Ideal Grihasthashrama leads to Moksha

    Grihasthashrama is most commonly mocked by even most married folk, irrespective of gender. Personal shortcomings and frustrations are foisted on the entire ashrama and it is viewed as a necessary evil. There are growing trends around the world that shake its very foundation like urbanization, demography changes, wanting to be single, unable to get married, infidelity (worse yet promoted by some lunatic Supreme Court judges) and worse yet the gender confusion movements. Despite all the odds, Grihasthashrama is the foundation of humanity and more importantly the other ashramas.

    Earlier we obtained some crucial marriage tips from Srimad Bhagavatam. We also got the basics of good marriage from Sita-Anusuya samvada. We got more insights from Kausalya-Sita samvada. Even the glorious Sathyabama came to the feet of Draupadi for pointers on marriage. Continuing this tradition of learning from the masters and their conversation, we delve into this wondrous history.

The blessed story of Swetaketu and Suvarchala:

    Yudhishtra was deeply interested in the lecture on Moksha Dharma. This is found in the Shanti Parva book of the Mahabharata. This story occurs in the Kumbakonam recension. A natural question arose in the mind of Yudhishtra, as his personal desire was to abandon the kingdom and head to the forest, while Bhishma’s prescription was to remain as a Raja and Grihastha. So he desired to know if one were to remain as a Grihastha, what is the best possible scenario and if any role models existed? Bhishma narrated the history of Swetaketu and Suvarchala to highlight the glories of an ideal marriage, which is curative of the ailment of Samsara.

Glory of Suvarchala: There was a Brahmarishi called Devala, renowned for his Dharma-centric life, replete with worship of Devas and Brahmanas. He had a daughter, Suvarchala, who was famed for her beauty and good qualities. As the marriageable age drew closer, Devala started pondering about a suitable groom. He expected such a Brahmana to be a good Vedic scholar, not already married, one with sweet talk and one who is capable of doing serious Tapasya. Approaching her father in private, Suvarchala added a clause that her husband has to be blind but must be able to see. A shocked Devala even questioned her sanity, but she remained firm. She agreed to a Swayamvara and banked on the wisdom of such a Vedic scholar to hold her hands in marriage. Devala sent his disciples to explore and bring a suitable Brahmana from a noble birth, with both parents having a good pedigree and both parents being alive, having good character, health, clear intellect, well versed in Vedas, having observed Brahmacharya.

    Hearing the fame of Devala and character of Suvarchala, many rishiputras and Brahmanas assembled to win her hand. Devala gave the choice to Suvarchala to pick her suitable husband. Suvarchala relayed her qualification for her husband, which irritated many as they were befuddled by it. They thought it was a trick to mock them, so they went their own frustrated ways.

Solution to the riddle: As Suvarchala continued to reside at her father’s ashram, one day, a Brahmachari named Swetaketu, who had command over the Vedas and its inner meaning, one who was a Truth Seeker, deep rooted in Dharma and deeply advanced in the search of Atman, who had living parents approached Devala, having heard of Suvarchala’s unique requirement. Knowing his background as the illustrious son of Uddalaka Aruni, the one who thundered “Tattavamasi, Swetaketu” in Chandogya Upanishad, excited Devala approached his daughter to marry him.

Swetaketu addressed Suvarchala and declared he was a blind person with good eyesight. One who cannot see, touch, smell, taste or hear the world without the prism of Atman is considered as blind by the Shastras. Atman has to guide the manas and Buddhi, else such a person is considered blind. Since I don’t have that vision, I am blind though having perfect eyesight. Swetaketu added that he performs the Nithyanaimityaka Karmas with a worldly vision. The goal of marriage is to translate this worldly vision into Atma Drishti. But having basic understanding and not yet realized, his mind is calm and contented. Having won her heart with his deep wisdom, the couple were married by a very pleased Devala. Swetaketu promised to be her Bharta, the supporter of Dharma and her, whilst she agreed to be his Dharmapatni, one who will keep Dharma balanced in their lives.

