Sudama - a paragon of friendship

 Many great characters that used to be wonderful role models for the society have been reduced to caricatures. Narada perhaps has been the worst hit. Shortly behind on that list will be Sudama. In Friendship - Does it matter with whom, we studied that Sudama as an exemplar friend to Krishna, only to be excelled in magnitude by Bhagwan Sri Krishna.

We will dive into this wonderful story in Bhagavatam, Skandha X, chapters 80 and 81 to unearth one of the most heartwarming and inspiring examples for all of us to emulate. The article aims to counter the cartoonish approach to our puranic stories, which are not only hinduphobic, but also get amplified due to the modern media coupled with the masses being reluctant to crack open the scriptures or even listen to authentic traditional scholars' upanyasams or pravachans.

Sudama, a.k.a Kuchela, a.k.a Sridama, a highly evolved mahatma well versed in Vedas, shining with a strong renunciation for sense objects and mastery over it. His original name was Sridama, but as penury was a badge of honor for brahmanas practicing great austerity, he wore only dirty rags, hence acquired the name Kuchela. His wife, Kshutkshama, was an ideal match for his piety who looked famished for the want of food. They lived on limited alms or whatever food came their way. There is no reference to the common narrative of Sudama having numerous children usually numbering over two dozen. One must make a big difference between the way brahmanas lived on dhana and yachana and the modern evil of begging as a social menace. Unchavritti is a highly purifying way of life where one’s ego gets sent to the cleaners and made to realize the true nature of atman. We have millennia of this way of living which has been reduced to an exact opposite in the twentieth century.

            To appreciate the vastness of the character of Sudama and his wife, let us peruse the verses directly from Vyasa.

kR A iShNasyAsItsakhA kashchidbrAhmaNo brahmavittamaH
virakta indriyArtheShu prashAntAtmA jitendriyaH

            BrahmaVittaamah - One who is versed in Vedas not from a scholarly perspective, but one who has realized the subtle truth.

            Virakta Indriyartheshu – One who has completely renounced the influence from sense objects

            Prashantatma – Peaceful

            Jitendriyah – One who has mastery over senses

In other words, all the qualities of Whom Does God Love series(Whom Does God Love – Part 1, Whom Does God Love – Part 2, Whom Does God Love – Final part) are summarized in terse verses and personified as Sudama. Sudama’s wife is described as:

yadR A ichChayopapannena vartamAno gR A ihAshramI
tasya bhAryA kuchailasya kShutkShAmA cha tathAvidhA
pativratA patiM prAha mlAyatA vadanena sA
daridraM sldamAnA vai vepamAnAbhigamya cha

            Let us note one adjective used to refer her – daridra. She is characterized as pativrata, one who was akin to Sudama in all qualities be it looks or character. Then why is Vyasa referring only her as Daridra. Normally translated as poor. If both were living under the same thatched hut, living on alms, why is she alone called as Daridra. One must understand that Daridra refers to the mindset of lack. Sudama raises above the senses and is not bothered by the BMI or OET. His wife on the other hand, despite all her stellar attributes seems incapable of rising above the world of objects. She perceives a clear lack in her life which also affects her mind, hence Vyasa seems to have chosen this adjective to instruct us on how contentment is the key to our inner evolution.

Under extreme pressure of poverty, Sudama's wife entreated Sudama to approach Sri Krishna. Being the Lord of Dwaraka and as one famed to grant wealth to sincere seekers, and whom her husband repeatedly kept claiming as a very close friend, she saw Krishna as the only possibility to get out of deep poverty. As noted in the character analysis above, though both were under the same circumstances, Sudama's mind was immersed in paramathma, whilst being a devoted wife,Sudama's wife nourished a want. This want makes Vyasa tag an adjective Daridra, while introducing her. The literal meaning is poverty, but Vyasa chose this word to explain that small lack perceived in her mind.

