Rama's example of how to handle extreme reversals

            All of us have experienced an unexpected success or an earth shattering heartbreak at some point in our lives. To many their life is either a series of good peaks or the low valleys, depending on the prism. While an (un)expected success can mess with the mindset of some, life being a great leveler balances it out with enough failures to temper the excess. For instance, someone having years of superlative success in their business can make one small costly mistake to dent their position and pride. Yet there are some, who seem to have a meteoric rise fueled by their current Purushartha and Prarabda resulting in directly feeding their ego. Many asuras like Ravana, Hiranyakashipu or even asuric men like Duryodhana exemplify the point. 

            On the other hand, we are used to the other extreme, where we face one problem after the other. It is not uncommon to see someone repeatedly being plagued by problems. Failure in studies/work despite efforts, breakup with a lover, death of a spouse, child or parent, repeated setbacks are all part of daily lives. While the repeated failures are disheartening to most of us, sometimes even a single one of them is enough to break the toughest of us.

            In the rarest of instance, someone can experience the complete swing from their highest point to a very low one in a short period of time. This gives us a window into how a person can handle these extremes. Rama gets thrust upon such a situation on the eve of his coronation. How this Purushottama handled these is the best example for all of us to emulate!

Storytime:

            Rama was born with superlative qualities and a known path to be the next ruler. There was no challenge to him in his gunas or the political scene. Having married Sita, they led a very contented life of servitude to the citizens of Ayodhya. He won their hearts through exemplary actions. Dasaratha, understanding the pulse of the people, desired to make Rama the crown prince and next regent. He makes an earnest plea highlighting Rama’s qualifications and seeks the permission of the ruling elite of his empire and the eminent citizens of Ayodhya.

            Not only they concur with Dasaratha, but also they like to effect this change immediately. Dasaratha happily obliges and declares to coronate Rama the very next day. Dasaratha then requests Vasishta to prepare for the coronation, who gives detailed instructions along with Vamadeva. After initiating all these preparations, Dasaratha instructs Sumantra, his charioteer and minister, to fetch Rama. All these events happen behind the back of Rama, as it was not customary for him to get involved in official activities. Rama appears in front of the court, prostrates before Dasaratha and stands humbly with folded hands. Dasaratha provides him an excellent throne and informs Rama that on the Pushya nakshatra, the next day, Rama will be coronated as Yuvaraja. 

After everyone departs to prepare for the exciting day ahead, Dasaratha once again asks Sumantra to fetch a puzzled Rama. He instructs that Rama and Sita do upavas for the night and sleep on kusha grass. He is afraid of the planetary positions and feels these adequate counter measures will ward off their ill effect. Even the ever righteous may act under impulse (सतां च धर्मनित्यानां कृतशोभि च राघव  - Valmiki Ramayana (VR)- 2-4-27) felt Dasaratha’s anxious mind. Rama and Lakshmana sought the blessings of Kousalaya meditating upon Vishnu. Sumitra was also present. Sita was fetched as well. Though Kousalya had already heard the news and gave away cows and diamonds, when Rama informed her of the details, she burst into tears of joy. 

Rama addressed the smiling humble palm folded Lakshmana to assist him in ruling the Kingdom.  Rama felt his life and the rule as an extension of his affection for Lakshmana (जीवितं च हि राज्यं च त्वदर्थमभिकामये - VR 2-4-44). The anxious Dasaratha again sent Vasisthta to instruct Rama on the finer aspects of the upavasa. Rama immersed immediately in following the instructions and was oblivious to the events elsewhere.

Meanwhile Manthara enraged at the turn of events poisons the mind of Kaikeyi, who in turn invokes the two boons from Dasaratha, given to her in the past. With one boon she sought Rama to go to Dandakavana for fourteen years and she used the other to seek Bharata’s coronation. The former uprooted Dasaratha but repeated abuses of Kaikeyi shook the very foundations of his existence. The thought of separating himself from Rama was too much for him to bear and he fainted repeatedly only for the waiting Kaikeyi to abuse further. His pleas fell in her deaf ears, yet her obstinacy only grew stronger as Dasaratha was cornered by his own words. Even repeated falling at her feet made no dent on Kaikeyi’s focus.