Highest ideals in Grihasthashrama: Swetaketu set some expectations for their Grihasthashrama. He expected her to observe the duties prescribed by the Vedas just as he was observing. As both of them still have the “I” consciousness, it is imperative to perform the Nithyanaimityika Karmas. As the fire of Jnana burns bright, the idea of “I-ness” must be burnt in it, while continuing to perform the Karmas. The world merely follows the ideal person who leads by example. Thus by living an ideal life, one elevates the standards for the world and helps it prosper. Swetaketu thus lived a very high idealistic life, raised children to please Devas and had a very uplifting example for the noble Suvarchala.

Suvarchala asks her husband, “Who are you”: This couple lead a contented life that was the role model for everyone. One day, Suvarchala asked her husband, please tell me “Who are you?”. The smiling Swetaketu, asked her, having addressed me and knowing me, why do you ask this question. Suvarchala clarified that she wanted to know about the Atman that is deeply hidden behind the Manas.

    Swetaketu clarified that the Atman wont speak. It is beyond name and form. The body is related to birth. Though we misunderstand that I exist only in the body, this idea I-ness transcends body. Atman is not contained in the body. Suvarchala, deeply dharmic in nature, was enjoying the purport of such wondrous words of her husband.

Swetaketu’s wisdom: Having realized that husband has obtained Jnana through Karma Yoga, she sought refuge at his feet and begged to share his wisdom. Swetaketu reminded again that good examples are needed for the masses. As one strives to live an ideal life, their life is the inspiration and role model for others. Without such examples, society will fall into perpetual decay. Thus living by high standards and aligning with Dharma pleases Sri Hari, the one who created and sustains this world. This world is his Leela. His Vibhutis and Maya as infinite. The one who is wise enough to chop the roots of Samsara, this very birth, is identified with me, says Sri Hari. The one who is mired in bad Karmas is dragged to lower births. So living an ideal life, pleasing Hari, uplifts the world.

Shabda and its meaning: “What is Shabda/Sound?”, “What is its meaning?”, asked Suvarchala. Swetaketu said a collection of syllables, which are represented by akshara, constitute sound. The intending object represented by the sound is its meaning. Suvarchala wondered what is the connection between words and their meaning. Swetaketu said there is no permanence in the sound and its meaning. Suvarchala demanded more clearer explanation on the impermanence between sound and its meaning. Swetaketu said by repeated attributing of the meaning to the sound, a connection is established. He clarified that just like there is space and earth, though earth is in space, a similar relationship exists for words and meaning.

Insights on Atman: Suvarchala now addressed the real question on her mind. The idea of “I”, ahamkara is attached to Atman. Swetaketu explained that the shabda/sound “I” denotes the Ahamkara and not the Atman. Words and sounds can only relate with objects perceived by the BMI (Body, Mind, Intellect) apparatus. Suvarchala pleaded to clarify the differences between Ahamkara and Atman.

    Swetaketu explained that just like pot is mere modification of clay, Ahamkara is attributed to that of Atman. It is beyond the reach of the intellect. Ideas like “I, We, It” are foisted on Atman. Words and sound do not touch the Atman. Just like the earth rattling through space appears to be in space, actions don’t bind Atman. Atman is unique and is not perceptible.

    Suvarchala countered that space is perceptible as formless, attributeless and not having parts. How is the Atman having consciousness realized? Swetaketu responded, objects in space are felt by touch, smell, taste and sight, yet we do not actually comprehend space. Atman is subtler than space. Even the space and other bhutas are foisted upon it. Atman is the same as Satya and Sri Vishnu. Words, attributes, character is foisted upon this Paramatma.

    Paramatma is omnipresent, but is far beyond the reach of senses, mind and intellect. A pure intellect will reflect this Atman and only thus we can realize. Just like a small pot is completely encompassed by a huge pot, the entire Prapancha is within the Atman, which is beyond gender. Its nature is of Jnana. The admixture of the Bhutas give rise to the differences in the appearance of the Atman. Just like water quenches thirst, the Vedas provide the wisdom and the path to Atman.

