by many other rishis and was abundant in fruits and tubers. Lakshmana volunteered to eliminate the frequenting wild animals. Rama stepped in to inform that such a killing of his animals would cause pain to him and that their stay will be brief. Rama and Lakshmana were served auspicious food by the sage. The interesting omission of Sita raises two possibilities – either she had her food after her husband, just like in traditions of the past or she skipped eating, as a part of health/spiritual reasons for not eating at night.

            The three of them rested well at night and woke up early morning, had a bath in the cool lotus waters. They worshipped the sacrificial fires, pre dawn and approached Rishi Sutheekshana at the first rays of the sun, seeking his permission to depart. They fell at his feet and expressed their desire to meet the rishis in dandakaranya. He wished them the very best and wanted them to visit again.

            Sita handed them their auspicious quivers and stainless swords. (ततः शुभतरे तूणी धनुषी च आयतेक्षणा | ददौ सीता तयोः भ्रात्रोः खड्गौ च विमलौ ततः ||tataśśubhatarē tūṇī dhanuṣī cāyatēkṣaṇā. dadau sītā tayōrbhrātrōḥ khaṅgau ca vimalau tataḥ ৷৷ VR 3-8-18). After they left the ashram, Vaidehi addressed Rama in a friendly way. Entering a forest filled with rakshasas, raised a lot of uncertainities. She was wondering if there can be a peaceful option, like leaving the weapons back at the ashram, thus the rakshasas will not feel threatened. She declared that adharma alone accrues if one were to act one desires alone. She opined three definite outcomes of self gratifying desires. The worst of all is speaking untruth (मिथ्या वाक्यम् तु परमम् mithyaa vaakyam tu paramakam VR 3-9-3) (Read more in Speak Truth at all costs – Harischandra). The other two worse desire centered outcomes are fascination for other’s wives (in today’s world it should be spouse) (पर दार अभिगमनम् para daara abhi gamanam VR 3-9-4) and anger without any foundation (of enemity) (विना वैरम् च रौद्रता vinaa vairam raudrataa VR 3-9-4).

            Sita acknowledged that Rama is incapable of speaking untruth and has no such history. She was also sure that he will never be drawn by other’s wives, as Rama’s thoughts are centered always on Sita’s welfare.  Being rooted in Dharma and Satyam, besides being a follower of his father’s words, all virtues, truth and everything is established in HIM (त्वयि धर्मः च सत्यम् च त्वयि सर्वम् प्रतिष्टितम् || tvayi dharma ca satyam cha sarvam tvayi pratiSTitam VR 3-9-7). She agreed that Rama was expert in his sense control.

            Sita felt that Rama is faced with the challenge to prove that he is not the one to pick unwanted enmities and kindle unreasonable anger, centered on desires. She observed that the direction of Dandakaranya was due to the words given to the rishis, which will bring confrontation with rakshasas. The bow in the hands of a kshatriya is like fuel to a growing fire, only adds to its strength and brilliance.

Sita’s story: Sita began narrating a story. Once a satyavadi, good at heart tapasvi lived in a forest. Indra wanting to cause hindrance (Note: Despite being the King of Devas, fear of losing his post seems to be his primary worry), came there in a disguise of a soldier. He gave a wonderful sword for safekeeping, which the tapasvi did diligently. To ensure its safety he began carrying it everywhere. In time, the traits of the weapon started to infiltrate his mind and slowly his tapas was getting corrupted (चकार रौद्रीम् स्वाम् बुद्धिम् त्यक्त्वा तपसि निश्चयम् || cakaara raudriim svaam buddhim tyaktvaa tapasi nishcayam VR3-9-21).

            The constant association of a cruel weapon slowly altered his saatvic tendencies and replaced it with interests in anger and cruelty. (ततः स रौद्र अभिरतः प्रमत्तो अधर्म कर्षितः |
तस्य शस्त्रस्य संवासात् जगाम नरकम् मुनिः || tatassaraudrē.bhirataḥ pramattō.dharmakarśitaḥ tasya śastrasya saṅvāsājjagāma narakaṅ muniḥ VR 3-9-22) Eventually this led the pious tapasvi to naraka.