As the arguments continued through the night, Dasaratha desired to see Rama. At the crack of dawn, Vasishta entered the city and eventually the palace seeking Dasaratha’s presence. Sumantra carried the news to the King who could barely overcome his emotions. Kaikeyi informed Sumantra to fetch Rama immediately. On being informed, Rama opines that Kaikeyi must be inciting Dasaratha to go beyond in celebrating this grand occasion, as she had been his well wisher. Lakshmana joined them at the door with folded hands and his bow. As the brothers rode in the chariot, they saw the preparations for the ceremony amidst the gathering of thousands of men and women.

As Rama entered, he prostrated at the feet of Dasaratha and Kaikeyi only to be puzzled at his father’s fearsome form, who could barely utter “Rama”. Unable to bear Dasaratha’s plight, he sought some explanation from Kaikeyi wondering about his health, well being of Bharata-Shatrugna and even wondering if he had committed any offence. Kaikeyi spoke arrogantly that redeeming her boons brought misery to Dasaratha as it was not favorable to Rama. Rama declared even if it meant jumping in fire or drinking poison, obeying his father’s words was his primary objective and will bring to fruition anything Dasaratha desired. Kaikeyi informed about the two boons she sought to make Dasaratha’s words a reality.

Rama declared that he will leave for Dandakavana this very day, clad in rags, and was happy for Bharata without a second thought. The only thought that troubled him was why Dasaratha was not greeting him like before. Kaikeyi urged him not to tarry and accepted Rama’s suggestion to fetch Bharata immediately. To Rama’s concern for Dasaratha, she responded that Dasaratha will neither bathe nor eat till Rama goes to the forest – (पिता तावन् न ते राम स्नास्यते भोक्ष्यते अपि वा  -VR 2-19-16). Dasaratha faints at this cruelty which provokes Kaikeyi to goad Rama to leave. 

Rama was able to clearly understand the picture and informed Kaikeyi that she could have directly given the instructions to him, thus sparing Dasaratha of the pain. Rama departed with the angry teary eyed Lakshmana after circumbulating Dasaratha and Kaikeyi. He circumbulated the auspicious materials kept for coronation. Valmiki declares just like the night is unable to rob the beauty of the moon, this loss of kingdom had no impact on Rama, who was like an ascetic, beyond pain and pleasure. Refusing the chariot, friends and citizens, he entered Kausalya’s abode to inform her about his departure and seek her blessings. The people around could not discern the impact of the events on Rama (नालक्षयत् रामस्य किंचिदाकारमानने – VR 2-19-36). Valmiki goes through the pains of documenting the true state of Rama’s mind as naturally abiding in ecstasy as the cool autumnal lunar rays. (उचितम् च महाबाहुर्न जहौ हर्षमात्मनः  - VR 2-19-37). It is important to note the easy to anger Lakshmana too kept his senses subdued due to the towering presence of calm Rama.  He ensured there was no instigation to the emotions of the people around by keeping his calm. As he entered he greeted and saluted the elders, the Brahmanas and the elderly women at the different gates. 

Kausalya’s enthusiasm was meted with Rama’s decision to go on exile at the behest of his father’s words. As Rama revived the fainted Kausalya, she turns to lamentations. She insists on going with Rama which enrages Lakshmana who pours his rage at Dasaratha’s decision. He declares to burn Ayodhya and all those who oppose Rama, even if it meant death to his own father. He declares if Rama enters blazing fire or forest, he will do it ahead of Rama (दीप्तम् अग्निम् अरण्यम् वा यदि रामः प्रवेक्ष्यते | प्रविष्टम् तत्र माम् देवि त्वम् पूर्वम् अवधारय || - VR 2-21-17). Words of anger and valour from Lakshmana revived the spirits of Kausalya, who asks Rama to take the next steps. She pleads that as a mother she can override this mandate and asks Rama not to embark on this exile.

After consoling Kausalya with anecdotes and dharma, Rama directs his speech at correcting Lakshmana’s anger. He continuously educates about his duty to abide by his father’s words and sought Kausalya’s permission to leave. He questioned Lakshmana’s position on siding with his mother, despite the dharma he was expounding. He tried to reason out that only actions where Dharma, Artha and Kama are together ought to be initiated. (If only one or two only are met, then dharma ought to be upheld). Since Dasaratha is alive and following dharma, Kausalya cannot abandon him like a widow and follow Rama to the forest. Thus having convinced his mother and consoling her to focus on her dharma, Rama averted more than a political crisis.