    Suvarchala wanted to know how the Vedas take one to Atman. Swetaketu observed that Vedas do not describe Atman, but instead provides pointers. Thus despite being words/sound, they are not devoid of meaning. As it reinforces the path of Sanatana, the Vedas most certainly lead to Paramatma. He recommended her to meditate upon Atman to develop Jnana. This Atman radiates and fills the manas, which is Atma Jnana. The difference that we see as you and me is an expression of Ahamkara.

    Suvarchala continued to serve her husband filled with Atma Jnana and in time was filled with the same. They continued to do perform their regular Nityanaimityika Karmas but offered them the Omnipresent Paramatma Sri Hari. Thus living in Grihasthashrama this wondrous couple attained Moksha.

Practical applications:

Spouse: The qualities of a spouse play a central role. Whilst money, power, fame, physique all figure in modern day requirements, character, being rooted in dharma and Vedas. There is more importance given to the wedding than marriage. We have reduced marriage to an institution for untamed kama fest. This refreshing incident reminds us that Moksha, the highest goal is possible, despite being tied up in the samsaric ways of Grihasthashrama.

Karmas: The couple complement each other in performing the prescribed Nityanaimityika Karmas. In the modern marriage, even doing the most fundamental ideas have been rigged. Sanatana Dharma views having children as repaying the Pitr runa. Modern couples think of the impact on their budget and lifestyle. Sadly we see the effects of such perverted thinking in the demographies of Japan, South Korea, China and most of Europe. Sadder than the fact that most Hindu couples do not perform their Karma is the their ignorance of what is Dharma or Karma.

    The synergy of marriage helps the couple to evolve faster by aiding each other. At the grossest level, this can be seen where both are high income generating and can stash a lot quickly. But the key component of the Grihasthashrama is Dharma and performing Karmas. We also learn how we do the Karmas is as important as doing it.

Atma vichara: This is the essence we get from this story as both Swetaketu and Suvarchala are driven to seek, discuss and grow with Atma Vichara. This is a direct effect of doing our Swadharma with the right attitude. This creates the suitable ecosystem to encourage us to ponder about Atman. As there are two sadakas performing their duties and yoked in the sadhana of Grihasthashrama, their complementary effect is amazing. We find all rishis were practicing Grihasthashrama and very few set the example of Sannyasa. Yajnavalkya and Maitreyi provide yet another great example of Atma vichara in married life. The importance grows as one ages. In today’s day and age, become a Vanaprasthi may be literally impossible. But following Swetaketu and Suvarchala role model is very practical.

    In this model, there is no divorce or squabbles with the spouse. Dharma is the focus and doing our Karmas is a Yajna. Every opportunity to evolve and grow benefits the world. Money is not a distraction as the main attention is on Atman. It all begins with the parents following these standards and educating their children. Such children will know exactly what is needed in their spouses and will choose well. Yoked together and driven by the quest of Atman, even everyday mundane activities become a Sadhana. With the progressive purification of our Gunakarmas, the couple steadily ascend to the highest peak of Moksha even in the most Samsara driven world.

    It all begins with our individual commitment to Atman, not waiting or blaming the spouse. As we experience the transformation, it rubs on to the other. But it requires commitment to swadharma, performing our Karmas with a proper attitude and rigorous sadhana. This will eventually transfer to our children and beyond. This is the only way Grihasthashrama can help us combat the evil effects of Kali Yuga. May we all absorb this wonderful message of Bhishma and see the blessings in our life.

ॐ तत् सत

Kamayana - Ramayana through the lens of desire

    Every Karma is borne out of a Kama(desire). The Bhagavad Gita declares that no one can remain without action, even for a moment (न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् | na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛit BG 3-5). Kama emanates from the depths of the being and pushes forth towards an object of desire. This object may be an idea, a thing or a person.

Understanding Kama: One must grasp the basics of Kama before wading deeper into this topic. The reason why Kama emanates is, there is a false perception of the Self (Atman). Due to this error in judgment, the perceiver is unable to shake off the expansive nature of Atman. It feels a definite lack and shortcoming. There is a strong internal pressure of the Vasanas, the past imprints of Karma OR a strong external attraction from the world outside, which appeals to the manas through the messages coming from the senses deployed. This creates a strong pressure within the manas that the perceived lacuna in the self can be fixed only through the incorporation of the desired object.

