Every lunar month, we witness a great spectacle of the full moon. The full moon sails across the sky filling the firmament and the earth below with its soft brilliance. Before the invention of the electric bulbs and the modern light pollution, it has always remained the brightest object in the night sky. Lost in its poetic beauty is a simple fact, which can remind us of the deep truth every Jiva, at least human can experience. We get this cue in Valmiki Ramayana.
Origin of Ramayana
Rama had victoriously vanquished the seemingly invincible Ravana and had returned to Ayodhya with Sita. Blissfully unaware Valmiki was on an internal quest to find a superlative living person. As Narada graced him with a visit, he poses a long list of queries at him to learn the truth.
Valmiki’s questions: The Ramayana commences with these questions.
कोन्वस्मिन्साम्प्रतं लोके गुणवान्कश्च वीर्यवान् । धर्मज्ञश्च कृतज्ञश्च सत्यवाक्यो दृढव्रत:।।1.1.2।।
konvasminsāmprataṃ loke guṇavānkaśca vīryavān । dharmajñaśca kṛtajñaśca satyavākyo dṛḍhavrataḥ ।।
Who in today’s world is filled with excellent qualities, prowess, and righteousness, is being grateful (to even the smallest of favors rendered), and committed to only Truth in speech and firm in his vows?
चारित्रेण च को युक्तस्सर्वभूतेषु को हित: । विद्वान्क: कस्समर्थश्च कश्चैकप्रियदर्शन: ।।1.1.3।।
cāritreṇa ca ko yuktaḥ sarvabhūteṣu ko hitaḥ । vidvānkaḥ kaḥ samarthaśca kaścaikapriyadarśanaḥ ।।
Who exhibits good qualities through their conduct, committed to the well being of all living beings, thorough mastery (in all sciences and arts, besides Vedas) and who is endowed with the most attractive physique that makes one overlook anything else that is happening?
आत्मवान्को जितक्रोधो द्युतिमान्कोऽनसूयक: । कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे ।।1.1.4।।
ātmavānko jitakrodho matimānko.anasūyakaḥ । kasya bibhyati devāśca jātaroṣasya saṃyuge ।।
Who is centered in Atma? Who has conquered anger? Who is endowed with splendor and free from envy? Who when excited in anger will make even the Devas tremble in fear?
We can clearly see the search of Valmiki is about a superlative human being, one that may be found once in a Yuga. It may be worth pondering that such a search has led him to Rama, the Supreme Purusha.
Narada’s response: Narada responds by first describing the outstanding qualities of Rama followed by a very brief synopsis of Ramayana. This deep insight into Rama’s gunas is very powerful and useful for anyone who likes to tune their spiritual side. These are listed in Valmiki Ramayana slokas 1.1.8 through 1.1.18. Let us catalog these adjectives for our benefit.
Before proceeding let us filter out the physical qualities of Rama. These are highly specific to him and are not duplicatable. A brief list that brings us a delightful picture of Rama’s physical appearance includes - विपुलांस: (vipulāṃso) broad shouldered, महाबाहु: (mahabaho) strongarmed, कम्बुग्रीव: (kambugreeva) possessing conchshaped neck, महाहनु: (mahahanu) having prominent and strong cheeks, महोरस्क: (mahorasaka) having a broad chest, महेष्वासः (mahesvasa) armed with a great bow (meaning thereby having a body strong enough to carry a bow), गूढजत्रुः (gudajatru)has fleshy collar bones, आजानुबाहु: (ajanubahu) knee-long arms, सुशिराः (sushira) head with noble qualities, सुललाटः (sullata) has a large and beautiful forehead, समः (sama) neither too tall nor too short, समविभक्ताङ्ग: (samavibhaktanga) has wellproportioned limbs, स्निग्धवर्णः (snigdhivarna) has shining complexion, प्रतापवान् (pratapavan) is mighty and powerful, पीनवक्षा: (peenavaksha) strong welldeveloped chest, विशालाक्षः (visalaksha) has expansive eyes, लक्ष्मीवान् (lakshmivan) lustrous body, शुभलक्षणः (shubalakshana) has auspicious qualities (according to science of palmistry).
