Evolution through Rama kainkarya

            Ramayana obviously revolves around Bhagawan Rama. Though HE performs many wondrous acts including the killing of Ravana, Rama’s presence and contact elevates everyone to operate at a higher level and contribute for a bigger cause. As Rama was understood even during his times as vigrahavan dharma, embodiment of dharma, he set very high standards for himself, even in the face of extreme calamities.

            One of the impacts HE had on the people around him was to uplift their standards. Consequently as everyone wanted to operate on a higher dharma frequency, they all seem to get tuned to HIS goals and mission subconsciously. It almost seems like all the rivers flowing to meet the ocean, everyone dharmic gets polarized to join his team, contribute big or small and be part of something important. We will investigate some prominent characters and understand this fact with the idea of applying it in our daily lives. Rama kainkarya during Ramayana is not the same for our times, so we will apply this idea as the relationship between Jivatma and Paramatma.

Sita: Unlike Lakshmana’s wife, Urmila, who listened to her husband’s desire to have her stay in Ayodhya, Sita openly, challenges Rama. She declares it not only her desire, but duty and responsibility to share the path of Rama. Rama’s genuine desire was to protect her from discomfort and she used the same argument to turn it on its head that she will be most unhappy with the separation.

• When deep dharmic subtlety is not merely understood, but practiced in daily lives, one fights to be part of Rama’s journey. Mere anticipated discomforts of the future get trivialized in the mind that is fixated on the highest purpose in life – dharma (which is the other side of Moksha and hence inseparable)

• The more practical implication for a husband and wife is that both must actively strive to be on the same page, not the one driven by their desires but one rooted in dharma.

Lakshmana: Being a lifelong shadow of Rama, it is not that he didn’t have his own opinions, but Lashmana found his greatest joy in serving him from the most mundane chores to being the lead fighter in Rama’s army. He vocally fights hard to cement his position behind Rama, heading for vanavasa. Rama tries to create giving him an opportunity to revert his stance early on, but finding him too strong in his position and hence relents.

Rama kainkarya at the level of Lakshmana’s investment is extraordinary. That is why when Rama finds the unconscious or near dead Lakshmana in the battle, declared that the war’s outcome didn’t matter without Lakshmana. Lakshmana is the best example for us to show the spectrum of issues in Ramayana – the path of Rama. He had the tough job of consoling Rama when Sita was kidnapped and even save the world from Rama’s fury. He was falsely accused by even Sita so he can go and search the source of Rama’s distress call; the one Maricha did in his deathbead to trick them. Lakshmana was brought down twice by Indrajit, whom he killed in a final encounter and once by Ravana. Standing by Rama or Dharma will extract a heavy toll. We see that in case of his ancestor Harischandra, how he was put to an extreme fire test for merely wanting to be truthful.

• The dharmic path is very arduous. Yama tells Nachiketas in Kathopanishad - क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ||(1.3.14)

• Commitment to Dharma may test our limits, but one must be assured that these tests are intended for the benefit of ourselves and others as they are controlled conditions where Bhagawan wants to highlight us as a special cast. Be brave and march forward.

Kausalya: Kausalya desired to follow Rama into the forest. But unable to counter Rama’s well constructed logic, she understood her place was to be beside her husband who was still recovering from the shock of the scheming Kaikeyi. Her larger dharma was to be with her husband not her desire - her son. Desire to do Rama kainkarya elucidated this subtlety to her.

•  Understanding the real role in the mission is critical. This can be automatic if one is fine-tuned to one’s own dharma or to the advice of scriptures or the wise.

Bharata (and Shatrughna): Bharata was eager to replace himself with Rama on the throne, thus getting rid of the infamy. Unable to convince Rama with his wondrous arguments, which was effectively nullified by Rama, his mission of crowning Rama failed. Rama being steadfast in his word given in the presence of the late Dasaratha could not shake off Bharata’s nishta. Though Rama made him to stay as Ayodhya’s caretaker, Bharata took Rama’s sandals thereby making Rama the proxy ruler. To further his commitment, he stayed in Nandigram, a forest on the outskirts of Ayodhya and administered from there leading the same lifestyle as Rama. Shatrughna was only desirous to serve Bharata in all his endeavors and hence confined his role to just that.

•  One may not be able to achieve all they desire, even in the dharmic path, but one must strive harder to deepen their stance and dharma alone protects us here and in the after.