She repeatedly pleads her husband to approach Krishna, the sole refuge. While poverty elimination was on the minds of his wife, Sudama was enamored by the fact he could meet his long lost friend Krishna. Sudama asks his wife to provide some offering to Krishna. Never meet a Guru or Bhagwan or any athithi without a gift. Though it appears a mere tradition, there is lot of significance. When visiting a Guru, offer what (s)he likes, when offering others, give what you can afford, but for Bhagwan give anything with pure love. Kshutkshama went to four houses to beg one handful of flattened rice (poha), made a bundle with a piece of cloth and handed it to Sudama for offering. Note: there were strict rules even if one lives on unchavritti. This is not the same as modern begging, which is a social menace.

Sudama went wondering how he might be able to meet Krishna as he walked to Dwaraka. He goes past the different military barricades and approaches Krishna's main palace. As he went closer, Krishna, who was on his cot with his consort, got up and ran to greet Sudama and embraced him tightly. Seeing Sudama brought tears of joy and memories in his bosom. He made Sudama sit on his own cot and washed his feet. He honored him with gifts, applied him fragrant unguents, did dhoopa-deepa aradhana, offered him betel leaves and offered him a cow. Offering a brahmana a cow is regarded very highly for all varnas. Athiti satkara and also veneration of Brahmana (not due to birth, but by their karma) has been the hallmark of Sanatana Dharma. Krishna again sets a very high example for us to emulate.

Krishna repeatedly welcomed him, while Rukmini Devi, an incarnate of Sri Devi, herself fanned the tired, and famished, unclean Sudama in rags. Onlookers in the palace were stunned to see Krishna himself performing these acts on a poor Brahmana and wondered how much punya he must have done to be treated so by Krishna. A real friendship is not dependant on status of the ones who become friends, nor is it their mutual participation in each other’s welfare. When both are bonded by a common cause which is noble, only then the value of friendship gets enhanced. That is why Karna and Duryodhana, despite being great friends, do not become an example of ideal friendship. Karna, despite knowing all the flaws of Duryodhana, feels himself indebted to his love, rather than aid in showing the right direction. Contrast this with Krishna and Arjuna or Krishna and Sudama.

Krishna and Sudama engaged in their memories of Gurukula. Krishna spoke very highly of the austere nature of Sudama and how much above worldly desires his mind was. Krishna excitedly recalled many events of the past. During one incident, Krishna and Sudama were tasked to procure firewood by Sandipini(Guru)'s wife. In the dense forest, they got lost and were overtaken by fierce rains. Unable to find directions and in the darkness of night, they were stranded. One must remember this happened when Krishna was perhaps 11 to 13 years of age. The next day Sandipini himself came in search of the children and praised their steadfastness to service (Guru Seva). Krishna recalled the blessings of Sandipini that it is Guru's grace that makes one attain the fulfillment of one's aspirations in life and find peace within. Sudama's heart was brimming with love for Krishna. He considered it as a good fortune to have stayed with him in the Guru's abode. Sudama said, for Krishna, the one whose body is constituted of the Vedas, staying at Guru's place for education was to merely conform with human ways. This clearly shows how advanced Sudama was even during his childhood.

Sudama was so spiritually evolved that not a second thought existed in his mind about Krishna's true nature. Ever immersed in those thoughts, Krishna's proximity merely swelled the intensity to tsunami proportions.

Sri Hari, who is aware of the minds of all beings, smilingly inquired Sridama, if he had brought anything to offer him. He reminded Sudama that any offering be it a leaf or flower or fruit or water, given in pure devotion, He cherishes. Sudama became even more shy and hesitant in offering the flattened rice. Krishna who is behind every thought of everyone pondered, "Sudama has never worshipped ME for wealth and even this trip is at the instance of his wife. I will grant him wealth beyond his wildest dreams".  

Let us recall Bhagavad Gita sloka, Chapter 9, Verse 26.

| | पत्रम्́ पुष्पम्́ फलम्́ तॊयम्́ | यॊ मॆ भक्त्या प्रयच्छति |
 तद् अहम्́ भक्त्य्-उपह्ड़्तम् | अश्नामि प्रयतात्मनः | |

patraḿ puṣpaḿ phalaḿ toyaḿ yo me bhaktyā prayacchati
tad ahaḿ bhakty-upahṛtam aśnāmi prayatātmanaḥ

Whoever offers Me with devotion a leaf, a flower, a fruit, water, that I accept, offered by the pure-minded with devotion.