Let us now proceed to filter out the qualities that are either divine or that he performed as a kshatriya, as they are not the roles we are interested in. These highlight the superlative aspects of the avatara including - द्युतिमान् (dyutimān) – Self effulgent, श्रीमान् (shriman) possessing vast auspiciousness, शत्रुनिबर्हण: (shatrunibharanah) destroyer of foes (sins), अरिन्दमः (arindhama) is destroyer of foes (sins), प्रजानाम् हिते (prajanam hitah)doing good for his subjects, प्रजापतिसमः (prajapati sama) equal to Brahma, धाता (dhata) sustainer of this entire world, रिपुनिषूदनः (ripunishudana) destroyer of enemies, जीवलोकस्य रक्षिता (jeevalokasya rakshitah) protector of all living beings, परिरक्षिता (parirakshitah)protector, प्रतिभानवान् (pratibhanvan) is talented (possessing brightness of conception), सर्वलोकप्रियः (sarvalokapriyah) is beloved of all people, बुद्धिमान् (buddhiman) great intellectual, नीतिमान् (neetiman) learned in ethical (statecraft) philosophy, वाग्मी (vagmi)proficient in speeches, सुविक्रमः (suvikrama) valiant, यशस्वी (yashasvi) renowned, ज्ञानसम्पन्नः (jnana sampanna) omniscient, समाधिमान् (samadhiman) meditating on the means of protecting those who took refuge in him , सर्वगुणोपेत: (sarvagunopeyata) endowed with all virtues, गाम्भीर्ये (gambhirya) in depth of his thoughts, समुद्र: इव (samudarah iva)like a sea, धैर्येण (dhairyena) in fortitude, हिमवान् इव (himavat iva) like Himavat mountain, वीर्ये विष्णुना सदृश: (veerye vishnuna sadrisha)In prowess similar to vishnu, सोमवत् प्रियदर्शन: (somavat priyadarshanah)in appearance as is full Moon pleasing to the sight, क्रोधे कालाग्निसदृश: (krodhe kalagnisadrisha) in anger like destructive fire at the end of the world, क्षमया पृथिवीसम: (kshamye prithvi sama) in patience equal to earth, त्यागे धनदेन सम: (tyage dhanadena sama)in charity like Kubera, सत्ये अपर: धर्म: इव (satye apara dharma iva) in truth like another Yama.
Bright sun on a full moon night: - Curating the remaining qualities directly concerning with our study, we arrive at a small subset that is entirely human in dimension and applicable to every person. To understand the correct applications in our personal lives, one must get clarity of the allegorical insights embedded. Typically in picturing Narayana or Paramatma, the rishis have always employed metaphors. They refer to the two eyes of Bhagawan as Surya and Chandra. This is despite having the knowledge that all the stars are also suns.
The Surya refers to the Atma. For now let us not complicate if Atma of Jiva is the same as Paramatma or not. The Chandra refers to the manas (mind). Let us picture ourselves as earth. The moon is seen in phases either completely as in Poornima or practically none as in Amavasya. The moon light is nothing but reflected sun light, though the qualities are very different. Unlike the bright sunlight which is also warm (or hot), the moon light is always pleasing and cool.
Translating it to Ramayana, there are physical, role-based and divine qualities of Rama like the sun’s heat, cannot be imitated. Atma’s real and subtle qualities are not easily perceptible, let alone comprehending Paramatma. The mind if oriented correctly can reflect the sunlight onto the earth, just like the mind can tap the Atma’s jnana for practical application. Just like the moon can be in different phases or like in new moon, even when partially or completely unseen, the mind still taps the sunlight, though without its realization.
There are numerous qualities hinted by Narada for Valmiki’s and our benefit. These qualities are definitely in the ambit of every human being’s reach. One must rise above the petty and limiting argument that these are Treta Yuga qualities and perhaps too hard for most humans to comprehend, let alone live by. Even if we cannot score a perfect one like Rama on these measures, we can definitely get started in this journey. This mental alignment allows us to have a Poornima every waking minute of our life. So let us dive into Rama’s exemplary qualities that inspire us to get initiated. (To make it easier if similar or associated qualities are mentioned, let us group them for better assimilation)
नियतात्मा (niyatatma) – One who is self controlled. The very first trait of Rama gives us a peep into his character trait which we need to aspire for. Self controlled in our case will imply slightly different than Rama. To him, he abides in himself, but in our case, we need to take it away from the body, mind, intellect, objects of the world, anything that is influenced by maya and focus on the atma.