    The Bhagavad Gita provides a thorough insight into the way Kama arises in the mind. When a man thinks of objects, attachment for them arises due to the mental association; from attachment desire is born; desire gives birth to anger (ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate BG 2-62). The bottom line is the lack of understanding of our true Self and also the otherliness of objects, perceived as a completer of the lacuna felt in the mind.

 

  This bodiless, formless Kama(Desire) undergoes numerous modifications. Thus it is narrated in the Puranas as Kamadeva in a non corporeal form, where as his wife Rati, the state of happiness and beauty had an embodied form. Once Kama is attained with the obtaining of the object of desire, the agitation in the mind rests, temporarily. This rested state is wrongly registered in the manas as Sukham(happiness). If it were to be a real source of Sukham, there should be no need for further objects of desire or for the same desire to repeatedly seek an outlet. For example, the laddu once eaten should give you permanent happiness, which it doesn’t. Worse yet, sometime later, it creates the same desire expression. This proves that the objects of Kama do not yield Sukham, despite their tantalizing false image.

    If the object of Kama is not obtained, then it results in Dukham (Sorrow) or its myriad other forms Arishadvarga – six passions – kama (lust), krodha (anger), lobha (greed), moha (intense attachment or temptation based on delusion), mada (pride or hubris) and matsarya (jealousy).

    Kama in its original expression, as repeated thoughts or after its modifications as Sukham, Dukham, or other emotions leaves an imprint in its wake, Vasana. Thus, the seed for its perpetual expression exists in every Kama born. One of the grander objectives of the spiritual journey is to attain a state of Vasanakshaya, the complete absence of Vasanas, where thoughts don’t arise due to Vasanas. They may still be absorbed from the cosmic mind, where the individual acts as a vessel of the cosmic Self.

    Kama is the uncontrollable urge that comes with a strong connection with the to-be manifested outcome. This is called Attachment. The intensity of Kama is directly proportional to the intensity of Attachment. Hence to combat the strong powers of Kama, the primary prescription is Viveka (Intelligent discrimination) and Vairagya (Dispassion).

    Kama, once it emerges in the bosom can be expressed as is. But civic society imposes certain curbs for such unbridled expressions. Still many backdoors exist for the overwhelming control of our manas and indriyas by Kama. For instance, drugs are banned, still people find a way to get it. Alcohol is a proven poison, yet culture masks its consumption and even promotes it.

    The opposite of such expression is to temper Kama expression through DHARMA. Ideas not sanctioned by Shastras or not conformant with Dharma are curbed and transcended. For example, in modern world, promiscuity and infidelity are justified expressions of lust, but Dharma cautions such behavior. This results in lust being transmuted.

    Kama governed by Dharma gives us the playing field to express our Vasanas and exhaust it, but the fine tuning done by Swadharma gives the individual the rules of engagement. To easily grasp this concept of unregulated Kama, Kama done under increasing Dharmic attitude and Kama that is transcended and transmuted as Bhagawan’s expressions, one must study Ramayana. In this focused analysis, we will analyze the different ways Kama has been at the root of some of the major Ramayana characters’ behavior. Ramayana gives us a wonderful opportunity to study the different states of Kama expression and their outcomes though a diverse cast of its characters. Hence the title, Kamayana. We will not a get a complete study, due to the vastness of Ramayana, but attempt at a few case studies and interpretation models.

Desire is infectious: It is normal to understand this, as we all live in a world of advertisements. Lies, hyperbole, deception at the core of many advertisements promote the products to us nonstop. Seeing one person experience, immediately our mind triggers a manufactured need. This is the infectious nature of desire. A child watching another child eating ice cream develops a desire to eat ice cream, even if the first child was eating a flavor disliked by the observing child. But if an alcohol addict sees another person consume a nonalcoholic beverage, it creates a strong and intense desire to consume alcohol. Desire when it gets transferred gets a gunakarma transformation. Based on the vasanas, raaga-dveshas and gunas, a prejudiced modification of the incoming sensory input results in the birth of a modified desire or even worse its modification as anger, greed, jealousy, sorrow and the like.