Rama viewed Kaikeyi’s mental agitation will not cease until he left the kingdom, so he urged Lakshmana to help him make a hasty exit. As Kaikeyi’s agitations will further exacerbate Dasaratha’s agony. He attributed her fall from a cultured loving and lovable status to दैवात्, divine accident. Rama elaborates to Lakshmana that he was not having least grief about the obstruction of the coronation as he had controlled his mind with his intellect. (एतया तत्त्वया बुद्ध्या संस्तभ्यात्मानमात्मना | व्याहते अपि अभिषेके मे परितापो न विद्यते || - VR 2-22-25).  Lakshmana repeatedly vents his anger at this trickery and suggests they deal it by force. Finally he declares himself as a servant of Rama and resolves to follow his dictates. Kausalya again tries to convince Rama to take her to the forest, which he firmly denies. Finally she yields and blesses Rama for a complete sarga. 

In case of Sita, Rama tries his best to make her stay only to find her more deep-rooted in dharma, her resolve and love to accompany him during the exile. It takes a strong heated debate for Rama to accept Sita’s viewpoint. Rama’s attempt in making Lakshmana stay back in Ayodhya also failed. Rama then takes his time to give away all his wealth, honor vedic scholars and numerous Brahmanas. Having accomplished their objectives, the trio went to meet Dasaratha for bidding adieu. 

Rama assures that he doesn’t crave for kingdom, even happiness or Maithili, nor heaven or even life. (न एव अहम् राज्यम् इच्चामि न सुखम् न च मैथिलीम् | त्वाम् अहम् सत्यम् इच्चामि न अनृतम् पुरुष ऋषभ || VR 2-34-47) (This is not a mental position based on dejection, but based on deep desireless jnana). Sumantra tried his best to lay logical arguments which fell in the deaf ears of Kaikeyi. Dasaratha desires to empty the coffers and send all the grandeur to the trio heading out, only to be refused by Rama. A relieved Kaikeyi returns the favor by giving them pieces of bark to dress up as ascetics. Shortly thereafter, Rama, Sita and Lakshmana leave Ayodhya charioteered by Sumantra.

Practical applications

• Be grounded in success - When success happens due to the past or current karma, do not let that go to the head. Stay composed, not that one must entertain a pessimistic outlook of a possible change. But one must understand success is due to a variety of factors, not merely our own.
  
  
  
  
  

• What defines you? Let it not be failure - Do not let failure or the loss of something very close to you define YOU. Once we keep reminding that the events happening to the body, mind and intellect are not what define our real SELF, it becomes obvious to counter these huge catastrophic events. Rama repeatedly informs others and himself that he is not going to grieve over the loss of kingdom and is ready to sacrifice even Sita and his own life.
  
  
  
  
  

• Be the role model – Follow Purushottama - Take notes from how Rama uses his calm, superior intellect to lift his mental agitations. This shows that mind of even an avatara gets perturbed if not constantly lifted. Eventually in Krishnavatara, Krishna gives this experience as advice to Arjuna in BG 6-5. Rama sets the example thus setting the stage for Krishna’s discourse.

• Be kind, think about others - If others like to partake in our misery or situation, it is not an opportunity to dump our baggage on them. Rama reasons it with Sita after giving her enough warning about the troubles in forest living and accepted her argument as it was rooted in Dharma. He uses the same approach for Lakshmana, but in case of Kausalya, he reminds her duty was beside Dasaratha.

•  Be fair – Dasaratha wanted to empty the coffers to make Rama’s stay in the forest comfortable, but Rama remained steadfast to use the opportunity to the fullest. Do not take advantage of others emotions. The same was the logic when he requested the citizens, who wanted to follow behind, to stay true.

•  Be Prepared – Rama and Lakshmana brought their entire weaponry, though they went to live in the forest. They did not forego their responsibility as a kshatriya to protect the sages. Your life situation is not an excuse to perform your duties.