Krishna reached for the small bag which Sudama was hiding. Krishna is perhaps the greatest actor. Acting surprised at the contents of the rag bundle, he expressed pleasant surprise at the thoughtfulness of bringing his favorite food. He took one fistful followed by another. As he was about to take another Rukmini, who was Sri Devi herself, held HIS hand and reminded that due to Krishna's love he has given everything in the universe and beyond already. One must note Sudama’s dilemma – to offer Krishna, whom he has already realized as Paramatma, Supreme Being, paltry handful of flattened rice would be insulting. He also felt it will be like a bribe or request. He had no requests or wishes in his mind. We saw the same traits exhibited when Dhruva and Prahlada were confronting the Divinity. Unless one’s mind gets purified and rises above wants and desires, it is impossible to approach Divinity. We find Arjuna filled with questions, Duryodhana wanting to even imprison Krishna. Yet the highest devotee when facing Hari merely enjoys and relishes HIS presence. This truth is very evident in all our daily lives. Most of us reach out to the Universe with wishes. Depending on the intensity and the level of our effort in achieving it, we get the objects of desire, either now or later. But the most highly evolved ones do not chase the objects, rise above its influence. At the very highest levels, we find superlative examples like Sudama, Dhruva and Prahlada.

Sudama enjoyed Krishna's Supreme hospitality as if it were heaven and spent the night. As he departed, Krishna accompanied him to some distance. On his way back, he wondered that he is returning home with paltry wealth and hoped what he will tell his wife. On the other hand he experienced extreme bliss at the experiences of meeting Krishna.He repeatedly felt blessed that Supreme Krishna himself hugged him and served him along with Rukmini. To Sudama's mind more than all the wealth, the way Krishna treated him fondly was more than heaven, be it washing his feet or applying sandal paste or his wife fanning him with chowry, was Supreme. One cannot fathom the purity of Sudama’s mind. Despite being sent on a single purpose of seeking wealth, Krishna giving him demonstration of his charitable nature and also eagerness to give anything he might have sought, Sudama does not even get a single thought of seeking a favor. His mind is extremely grateful and awe struck at the way Krishna and Rukmini set the standards of hospitality. Approaching Divinity with a want may fulfill the wish, but leaves a bigger hole of the Vasana.

Reminiscing all the wondrous experiences, he reached home to find huge towers and mansions. A dazed Sudama was greeted by his wife who was dazzling like a celestial and the house looked akin to Indra's abode. Sudama began to think how this wealth has come to him when he did not deserve it. It was only due to the fortunate meeting with Krishna, who cherishes giving away abundance like the sudden cloudburst. Sudama repeatedly thought about the blessings of meeting Krishna.

After incessant reflection, Sudama felt more intense devotion to Krishna and desired to renounce the world immediately. Still to please his wife, he lived in this world, partaking only objects sanctioned by scriptures and never entangled even mentally with any sense objects. He spent his time in continuous meditation till he attained Vaikunta, Mahavishnu's abode. 

 

Krishna, who cannot be conquered by others is easily conquered by pure devotion of the devotees. One who listens and narrates this story of Kuchela Brahmana and understands the nature of Krishna's love and strong affinity for mahatmas will attain the love of Krishna and get liberation from Karma bandhana.

 

Sudama’s episode is deeper than what meets the eye. Most of the folks who hear or narrate the story limit it to the story aspect. But let us aspire to only read in between the lines.

• Never meet anyone, especially Bhagwan, without something to offer.

• Never approach Divinity with a begging bowl. Our Karmaphala comes to us, what comes from Krishna is Grace. If we settle for our cheap trinkets, the best imagined ones from our mind fertile with vasanas, they merely block the uplifting Grace to rise above these vasanas. Bad bargain.

• Spend time with scriptures, live the life by it and this makes not only meeting divinity a possibility but propels us to live above the influence of OET (Objects, Emotion, Thoughts)

• Krishna never even claims what he gave to Kuchela, nor did Sudama seek any. The highest blessings are the ones that come unsought.

• There is no change in Sudama before and after Krishna's meet / blessing, except perhaps his incessant meditative intensity on Paramatma. Sudama never went with a want, nor did he get trapped in the sense pleasures offered by Krishna, after his visit.