 

    Manthara driven by her own evil nature sprouted the idea of sending Rama to the forest, but lacked the ability to fructify it. She merely transferred her mental virus to Kaikeyi, who had two boons from Dasaratha to cash against her desires. She literally destroyed Dasartha psychologically, took over the desire expression, as if it was on his behalf. Desire thus can be forcefully expressed even if it is against the wishes of the individual.

    We see a similar transfer of desire when Sita enchanted by the golden deer, sends Rama to fetch it, as she lacked resources to do it herself. Shoorpanka keeps wavering between Rama or Lakshmana as a choice of mate and decides to have both. But when punished for her transgressions, she injected her desire as desire to punish through Khara and Dhushana. Their failure led to an emotional outburst to Ravana. Since everybody has a preferred way of desiring, her message was codified to him as lust for Sita. His lust pattern was so popular that Akampana, the sole surviving spy had earlier used the same method to lure Ravana.

    The mind that is similar in alignment or which can communicate to through a preferred desire channel or one that is strongly attached to a prejudiced outcome are excellent candidates for transferring of the desires from one individual to the other.

Outcome of intensity of desire/attachment: Desire has only one objective – manifest at all costs, even if it destroys the person desiring. The intensity of attachment to the object of desire is the driver its manifestation. As we realized, it doesn’t matter even if the desire fails, there is a continuation seed as vasana. Desire doesn’t care about the individual who expresses it or what happens to the outcome of the desired object. Alcoholics or drug addicts don’t care about their own health and life being destroyed only to support an ephemeral desire. Nations go to war merely to express some simple desire, even if contorted. The Iraq war was based on a pure lie.

    We saw how Manthara’s desire working through Kaikeyi had to express. Kaikeyi knew Rama was the primary occupant of Dasaratha’s heart and Dasaratha was so attached to Rama. Still she was adamant at manifesting her desires that it resulted in the death of her husband. Failing to read the Dharmic nature of Bharata was another costly blunder of hers, which was due to her desire to make things happen, her way.

 

    Lust of Ravana or Shoorpanaka is directly due to the intense attachment to their desires. Ravana had a harem filled with women, yet he was lusting after different women, driven by his adharmic desires. This fact of lacking sense control is brought out by the lamentations of Mandodari upon Ravana’s death.

    We see Lakshmana being portrayed as a character who is easy to anger. Again this righteous anger can be traced to his intense attachment to Rama.

 

Anyone can succumb – Kama is very powerful. Anyone can succumb to it. We see many Rishis in Itihasapuranas succumbing to anger or lust. Though Ramayana doesn’t catalog Vishwamitra’s biography unlike Mahabharata, he is very good example of succumbing to his lust for Menaka, later to pride wanting to restore Trishanku to svarga. The vice grip of Kama and its modifications are too powerful for the vasana addicted frail mind like ours.

 

    Indra, the King of Devas, one who has great wisdom of the Self, as depicted in the Upanishads himself seems to fall very deeply in lust. Ahalya, Brahma’s daughter, was given in marriage to Gautama Maharishi, though Indra desired for her hand too. Ahalya had a grown son, Shatananda, who was the Rajapurohit for Janaka. Still Indra stooped so low to cheat Ahalya to get intimate with her. What is appalling is Ahalya knowing agreed to play the role with Indra. Both get punished. But just goes to show that even the ideal ones can fall from grace, due to the powerful attack from Kama or its modifications. Kama urges one to make one casual mistake to take advantage of, even if one has an impregnable fortress of Sadhana.

    Another example is Sita, who was perhaps happier in the forests than in Ayodhya, as she had all the time with Rama. If we visualize Sita as a Jivatma that is always happier to be with Rama, Paramatma, the golden deer represents the attractions of the Jagat. Even a split second distraction from Bhagawan is enough to get attached to a mirage, a lie, the mareecha. Suffice to reiterate that one must always be at guard against these powerful forces.