• Hold no grudge - Kaikeyi – Rama harbored no ill-will against her actions as she had a long history of being righteous and loving. He ensured that all the people around him who respected his views also respect Kaikeyi, thus effectively shielding her. We see the normal Kaikeyi back shortly after Dasaratha’s death, during Chitrakuta visit. Read the real reason for Agnipariksha, it was for Kaikeyi and not Sita.

• Be thoughtful – Rama after repeatedly confirming Lakshmana’s intent to follow, agreed to let him accompany. Despite Rama’s constant presence, we see his anger is not easy to temper. He was quick to judge Bharata and was ready to wage a war during the latter’s visit to Chitrakuta. Rama in great wisdom put that raw energy to good use in the next fourteen years; else such unbridled energy would have been catastrophic to the society.

• Be generous – Rama gave away all his wealth. There are many who can bequeath to some worthy cause, yet fail to have the vision letting years and decades of wealth accumulation go to waste. We may be personally undergoing some great misery, but that is not an excuse for not doing the right thing or lacking a vision.

• Actions during the calamity matter – Rama did not let his face or actions reveal the gravity of the situation. It was not an artificial attempt, but one that came from deep viveka and vairagya. Yet he did not let this great turbulence to affect his outlook, actions or countenance. He kept the overbearing positive influence to let the citizens and family express their shock calmly, though it was ripe for revolt.

Ramayana is not a myth or a fairy tale. It is history. But more importantly it is a spiritual aid. Diving into this ocean, one can fish the great treasures hidden, based on one’s efforts. Unless we study it regularly, apply in our daily lives and benefit ourselves and others around, the very purpose of Valmiki will not be served. Let us make every effort to study the original, even if we do not follow Sanskrit, through transliterations. Constantly meditating and reflecting on the wondrous qualities of Rama is perhaps the easiest way one can effect a transformation of our lower self to something akin to our true state. May Rama’s grace help us in this endeavor as his nama is the only taraka mantra, capable of liberating us from this samsara sagara.

ॐ तत् सत्

Hinduism - the antithesis of a Spiritual Blackbox

            Sanatana Dharma rests on the bedrock of its hoary tradition of inquiry into the SELF. Ironically, today we find Hinduism far removed from its ideals. As the pace of materialism picks up in the world, more objects and ideas get more abstract. This may be out of convenience or ignorance. Traditionally, the six darshanas of Sanatana Dharma had many sub-schools and acharyas. Today due to the ignorance of the masses, coupled by market share fighting by New Age Gurus who steal all the ideas and rebrand it as their own discovery, many ideas have become mixed up. While the positive note is one need not be wedded to any one school of thought, the flip side is no one really understands what is being communicated, nor is there any first-hand experience. Spirituality has become a black box.

Black box

            Black box is an abstraction where the entire system is solely viewed as inputs (stimuli) and output(s). There is a complete lack of transparency of the process within the black box. Most of the readers are aware of the Black box, a device usually hunted for after an airplane crash. But most of us are not aware that almost everything we handle around is a black box. This may include hi-tech objects like a Smartphone or computer. Yet this also pervades to simple things in life. Many are not even aware of where or how our food comes from. Many have permanently removed themselves from the kitchen, except for eating food from outside, thus creating a black box around food. The input is buy food from a restaurant or packaged food. Output is usually ailment in the long run, but the lure is convenience.

            When even critical requirements like food have become a black box is it any wonder that Spirituality is an even more mysterious black box!! It almost seems like an oxymoron of separating SELF from itself. In the path of Spirituality in Sanatana Dharma, the biggest black box, Brahman itself, is challenged.

Existing blackbox models - convenience religions and gurus

            Abrahamic models reiterate blind belief through the whip of fear of eternal damnation or the lure of eternal heaven, which limits their spiritual understanding. All Abrahamic religions center on blind following the dictates of a prophet who is the only one who was authorized to get limited wisdom. It has to be accepted as correct else it gets retaliated as heresy with even fatal consequences. Even if science proves their idea of Sun setting daily in a muddy pool is wrong, no islamist wants to accept it. Hard core Christian still has issues with fossils and timelines prior to 6000 years even today, giving rise to Flat Earth theorists of 21^st century.