• In a sense,  the only feast for Sudama was for his senses, as his mind was always immersed in Hari smarana before and after his visit.

May our minds follow this wondrous example of Sudama. Though we may not be able to rise immediately to such exalted heights, we can at least imitate his attitude in our daily lives, be it in regularly reading scriptures, reducing a vasana driven approach, make some time to connect with the inner Divinity, never approach a friend with a want, behave like Krishna in treating our friends by sharing generously without a request or even their knowledge. May we learn to train our mind to humble its ego a bit by offering that which was only HIS by shedding our mamakara, I-ness. Krishnarpanamastu.

Om Tat Sat

References

• Srimad Bhagavata - Swami Tapasyananda translation

Friendship - Does it matter with whom?

                Friendship is  a wonderful feeling, not restricted to mankind alone. We hear about unusual animal friends, elephant and dog, fox and cat, cheetah and dog¹. Friendship is a very unique experience which transcends the physical connection. It is a special bond that glues even the impossible connection between odds or even the closest possible human relationship as witnessed in long time married couples.

                Friendship has been extolled in Ramayana and Mahabharata. Friendship principles are defined through various characters. We see friendship even in robbers, corrupt people and also amongst saints. Though friendship can be glorified, do the robber friends take each other to a better place by robbing together.

                Many confuse being friendly and loving to all as friendship. This feeling must be taught universally as it helps us to be tolerant to the divergent views of others. But is this friendship? Another frequently suggested romanticized idea is to overlook the flaws and be a friend. I will later on show how this is totally wrong.

                There is also a modern understanding of having friendship for the duration it lasts. Sounds more along the lines of making hay while the sun shines. This is more businesslike and does not constitute friendship.

                Avvaiyar, one of the greatest south Indian poet saints, has given her eternal insights into relationship. The test of a good relationship is what they do under duress. A friend in need is a friend in deed, says an English proverb². Friendship is one of the finest forms of relationship.

Avvaiyar's Moothurai

அற்ற குளத்தில் அறுநீர்ப் பறவைபோல்
உற்றுழித் தீர்வர் உறவல்லர் -அக்குளத்தில்
கொட்டியும் ஆம்பலும் நெய்தலும் போலவே
ஒட்டி உறுவார் உறவு

A water-bird leaves a pond if it dries up. Likewise, relatives leave in times of poverty and they are not true relatives. True relatives are those who stay without leaving even in bad times similar to the flowers (kotti, lilies, neithal) that stay in the pond even when it dries up.

                Thiruvalluvar has dedicated an entire set of 10 Kurals (Natpadhikaram) to highlight this special relationship - friendship. The one that captures the entire spirit of friendship is

முகநக நட்பது நட்பன்று நெஞ்சத்து 
அகநக நட்பது நட்பு.

                         - kuraL 786 ( நட்பதிகாரம்)

Not the sheer smile on the face makes a friend sincere
But, that which makes the heart smile and rejoice is truly dear.

                By these definitions, we should be able to conclude that even the best of robber friends can be a definition of friendship. Indian literature is filled with the wisdom and incidents on various aspects of friendship. Before we rush in haste, let us examine some of the great examples cast in Ramayana and Mahabharata.

                We need to cast aside the currently portrayed TV/media versions of Ramayana and the usual debating points to gain a better insight from scriptures. Many of them do not spend time studying these, but have gathered it from hearsay or other's talking points. The danger in such an approach is we have a totally imaginary understanding of scriptures.

                Lord Rama, is not the mere hero of a pastime story, but an ideal example of being the most ideal person.  He is referred to as MaryadaPurushottama.  Let us take the three examples of friendship he strikes, but whom he treats as his own brothers - Guha, the boatsman; Sugreeva, the vanara living in fear from his brother Vaali and Vibhishana, the brother of his adversary, Ravana.

                Guha, a small time leader of a boating community, sets the tone of friendship. Rama proves that in friendship, both the participants are equal. The status or prowess of the participants are not of any value in a relationship. Nor is their status in the society.  In Guha-Rama friendship, both are of equal stature, though Guha's  friendship morphs as bhakthi. This is often seen in many friendships where one personality is more dominant than the other.