• Rama may have denied Bharata from joining his mission or altering it, but could not stop Bharata, as an individual from raising the standards set.

Guha: A trivial forest dweller tribal with no access to culture, yet Guha raises the bar by his stellar dedication and commitment to Rama. He seeks Rama’s stay which obviously was not going to happen, but this love raises him to earn the status of a brother. Guha captured Rama’s heart by his simplicity and loyalty.

• Doing our cameo for Dharma is crucial as each cog in the wheel has a place.

Jatayu:  A classic example of not letting our known limitations from not discharging our Dharma. Knowing Ravana’s vast superior strengths and his fate if challenging him, Jatayu stayed true to the course. He manages to save the breath long enough to convey Rama of the kidnap. Rama is so moved that he performed his funeral rites as if he would have done for his father, despite Jatayu being a bird.

• Do not worry about the consequences of following Dharma. Doing Dharma itself is the biggest reward, but the ripple effect of either following or not is much larger than anyone can fathom. Can we estimate how much impact that us as a single individual following dharma or as a family can impact the future generations?

• Many times we let the challenges stun our strengths and duties. We see contrasting examples in Godavari River and Jatayu, the later focused only on Rama kainkarya.

Kabandha: A cursed gandharva who perishes trying to consume Rama and Lakshmana for a meal, still finds a useful role. Kabandha on regaining his normal form informs Rama to get Sugriva on his side and head towards Sabari for finer directions.

• Do not let your present state of Adharmic disorientation from not reaching your true potential. Encounter with Rama will remind you of your kainkarya. When one comes in contact with a higher principle, one gets elevated. This can happen to us by satsanga and regular study of scriptures.

• Unless we elevate our standards to approach dharma, one may be unable to perform real Rama kainkarya, which is what we learn by Kabandha’s death from the accursed state.

Sabari: Sabari lives a long life of anticipation, based on her Guru’s parting words that one day she will see Rama. Her daily commitment and enthusiasm did not get dented with the passage of time. Her reward was the realization of her Guru bhakti and directed Rama in the direction of Sugriva.

• When one is deep rooted in guru bhakti, scriptures or Bhagawan, time is not a factor in the result. Our sincere actions and the karmaphala are the only two variables, which even Bhagawan is forced to oblige.

Hanuman: The real performer of superhuman feats, one who combines extreme dexterity and intellect with humility to undertake any role for Rama’s cause. Hanuman gets the deepest insight about Rama as Parabrahman in this very first contact. He is able to tap into his deepest potential by constantly remembering the bigger needs of the mission and the grace of Rama. His feats in Lanka during his first visit and in the war get dwarfed by his mission to get medicinal Sanjeevani herbs.

• The best example that despite high education, Hanuman remains down to earth. He exhibits tremendous acumen in confronting absolutely unsolvable problems and resolving them outstandingly. (Read more in Practical lessons from Hanuman’s dilemmas – Part 1 and Part 2. Also read how he resolved obstacles differently enroute)

•  Evolution is a key part of Rama kainkarya - hanuman undergoes a transformation during the search for Sita from being a Ramadhoota to Ramadasa.

Sugriva: As a seeker of his kingdom, Sugriva is eager to join forces with anyone to dethrone Vaali. He even tests Rama on account of his past traumas. But soon lets victory distract him to raucous pleasures that only adds a doubt in Rama’s heart. Back on track, he proves to be a task master with an aggressive commitment to Rama’s mission. The successful sighting of Sita brings his entire Vanara sena to the shores. Sagara’s reminder of Nala and Nila’s skills transforms the army into builders. Sugriva’s building schedule in five days with increasing mileage is a testimonial to his zeal. The battlefield is ripe with his exploits and also of every single vanara. It is interesting that the fallen Vaali was eager to contribute, wonders why Rama went to Sugriva instead of asking him.

• Commitment to dharma can never be partial. Though one may have numerous distractions, staying close to Rama and heeding to his reminders will keep us on track.

• Dharmic commitments must be aggressive in implementation as also one’s Sadhana.

•  As a leader when we commit ourselves to dharma, we are bound to influence others. This may be family and society but at the least we influence our manas and senses to follow a well established buddhi that is oriented towards Bhagawan.

• Though Sugriva and Vibhishana both had their brothers killed by Rama and switched sides, the only difference was the number of resources Sugriva brings to the table. From a task perspective this could mean a huge difference between success and failure in Rama kainkarya.