            Sita emphasized that her words are borne out of love and respect (स्नेहात् च बहुमानात् च snehaat ca bahumaanaat ca). She said it is only a gentle reminder and not teaching how Rama must do his actions. (स्मारये त्वाम् न शिक्षये smaaraye tvaam na shikshaye VR 3-9-24). Her concern was wielding the bow against the rakshasas as there was no existing enemity. Her questions were centered on a very subtle dharma. She was concerned that it will interfere with Rama’s stated intentions of living like a muni. Sukam comes only by the practice of dharma and sukam does not lead to sukam (न सुखात् लभते सुखम् || na sukhaat labhyate sukham VR 3-9-31).  She suggested discussing with Lakshmana as a fellow bow wielder for his opinion. She wanted Rama to think before and not after.

Rama’s response: Rama was delighted to observe Sita’s approach, choice of words, her thinking and her intentions. He observed proudly that it shows her upbringing. Any wife is delighted to hear words of praise about her parents. Rama recalled that the sages from Dandakaranya have taken refuge, which he has already consented. The cannibalistic rakshasas have not only disturbed the tapas but threatened their very existence. Despite being powerful sages who could curse these rakshasas, they avoided it as such an act would make them lose all the taposhakti. Having listened to their misery and their yearning for his protection, Rama gave them the word to destroy all the rakshasas.

            Rama declared that Satyam is Supreme and he is ready to his life, even Lakshmana and Sita, but not go back on his promise, that too the one given to a Brahmana (अपि अहम् जीवितम् जह्याम् त्वाम् वा सीते स लक्ष्मणाम् || न तु प्रतिज्ञाम् संश्रुत्य ब्राह्मणेभ्यो विशेषतः | apyahaṅ jīvitaṅ jahyāṅ tvāṅ vā sītē salakṣmaṇām na tu pratijñāṅ saṅśrutya brāhmaṇēbhyō viśēṣataḥ৷৷ VR 3-10-18,19) Since safeguarding the rishis is his responsibility without even a promise and now that the rishis have sought his protection, he wondered how can there be not a befitting reason.

            Rama again recalled Sita’s actions as friendly and supporting his dharma. The ones not concerned about other’s welfare do not go ahead sharing kind words for their interests. He again qualified Janaka’s upbringing was shining in her actions. As a sahadharmacharini (सधर्म चारिणी) her role was crucial and that made her loftier than his life.  Having assured Sita of being established in Dharma at all times, Rama proceeded with them towards Dandakaranya.

 

Practical Applications: The very essence of studying itihasapuranas is to apply in our lives and profit from it.

Dharma follower and enabler: Being sahadharmini, it is the role of the wife to ensure that the husband is grounded in dharma. Gender roles in Ramayana are traditional. We can interpret as dharmik and dharma enabler. In today’s world, the roles are highly interchangeable. The role of the dharma enabler is more crucial as they preserve and protect the purity of the dharma ecosystem. Hence traditionally women were the custodians, even manusmriti acknowledges this role. That is why Adharmic forces always target women be it desert religions and their tactics and feminazis and their tools like movies, media etc. Dharma follower and enabler (who is also established in dharma) are the crucial and the self correcting mechanism exists within every family that is grounded in dharma. Together the husband and wife help each other in this spiritual journey.  (Read more in Bhagavatam’s pointers to an ideal marriage)

Art of conveying:  In communications, as we learn from our mistakes many times, the way in which the message is communicated is as important as the message itself. Sita sets a glorious example by edifying Rama, giving a great preface and setting the direction of her message. She also gave credit to Rama where he was already beyond comparison, something both husband and wife must implement. She did not challenge with her assumptions, but brought it up as a question how Rama will be addressing this crucial subtlety.