                We see the above pattern repeat for Sugreeva and Vibhishana also. But Rama does not let this adoration alter his friendship. He repeatedly highlights their strengths and is thankful for their contribution.  Rama sets an example of how to treat a fallen friend. Sugreeva is lost in merry making, forgetting the promise he made to Rama in finding kidnapped Sita. Rama implores Sugreeva who keeps procrastinating. Lakshmana is bent on destroying Sugreeva for his folly. Rama had to tone him down and make him promise not to hurt. But repurpose his anger to remind and bring some sense to Sugreeva. This is an excellent example, that we must not give up on a fallen friend or one who goes back on his promise. But is there a case when one is totally bent on violating friendship. We will see this shortly in the case of Duryodhana-Karna.

                Sugreeva's episode also highlights that promises made to a friend ought to be kept at all costs. Rama is caught in Dharmasankata, a choice between two dharmas. Having already promised the Kingdom to Sugreeva he is forced to make a choice of shooting Vaali . Friendship pact also can bind one to making moral choices as our morality can be colored by friendship.

                Vibhishana episode provides extreme insight into the balance of Rama's mind. He not only took the enemy's brother who surrenders under his wing, but also elevates him to a brother. Rama is not moved by the suspicions of Sugreeva or Lakshmana.

                In all the above examples, there is a give and take in friendship. It is never a one-sided equation. Guha gets a chance to serve Rama by taking him across the river. Sugreeva raises a huge vaanara army to support Rama's cause of defeating the Rakshasa army of Ravana. Vibhishana comes to the aid of Rama by providing pushapaka vimana to aid in Rama reaching Ayodhya to rescue Bharata and uphold his promise to return on time.

                While the Ramayana provides glorious examples of friendship, there is not much to differentiate the diversity that occurs in real life. Mahabharata provides numerous examples, but we will limit to only four such pairs of friends.

                Drona and Drupada, being the best of friends in ashram part ways. Drupada promises Drona half the kingdom in the name of friendship. Both Drona and Drupada take this to extremes.  Drona under the pressures of extreme penury is forced to believe that he can claim  half the kingdom. Drupada, not keeping his word, insults the former. This leads to nasty turn of events of revenge throughout both their lives. This gives an outstanding message that intimate friendship can turn to bitter rivalry when egos are not kept in check.

                Duryodhana-Karna form a beautiful bond of friendship, right at the moment, Karna enters the plot. Karna despite having higher internal values cannot maintain this elevated moral ground due to the friendship. They both are genuinely interested in each other, but their lives are the best clue to answering the question, does it matter whom we are friends with.  Karna plays second fiddle during the Lakshagraha incident. He goes to extent of insulting Draupadi as a prostitute to please his friend. Though his core values of charity, valor are not lost, but one can clearly observe Karna's intellect being clouded due to his friendship. Duryodhana is equally placing his trust in Karna. Even when Duryodhana is captured by Chitrasena, despite Karna's fleeing or the entire Kaurava army being routed by a single handed Arjuna, does not dent his faith in Karna's valor.

                Karna gets to know his birth secret from Krishna and also a way to resolve the conflict without wat. Karna knew very well that  Yudhishtra will never consent to fight at any cost, if he comes to know Karna is his brother. Though his personal rivalry with Arjuna comes to the fore, it is his friendship with Duryodhana that guides his decisions. This is a great example of friendship steering the moral compass and the decision making process.

                The episode of Sudama-Krishna showcases  the exact opposite way to treat a good old friend. Sudama, unlike the idiotic TV representations, is a highly pious man in deep poverty. He is often wrongly portrayed as a man with so many children. Reluctantly under the pressure of poverty and the need to feed his family, he treads to Krishna's palace on the behest of his wife. Carrying borrowed poha (beaten rice) as an offering he announces hesitatingly at the gates. Krishna on hearing his name, rushes to the gates to bring him with full honors. Krishna's wives have never seen anyone command so much respect join him without his inputs. They wash his feet with arghya and but Krishna and Sudama's tears of joy seem to be more. In a spell of love and friendship that transcends time the two unequals redefine friendship.