Flaw even when with the highest - We saw that even Sita fell for the trap. But the bigger lesson is that of Dasaratha. In Ramayana, very many characters knew the real nature of Rama as Paramatman. They would include the Rishis, Sumitra, Hanuman, Tara and Mandodari. Despite having all the clues in front and the messages repeatedly broadcast to him, Dasaratha chose to see Rama only as his son. This Dehatma Buddhi never let him rise to his true potential. Extreme attachment to Rama as his favorite son only resulted in his death. Further more, it resulted him going to Svarga and not attain Moksha.

Dharma – To escape the vice grip of desires, only one option exists. This is to submit, regulate and filter all the desires through DHARMA. While Kama has a tendency to close the mind and keep it centered only on the object of desire, Dharma keeps expanding the mind, increases the Sattva guna quotient in the Guna and Karma. The mechanism they both operate are the same, except the direction and the nature of their outcome. Kama results in getting more deeply mired in Vasanas and Samsara, while Dharma leads to Moksha.

    We see the examples of the diverse Rishis and Sabari in Ramayana who have completely transcended the desire plane through their Sadhana. If at all any lingering semblance of desire exists, it is to have the Darshan of Bhagawan Rama in person, as they are already acquainted with HIM as a Principle.

    Sugriva was so suspicious of Rama, till Hanuman calmed him. Though a Vanara filled with desires, his proximity to Rama and his willingness to serve, slowly carved away his rough edges. He offered his entire resource only to aid Rama find Sita and later fight against Ravana. Sugriva gives us the complete evolution and transformation path, while Vibhishana is already an evolved Dharmatma. His shackles to be bound to Ravana weaken the minute Rama appears on the scene. Dharma releases one from the Vasana and Kama death grip, thus enabling the Saranagati.

    Ramayana offers more characters that give us a deeper insight into the Dharma end of the spectrum. With Dharma alone at the center and having Rama as its embodiment, Rama’s brothers – Lakshmana, Bharata and Shatrughna overpower their own desires, but are committed to Rama and Dharma. Still the best example of transforming oneself into a tool at the hands of Bhagawan, working hard to make HIS wishes a reality and only being centered on HIS desires, thoughts and needs is provided by Hanuman.

    Hanuman derives his strength, overpowers his doubts and questions, by intensely making himself devoid of personal desires and simultaneously making himself a vessel for Paramatma to playout HIS leelas through him. The deeds performed by Hanuman in the search of Sita, during Yuddha Kanda, transforming himself to a shuttle service for bringing timely medicines are superhuman feats. This formula will work for us also provided we do the dual play Hanuman demonstrated with his mind.

Warning for Kali Yuga/asuric tendencies – We understood that the more intense desires produce tamasic and asuric mindset while adding Dharma expands it to eventually match and dissolve in Paramatma. With Dharma chintana fading from our bosom, with deliberate, cultivated materialism fanning the flames of Kama, we must understand its consequences. The natural question that comes to the mind, why can’t I be centered on my needs and myself.

    There are some traits that distinguish a human from animalistic and tamasic tendencies. The beautiful sanskrit subhashita captures in great detail - (आहार-निद्रा-भय-मैथुनं च समानमेतत्पशुभिर्नराणाम् । धर्मो हि तेषामधिको विशेषो धर्मेण हीनाः पशुभिः समानाः ॥ āhāra-nidrā-bhaya-maithunaṃ cha samānam_etat_pashubhir_narāṇām | dharmo hi teṣhāmadhiko visheṣho dharmeṇa hīnāḥ pashubhiḥ samānāḥ ||) The primordial, primititive urges are food, sleep, fear and procreation/mate. Dharma alone is the differentiator, as without this special thing, humans are no better than animals.