महावीर्य: (mahāvīryo) – Valorous. Highest bravery is a quality that emanates from being rooted in the Self. At lower levels it can come from possessing certain objects or skills or even ignorance. What is real valor? The zeal to live and abide by and protect dharma at all costs, even if one is aware of a losing position.
धृतिमान् (dhṛtimān) – Man of fortitude. This is a key quality for every sadaka and comes from being rooted in Satya and Dharma.
वशी (vaśī) – One has complete control of the senses; वश्यः (vashya) – self-controlled. As noted earlier this is another dimension of niyatatma.
धर्मज्ञ: (dharmajñaḥ) – One who is aware of one’s dharma. This is not mere understanding, but having a practical living experience of it. In other words, that dharma has taken refuge.
सत्यसन्ध: (satyasandha) – One who is firmly bound to Truth. (Read more in Speak Truth at all costs - Harischandra)
शुचिः (suchi) – Pure and devout. Read more in Kali yuga – Parikshit’s confrontation with Kali, we dealt the importance of Shaucha in depth.
धर्मस्य परिरक्षिता (dharmasya parirakshitah) – One who protects Dharma. This is applicable to everyone, as we all need to not only follow, but also protect dharma. The famous adage धर्मो रक्षति रक्षितः (Dharmo Rakshati Rakshitah) reminds us with a promise that one who protects dharma is in turn protected by the dharma he protects.
साधु: (sadhu) – Well disposed and courteous (even towards those who have done harm). This is possible only when we can tap our inner atma shakti and are connected to our real Self and realize that the Self of everyone is the same.
अदीनात्मा (adheenatma) – unperturbed mind (even in times of extreme grief) – We understood the overpowering nature of grief and how to overcome in Grief overpowers buddhi, remorse follows – Kausalya.
विचक्षणः (vichakshana) – has discrimination (is circumspect in doing right things in right time). This is a crucial quality for not only spiritual growth, but also succeeding in our day to day life.
समुद्रः सिन्धुभिः इव सद्भिः सर्वदा अभिगतः (samudrah sindhubhi iva sadbhi sarvada abhigata) Like sea is approachable the rivers, is approachable to good persons ever. Since the person displays no animosity to anyone or anything, everyone likes to approach and benefit from the calming superior nature.
सदैकप्रियदर्शनः (sadaika priyadarshana) always has delightful countenance – It is not a stoic cold treatment, but a warm, comforting and inviting, cheerful nature that radiates from the face and the body.
A question worth pondering is what is the connection between these qualities in Rama and in us? When we create new patterns in our mind with these divine qualities, they drill holes in the thick ignorance covering our Atma. The hidden light of antaratma begins to ooze out directly thus accelerating our spiritual journey. These qualities resonate and purify our mind. We notice this effect in all the citizens of Ayodhya. They raise their personal standards to mirror those of Rama’s thereby qualifying to go to Vaikunta along with him.
In the Bhagavad Gita, Sri Krishna gives us the same clues by cataloging a big list of good qualities that makes a Bhakta dearer to HIM. We have addressed these character traits at length in a 3 part series – Whom does God Love – Part 1, Part 2 and Part 3. These daivi qualities align our mind and elevate them by increasing sattva guna in us, thereby helping us reflect the atman without any hindrance.
As human beings, we have the ability to regulate our gunas. We currently seem to be drawn by our senses and vasanas thus resulting in a tamas dominated mind. This causes the continuous new moon in our life, where we lead a life devoid of even realizing that there is the bright jnana of the atmic sun shining. This is the reason behind all the conflicts we perceive inside our mind and in the external world. This can be easily overcome by constantly working on the qualities that Rama displays as a human, as an example for us to emulate. As we increase sattva in our mind, we bring about the evershining full moon bringing our atmasvarupa to illuminate our lives. Let us not look Rama as a mere avatara or Purushottama, but as an exemplary human being, whose qualities we all can and must strive for. This is the real essence and reason for Ramayana. May we strive our best to overcome our vasanas and tamas, elevate ourselves by deliberately cultivating the wondrous qualities of Rama, thereby qualifying for an eternal place at HIS lotus feet. Jai Shri Ram.
ॐ तत् सत
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