• Though one gets motivated by Artha and/or Kama like Sugriva, even a little contact with Bhagawan, that may come due to Sadhana, study of scriptures, nama sankirtana or serving other bhagavatas elevates us to shift to Dharma and eventually Moksha.

Vibishana: Despite being the brother of evil Ravana, who threatened his life for advising him dharmic and right perspective, Vibhishana was committed to dharma at all costs. He was ready to bear the mistrust of Rama’s confidantes and earn his trust by his behavior. He proves to be more than wondrous ally with his timely wise counsel on the battlefield.

• Recent sadaks face the backlash of their own past karmas more. This can be resolved by going deeper in our practice of dharma and Rama kainkarya. Let us not let our background and past mar our current actions. We can always charter a new path and the choice determines the results.

•  Unlike Sugriva, Vibhishana’s role from the opposite camp against his own ex-friends and family was long and arduous. The only way he was able to do his role was to stay close to the feet of Rama.

Practical Applications:

• Leadership - Rama just walked with Sita and Lakshmana. Having lost Sita, he earned every single resource – directions (from Kabandha, Sabari), friendships (Sugriva, Vibhishana), army and even had to build a bridge to transport them. Being resourceful is one of the hallmarks of a leader. He didn’t even think of asking Bharata.

• Team work – Rama had to identify the right resources (Hanuman for meeting Sita, Angada as peace ambassador) besides build a team who had conflicting interests (Sugriva lost in pleasure hunt or Vibhishana being mistrusted in the camp). Holding a common team direction and unity is possible only with a common higher goal.

• Team Building - Every contributor – big, small, one time or continuous, was respected alike. Respect everyone and raise the standard by focusing on the task at hand. Celebrate every step of success, but remember the road ahead in dharma is long.

• How - We are not with Rama, so what kind of kainkarya we can do now? But we see dharma under attack all around; do we have any personal responsibility? Yes, the first is to raise our standards even as we start impacting positively. Can we contribute to the dharmic ecosystem? How - by doing Sadhana, study scriptures, satsanga, serving other bhagavatas, contributing for dharmic causes and most importantly standing for dharma whenever adharma threatens it.

• Our duty - Being Jivatmas, we have a responsibility to first realize the existence of Paramatma, through progressive cleansing of our gunas. It is our duty to take care of the apparatus of BMI. Being naturally materialistic thinkers, we do take care of our body, but tend to neglect our manas and buddhi. We barely even recognize the existence of Atma, let alone aid its progress.

• What we can do - It is ironical that if one were to apply Ramayana and do kainkarya for Rama, it comes back to us. The only difference is we replace our current selfish outlook with a more dharmic uplifting and cleansing one that guarantees faster evolution.  Rama could have destroyed Ravana through mere sankalpa, yet he toiled hard to set us the example. He goes to extremes to erase every single human excuse that doesn’t want to follow the path of dharma.

            The biggest takeaway is when dharma is in distress and you are aware of it, do not turn your back. Be a brave human and come to the aid. Spiritual Sadhana is never for cowards or people who give fake lectures on ahimsa. Dharma rakshana is the highest contribution all of us can and must make towards Rama and our own spiritual growth. May Rama continue to inspire us in more ways, may our hearts be filled with enough Bhakti and Jnana that we are always eager to contribute for Dharma, as Dharma is Rama.

 

ॐ तत् सत

 

Krishnaleelas with Kamsa's minions - a spiritual insight

            Srimad Bhagavatam can be enjoyed in multiple ways, depending on the manasic and buddhi level of the individual. Bhakti automatically springs from the depths of anyone having a trace of Sattva when one listens or studies Krishnaleelas. The young Krishna dazzles our hearts with his wondrous acts and steals the butter of our atma. Yet we are going to take a completely different outlook, look at it from a point of jnana. Each encounter with an asura offers a window into the tamasic nature of every jiva, not necessarily manifest in everyone. We will briefly recount each instance and look from this prism.

 

Storytime:

Putana: Ever since Krishna’s arrival in Brindavan, Kamsa kept sending powerful rakshasas to eliminate Krishna. Putana was the first one to arrive on the scene. She tried to feed the few day old infant a potent toxin, ended up giving her life.