Ahara: Today as we live in a world of Swiggy, Zomato and midnight biryani for snack, with everybody posting what they eat, our mindset will scare even the hungry Bhakasura, ravenous appetite Bhima and just woken up Kumbhakarna. We cannot match their feats, but we overplay our food card to our peril. The maximum deaths are happening only due to metabolic syndrome, all linked to our oddities with eating.

    The gateway to early and bad death is the unfettered tongue. Tataka gets a curse to transform from a powerful Yakshini to a cannibal, as she used her power to swallow Agastya in a fit of rage. Kabandha is another food centered asura who gets release from such a pitiable state. During his visit, Hanuman finds the Rakshas consuming different viands and drinks, including many intoxicating ones. On the other hand, Ramayana is replete with wondrous examples of Rishis, Sabari, even Rama, Sita demonstrating excellent control with respect to food.

Nidra: Though we are creatures subject to circadian rhythm, we ignore our bodily demands and today sleeplessness is an all pervasive syndrome. Sleeping at awkward times, reduced sleep, sleeplessness induced obesity, not taking advantage of Brahmamuhurta are all accepted norms of today’s society. On one extreme end of the spectrum, we find Kumbhakarana who was chasing permanence(nithyatvam) reduced to its opposite, sleep (nidratvam). Despite all the power, a messed up sleep cycle of too much or too little robs all the potency. On the other hand, we find Rama being captured in Ramayana of starting his days at Brahmamuhurta, even if he has to leave a place, let alone take advantage of the quietude for Sadhana.

Maituna: Itihasapuranas are filled with numerous incidents that warn us of crossing this obsessive state that is self destructive. The fall of Indra and Ahalya is a powerful warning that this weakness can creep even to the most advanced being. Vishwamitra’s fall to Menaka shows Sadhana is no easy defence to the power of Kama. Kakasura episode is another strong reminder that even with Paramatma facing away briefly, the Jiva is vulnerable. Ayomukhi meets her end, by kidnapping Lakshmana to be her sex slave. Shoorpanaka, the one who is crucial plot character, is drawn towards Rama and Lakshmana only for her intimacy needs. Her Tamas transforms even her bleeding nose and ears as lusty expressions to Khara Dushana. Even when instigating Ravana, she knows his vulnerabilities to lust and merely appeals to the same.

 

    Vaali gets his death punishment as he transgresses his own daughter like younger sister in law, Ruma, driven by lust. But Ravana tops all these characters by making serial rape as his terror weapon of choice and outlet of his real deep Tamas. His long list of victims include Vedhavati, his own daughter in law – Rambha and Sita, amongst the countless young women. Hanuman’s discovery of his harem filled with women, who were involved in fulfilling his lecherousness was only confirmed by Mandodari’s lamentations, upon Ravana’s death that how he morphed from a person of austerities to be a victim of his own concupiscence.

 

    With a society that is so much infested by porn and many religions that are centered only on peddling sex in this life and beyond, the norms are bent beyond recognition. The boundaries of Adharma have blurred the normalcy, but the consequences of violating Ahara, nidra and Maituna are bound to provide strong repercussions. This violation of Dharma manifests as Bhaya. A person who is disciplined by Dharma is devoid of any Bhaya, even that of death.

    Ramayana through its myriad characters puts the spotlight on the different aspects of Kama. Some characters are subtle while others are quite explicit. Every desire is a doorway. If centered on our narrow understanding of the self, it drags us deeper into the mire of Samsara. If we apply Dharma to broaden our horizons, then the same Kama plays out without strengthening our vasanas, thus acting as an outlet. When we align our Karmas with our Swadharma and offer our Karmaphala back to Bhagawan, then our desires align with the cosmic will, leaving no trace behind. Just like fish leave no trace where they swim or the birds leaving no tracemarks in air, an advanced Sadak lets the Kama flow through effortlessly to express Praradbha Karma.

    Ramayana is a wonderful treatise to dissect and understand the different charcters and then look inward at our own foibles, to introspect and work on ourselves. This pattern of investigating is to stimulate our way of thinking and is by no means definitive. May we take advantage of the wisdom of the Rishis, their works including the itihaspuranas and transform ourselves into the divine beings, we really are.

ॐ तत् सत