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