            Rama excels this example with a sandwich approach. He appreciated Sita’s role, her upbringing and intentions both at the beginning and towards the end of his response. He also repeatedly encouraged her voicing the dharmic thoughts. A spouse must have the freedom to express freely, especially on topics of dharma. The male chauvinistic society seems to rob this role of women, silencing them and thereby damaging the dharmic ecosystem.

Source of real happiness: The most common misunderstanding is that objects of desire produce happiness, a fact we forget the minute we obtain it. Not getting the object adds to our sorrow, misery, anger, jealousy, greed and the like. Sita gives a much deeper true picture. From Dharma emanates Artha, it is from Dharma sukham arises. Everything comes from Dharma. The essence in the world is Dharma (धर्मात् अर्थः प्रभवति धर्मात् प्रभवते सुखम् | धर्मेण लभते सर्वम् धर्म सारम् इदम् जगत् || dharmādarthaḥ prabhavati dharmātprabhavatē sukham dharmēṇa labhatē sarvaṅ dharmasāramidaṅ jagat VR 3-9-30). Lasting happiness comes from dharma, fleeting pleasure is available from all the sensory objects around that are desirable by the mind, according to its vasanas.

Satyam: Rama was committed to Satyam at all times and all costs. Dharma is based on Satyam. Speaking truth is the grossest form of its manifestation. Rama’s conviction to uphold Satyam, even above his life and by even with a sacrifice of Lakshmana and Sita speaks volumes. As a Kshatriya he is ready to sacrifice his life, but the reasons for which he is gives us a real insight.  One must not forget it was not only Rama or a few Kings in his ancestral lineage like Harischandra were committed, but anyone treading on a spiritual or dharmic path must have the same commitment.

Association: Krishna clarifies in Bhagavad Gita 2-62, that constantly thinking about sensory objects, one develops attachment (ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते| dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate). Sita’s story highlights that association with negative (in the sage’s case, a weapon) gives rise to catastrophic results. Her premise is how unfounded desire can give rise to the three faults, including anger without enmity. It becomes evident by studying Bhagavad Gita, which explains how this constant thinking of sensory objects intensify the attachment which leads to desire (सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते || saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate BG 2-62). Desire when blocked morphs as anger.  (Read more in Desire – a genealogical approach)

Real Karma yoga: Rishi Sharabhanga and Rishi Suteekshana not only venerated Rama, voluntarily offered all the merits of their tapasya. This very act qualified and sanctified all their tapasya. Tapas is one sadaka’s concentrated effort, yet the complete benefits from it accrue only when even those fruits are surrendered to Paramatma. Rama’s response is identical to both the Rishis that “I alone can gain those worlds” (अहम् एव आहरिष्यामि स्वयम् लोकान् महामुने| aham eva aaharishyaami svayam lokaan mahaamune VR 3-5-33, VR 3-7-14).  When one thinks Rama as a Kshatriya, he seems to imply that his efforts only give him the right to enjoy the fruits, not those that are bestowed. It may also imply that he doesn’t want to stretch the limits of athithi satkara. But Bhagavad Gita can help us probe these statements bit deeper. The only real aham is Paramatma. The real enjoyer of those worlds is Atman. In Practical Krishna – Our stolen identity, we dwelled on the different insights given by different acharyas, yet our real nature is Atman. Being Purusha, HE alone is.

            Sita Rama samvada gives a lot of insight into many topics for every sadaka who is thirsty for this nectar. Sita highlighting the ill effects of unbridled desire is seen personified in their near future in Ravana who exhibits all these flaws. An astute sadaka understands that these messages are more valuable than mere plot of itihasapuranas.  May we dwell on the words and actions and sometimes even thoughts that are captured by the rishis as they are the tools for manana and nididhyasana. May we turn our mind and attention to the lotus feet of Sitarama and absorb in HIS bliss. May HIS kindness help us overcome all our vasanas and attain Oneness with HIS feet.

 

 

ॐ तत् सत