                Krishna reminds Sudama if his wife had sent any gift, as Sudama is too ashamed to offer. This teaches an important lesson that in our past Indian culture, no one, especially ones in higher states of love, relationship, status is visited empty-handed. Krishna blesses his friend without him asking anything, having understood his state. Krishna, like Rama sets a practical example of friendship. It is noteworthy to note that Sudama does not go and ask for help unlike Drona who goes and demands his share of kingdom.

                Arjuna-Krishna friendship is the epitome of friendship. Though separated by years, they bond not only on mutual respect and love but a special relationship. This comes to light when Arjuna confesses to Krishna after his VishwaRoopa Darshan in Bhagavad Gita. Krishna on his part seeks unfaltering friendship with Arjuna when Agni seeks to give both of them benedictions for helping him burn the Khandava Vana to cure his ailment. Krishna gives continuous support and advice throughout the trials and tribulations of Pandavas. He personally leaves no stone unturned to seek peace, to avoid untold number of deaths and related miseries for the living. But out of this friendship is born Bhagavad Gita, song celestial.

                Arjuna despite getting the best wisdom in the heat of battle, retains only what he needs to do and not the entire purport of Gita. Krishna out of extreme love blesses him and the mankind with Anu Gita. Again after years, he goes back to Krishna for another session, Uttara Gita.

                Though Arjuna may not have followed everything taught by Krishna, he is not judged and out of extreme love based on friendship, Krishna keeps giving the deepest secrets of ever known to mankind in the simplest expressions.

                These instances show that there is wisdom in the saying, "Better be alone than in bad company”. Friendship with the bad is a drain on the mind and impacts the thinking capability with the burden of unwanted heaviness of a relationship. Friendship also needs nurture of time.

                One can raise on the shoulders of friendship like Krishna-Arjuna or fall as witnessed by Karna-Duryodhana. The characters involved in friendship ultimately determine the outcome of friendship. Though in all cases, friendship may cause the heartwarming of those involved, it has different outcomes depending on the intensity, nature of participants, duration, egos and actions involved. Friendship is nonetheless a transforming experience. If one chooses to work on oneself, the quality of friendship seems to also elevate. Bottom-line whom we befriend  and what we do with our character are going to determine the experience of friendship.

Om Tat Sat

References:

1. http://channel.nationalgeographic.com/wild/unlikely-animal-friends/

2. http://www.phrases.org.uk/meanings/a-friend-in-need.html

Why Rama is my best friend?

                As the whole world celebrates Friendship Day, I am forced to ponder on whom we resonate with the most. I have to confess as I pen, rather type this article, I have been driven to write, not a choice. We idealize and idolize the ones we adore mirror ourselves. It is a psychological fact that we connect and like others whom we are like. This likeness may be incipient idea or maybe something exactly identical, while the former is easily spotted the latter is seen only in exalted states of meditation.

                It is also easily observed that the ones we think about constantly, our psyche molds itself to such a passionate outlook. In my personal experience, I have come across many couples married for few decades, who are still deeply in love with each other, resembling each other like brother-sister, though their wedding pictures show the contrary. Such an amazing transformation can be seen even in their thoughts for it has been observed such couple even communicate with each other without any words or gestures.

                If the above observations can be a guide, it is easy for us to interpolate having a greater ideal closer to the heart mold us into this higher state. For centuries Rama has been the ideal that guided the psyche of the masses. Even in Mahabharata times, he is being recounted as a model, as a person to emulate not mere avatar. Rama personifies the highest human ideals and no example can be better than his life.

                The Indian society has always emphasized reading Ramayana and Mahabharata on a daily basis to influence these values in a subtle way into our lives. Apart from this daily reading, there were pravachans, bhajans, kirtans etc which effused this divine aroma of greater ideals in our day-to-day living.

                Rama lived this highest ideal and hence he is lovingly adored as Maryada Purushottama. The standards set by Rama are very extraordinary and stretch the normal humans beyond their fixated basal stance of mundane existence. His virtues are countless as his nature. He sets the example of an ideal son by listening to the commands of his father, even though they were wishes of his step-mother. He demonstrates Tyaga. He is able to renounce the kingdom despite being the next in line.