            Abrahamism relies ONLY on circular logic. Follow what prophets said. How did they get the information? - from God. Who gave the proof about these Gods they follow? – Prophets. Can anyone else validate or verify the information. No, because that was the last prophet and you cannot be one. How to explain the oddities in the world? God created it and HE must be compassionate else God will get angry and destroy you. The lousiest argument they put forth is that of afterlife. If you do not sign up under their banner, you are guaranteed HELL, even if you are Buddha, who was born prior to the age of their Prophets.

            Today many New Age Gurus exist, who declare either there is no need for Vedas, even for teaching a Hindu follower base, or say these abstractions can be done away with and replaced by their simpler lectures. Worse yet they market themselves as Yogi without respecting the Yoga darshana, an integral component of Sanatana Dharma. In short, they exploit the ignorance of the masses to give corrupt, self serving lectures which do not take the followers anywhere, spiritually.

Criteria and qualifications

            Understanding this backdrop is critical to see the contrast. In the journey of Self discovery the idea of questions is essential and very central to the progress. This is evinced from the fact; we do not have one Upanishad, the highest essence of Vedas, which is not in a question answer format. Blind rabid questioning leads one nowhere. Questions should be based on understanding whatever wisdom that has been shared, imbibed and incorporated into daily life. Without this foundation, curiosity based or kutarka questions do not yield positive results. 

            Questions also must be based on the values one follows. If a person is untruthful, yet wants to know the merits of being Truthful, if there is a genuine quest, it is possible. But if one were to be hypocrite, their questions lead one nowhere, even if the person is endowed with wonderful intellect. Sincerity behind the question unravels the wisdom that comes its way in response to the quest. Certain prerequisites exist for any venture. One must have the qualities of a good student, for the questions to be meaningful and the responses to be effective. The spirit of inquiry works with the associated good attributes like Viveka and Vairagya. These attributes may not be needed for vyavaharika inquiry like science, but are crucial in Atma vidya.

What is the way forward?

            We have studied the mindset of modern Hindus which has got an inversion of its values. A very potent weapon – Secularism has been unleashed on the Indian society with devastating consequences. First we need to develop the mindset for spirituality by developing the right values. Instead of focusing on acquiring the right prerequisites, we bring our shortcut habit even to this inward journey.

            A terminally ill patient who has minutes cannot extend it with millions of dollars. Similarly bringing our outsourcing mindset we cannot have somebody else evolve in our place. This laziness will not work in this arena. Instead of taking time to develop virtues, one cannot compensate by going to a New Age Guru for a quick prescription nor does spirituality take root by mere blind belief like with the cults that follow prophets.

            Every aspirant has to focus on the roots. If we nurture the dharmic roots, we will have nice spiritual fruits that benefit both the individual and the society. Sanatana Dharma doesn’t believe in mass following or generic prescriptions as every individual is unique. 

Does that mean there is no need for a Guru?

            Just like there are prequalifications to even appear for an entrance examination in any field, these virtues prepare the traveler on this spiritual expedition.  The Guru can aid by sharing tips due to the awareness of the path and compassion to help the disciple, but it is up to the individual to do the tapasya. This is where the circular logic of the Prophet based religions is trapped in its own quicksand.

            Sanatana Dharma recognizes and emphasizes that Moksha is happening at the individual’s level for the Purushartha and Divine Grace. It is not an experience of the Body-Mind-Intellect as hinted by the word Self Realization. This state can be achieved through diverse paths, depending on the Body-Mind-Intellect of the individual, which is constantly shaped by the battle of two forces – Vasanas and Purushartha. This never ending tussle that shapes the Janma-Karma-Janma cycle is also referred as Samsara. The different Vedantic methods like Bhakti, Jnana, Karma Yoga and also other Dharmic methods like different types of Dhyana culminate in the same outcome – Moksha. When this experience happens it is called Atma Pramana, the individual Atman tastes the proof itself.

            In Prophet based religions, even if a person stumbles upon this state, as a religious leader, exclusivity of experience is given only to that person. No one else can even remotely experience this level as it was anointed upon them. This is where Sanatana Dharma differs fundamentally and it declares that anyone can reach this exalted state, but it is also our birth right and duty. Though the vasana baggage can color the lower levels of this experience, at its highest level, the experience seem to find common ground amongst great rishis. This is called Apta Pramana. These experiences of Aptas transcend time and space. 