                Rama sets an example for ideal friendship. He not only makes Guha, the boatsman and Sugriva, the vanara living in fear of his angered brother Vali, but also the enemy's brother who surrendered, Vibhishana as his friend, his brother and lives by that pact.  The ability to look past the negatives surrounding others is a great virtue lived by Rama. He does not give in to the doubts of even Lakshmana or Vanaras to view Vibhishana with suspicion.

                The idea is not enumerate the great virtues of Rama to emulate at this juncture. It may have to be for another day. But as easily understood these great innumerable virtues were seeping into the nation's psyche subconsiously and this has halted with the current way of living. Neither are these values extolled nor are the sources like Ramayana. In certain cases, due to motivated elements, great effort is being made to downgrade Ramayana as Iliad of Homer or some other great works of Shakespeare.

                Ramayana means in the Path of Rama. The nation that had been silently walking behind this ideal Rama is now marching to the beat of EGO. An interesting acronym for EGO is Edge God Out. As long as we were including Rama in our lives we were having his ideals and virtues as a guideline.

                Yajnovai Vishnu says Vishnu Purana. The highest Sacrifice that God has made is create this universe in one sense,though he has not left his true nature. This Universe will not be in existence but for his sacrifice to give up a portion of HIS nature. This example of the highest Divinity to do Tyaga is embodied in Rama Avatar.

                Rama doesn't hesitate to Tyaga the throne. Rama Tyag's the false values of pride and ego when he makes Guha, Sugriva and Vibhishana as his brothers. Rama Tyags ego when he demonstrates humility when he meets great Rishis and Sages. Rama chooses the higher dharmic path when it comes to Vaali vad, even though it has become controversial today. Interestingly, Vaali, the so called victim tells Rama that he did the right thing before giving up the last breath. Rama demonstrates this spirit when he asks Sita Mata to demonstrate her virtue by jumping into fire. Though it must have pained Rama the most, he is ready to do the right thing. (Rama does not actually ask Sita to jump into fire, Sita makes this call herself to protect Rama's honor. We will be seeing this exclusively in an upcoming article - Sita's Agnipariksha)

                Rama sets the bar for ideal ruling. Even today in India , we call a great rule as RamRajya. It is said all the denizens of Ayodhya entered Sarayu river and got Moksha when Rama left his body. But even with such display of Grace, there is a heart-wrenching episode of pregnant Sita Mata being asked to be left at Valmiki Muni's ashram. This evokes numerous question, did he even love Sita, why display such cruelty to a pregnant wife, etc.

                Rama wanted to provide an encore example. He again displays Tyaga. As a ruler, he sets aside his personal likes, dislikes and puts the subjects of his kingdom at the core of his actions. The smallest rumor from the worst critic can flare up to consume the peace in the kingdom. No amount of proofs can silence the nature of tongue wagging detractor, except such a clinical approach. Rama showed that swallowing such a poison has evoked criticisms only on his actions thereby nullifying the potential critic's focus on his beloved's chastity.

                All this came together in my mind's eye when I heard Swami Tejomayananda recite an incident where Ramakrishna Paramahamsa was asked to give a concise insight into Bhagavad Gita. He simply kept chanting Gita..Gita..Gita..Gita.. till it phonetically flipped and appeared as Tyagi Tyagi. Tyaga is the real essence of Gita. Tyaga is at the heart of Indian spirituality. There is no one who signifies Tyaga better than Rama.

                Hence Rama, despite radiating all great virtues outshines the other virtues when it comes to Tyaga. Rama has guided millions over time. May this real boatman, Rama be my guide to cross this Sansar of misery and ego. May his grace continue to guide all those who chose to emulate his life. May we cultivate Tyaga, not based on vrakti(dejection) or vairagya(dispassion) or situational compulsion, but one based on choice. This Tyaga will help us to discover our real state of our mind and rise from the basal animal state. May Rama be our moral compass, our hero but most importantly our true friend and guide. May his life be a milestone when we reach cross-roads in our own lives.  May his examples continue to be a beacon in our lives filled with all sorts of distractions.

Om Tat Sat