            The collective framework of such experiences, pathways, guidance on the potential obstacles and doubts are all codified in many texts like Upanishads. The essence of all the Upanishds and Vedas is extracted for all humanity by the grace of Sri Krishna in the form of the Bhagavad Gita. They all point to the collective wisdom of numerous Rishis of the yore. Due to the special efforts and love of VedVyasa, they have been codified as the four Vedas – Rig, Yajur, Sama and Atharvana. The Vedas are the sound form of the Brahman, thus called Shabda. The ultimate proof of the highest spiritual experience and the methods are the Vedas and hence it is called Shabda Pramana.

            For millennia, every aspirant and truth seeker has found their Atma Pramana validated by others experiences in the form of Apta Pramana which resonates and relies on the Shabda Pramana.

 

            Enter the New Age Guru. They claim there is no need for Shabda Pramana, demand their Atma Pramana as ultimate, which cannot and must not be compared with others as it is their individual experience, else their brand becomes unmarketable. Any Guru who steals Sanatana Dharmic ideas but says no need for Vedas or its associated literature, markets themselves as Yogi, a level which their disciples can aspire but will never experience is a sophisticated fraud.

            To achieve Self realization, the foundation is Purushartha. Guru’s grace, parent’s role and society rooted in Dharma provide the necessary impetus and ecosystem. None can substitute our own Purushartha – our own Sadhana, Tapasya. Emancipation is still at the individual level, though the fruits are Universal.

            A Guru is like a school teacher who can coach, explain the topics and doubts, give practice, treat different students according to their temperament, but the teacher can and will never take our place in the examination. Guru is seen widely as a crutch or replacement for the individual effort in today’s society. This is a deeply wrong fallacy that has led to many pseudo and limited Guru Factories that churn out disciples in thousands and millions, more like a business. Guru out of compassion is giving and giving, wants to share their Atma Pramana to anyone who comes in contact. An abundance of compassion wells in every genuine Guru. They may take the form of Swami Sivananda who wrote over 300+ books to share the inside bliss. It may take the shape of Swami Chinmayananda who tirelessly spread the wisdom of Bhagavad Gita to the masses, practically for every single day for four decades. The proof of such wondrous sharing of their experiences is the reason why India has a treasure of spiritual literature in form of works of Alvars, Nayanmars, Siddhas, Dasas and many more. If one sees past the subtle differences of the philosophies, the spiritual experiences seem to be common across the board. All of them emphasize that our efforts alone as the sole ingredient that is necessary, while Guru’s/Bhagwan’s grace merely accelerate the progress.

            Personality worshippers devoid of any accompanying values or virtues or Purushartha, are more like sports fan than a spiritual seeker, a moniker often given by New Age Gurus to keep their followers egos fed. The real purpose behind any Spiritual journey is to constantly keep the Seeker prepared and the only way is to incrementally work on their virtues.

            Sanatana Dharma believes that with Avidya, ignorance, covers Brahman / Bhagwan, it results in the fall of the Atman to the perceived lower levels.

            Bhagwan + Vasanas => Man. This implies as man works at the destruction of vasanas, they attain the highest perception of Bhagwan. The experience of many Aptas is at a higher level all the paths prescribed under the umbrella of Vedas not only lead to the same goal, but also coalesce. As one gains the true wealth of these character traits, the path becomes not only clearer but also the journey becomes more attractive and compelling. There is no mystery in the process. The black box ceases to exist. We saw in an earlier Q&A on why we cannot perceive Bhagwan now? 

            On this wonderful auspicious Rama Navami, let us make a commitment to slowly but surely make efforts to improve ourselves. Sri Krishna in Bhagawad Gita (Chapter 6, Sloka 5) urges us to lift our lower self with the higher Self. He also says that we are either our own best friend or worst enemy. If we follow his prescription there is no black box, else we are tossed back into Samsara chasing one black box after another, hoping that magically we will be taken care of. May Rama’s life be our inspiration, may his infinite gunas be a model for us to shoot for. May Rama’s grace inspire all our good vasanas to get active overcoming our patented tamas. May we exert Purushartha towards this ParamaPurusha, whose lotus feet is our sole refuge. Jai Shri Ram.

Om Tat Sat