            Puta means purified. Na implies Not. Contact with Krishna eliminated the Na and she became purified. Putana implies Avidya, ignorance. Every Jivatma is shrouded in Avidya, which makes its individual existence possible and at the same time puts a barrier with Paramatma. Coming in close contact with Paramatma with a one pointed mind to offer, she got elevated. Just like one who doesn’t believe in the medicine, still gets the benefit of it upon consumption; Bhagawan is Jnana, burns avidya. In our case, it is possible to achieve this by satsangha and constant study of scriptures.

Sakatasura: On the third monthly birthday of Krishna, Yasodha had arranged a grand festivity with the attendance of many Brahmanas and all the villagers. Shortly she left the drowsy infant under the shade of a cart and left to attend to the guests. The infant woke up and started kicking its tiny feet. As the cries found no response, Krishna kicked the cart so hard and toppled the cart, which fell apart into pieces along with the things kept on it. No one believed the kids who witnessed the event. While the gopas and gopis had no clue and were busy performing homas and prayers for Krishna’s protection, it was actually Sakatasura who was disguised as a cart to kill Krishna.

            Sakatasura represents jadavada, materialism. When it is given preference like nowadays, Krishna or Paramatma exerts his dominance over. Time and again, Avidya, leads to materialistic outlook. Inert ideas like power, money, and fame are given higher precedence. Even relationships are nothing more than our ahamkara projections, hence in the same category. Placing the infant below the cart is symbolic of this behavior. Paramatma cannot be shrouded by such materialistic outlook.

Trinavarta: One day while Krishna was in the lap of Yashoda, the baby suddenly felt very heavy on her. She placed the sleeping infant on the ground. Shortly thereafter Trinavarta, an asura on Kamsa’s payroll came in the form of a twister. For an entire muhurta (48 minutes) the village was pummeled by a storm and had no visibility. He lifted Krishna and intended to dash him to his death. But Krishna was growing heavier by the minute and was as heavy as a mountain. The child now grabbed his neck and strangled him till he dropped down from great height and shattered into smithereens. The searching Yashoda’s wails quietened only when some gopis found the child safe on the chest of the dead asura.

            Trina means grass and avarta means Twister. Trinavarta is akin to our passions. Just like kama and krodha twist us apart, Trinavarta ripped the land and its occupants apart. Jnana, applied, weighs heavily on the emotions with a strong intent to correct it from the deep roots – thoughts, words and deeds. That alone can eliminate the passions.

Vatsasura: An asura wanting to improvise the attack, found Krishna’s love for calves. He disguised himself as a calf and was awaiting a time to kill Krishna. The ever alert Krishna found him and pointed to Balarama. Silently he went near him and grabbed his hind legs and tail and whirled him around till he gave up his breath and tossed the carcass on a nearby tree.

            Vatsasura represents our affectionate attachments. They are perfect and cuddly like the lovable young calf. But these attachments are the backdoor for our vasanas to manifest as strong desires, which breed more desire and attachment; thus miring us in samsara. Krishna is ever alert. The one who is connected to the Jnana of Bhagawan is alert to one’s attachments and does vichara to develop viveka.  Viveka along with vairagya smash the attachments. This comes only when Buddhi is elevated to the feet of Bhagawan.

Bakasura: Krishna and Balarama were spending their days in frolic, taking the calves to grass and play games. One day they took the calves to a lake to give them water, when they encountered a huge monstrous crane. The crane was actually Putana’s brother and Kamsa’s ally, Bakasura. He quickly swallowed Krishna, leaving the gopa boys shell-shocked. But Bakasura vomited Krishna as if he had swallowed a ball of fire.  Finding Krishna unhurt, enraged, he started to attack him with his beaks. Krishna caught hold of his beaks and ripped it apart as if they were a blade of grass, bringing an end to the asura’s misery.

            Bakasura represents the hypocrisy and pretentiousness in us. Just like a crane that is white and posing in meditation, snaps up its unsuspecting prey, the falsities that cloak the personalities are covered by a veneer of truth. It may be either due to societal pressures or our own nature to take advantage of this double nature. This is an offspring of the original Avidya. In front of Bhagawan or our aspiration to turn our mind towards HIM, hypocrisy drops off powerless.

Aghasura: Kamsa sent Aghasura, the brother of Putana and Bakasura, to exact revenge of their deaths and eliminate Krishna. The gopa boys played a lot of sports while grazing their calves. One day they stumbled upon Aghasura, who was disguised like a huge mountain that looked like a python with its mouth open. The curious boys, knowing Krishna’s protection is around ventured in along with all their calves to explore the cavern of his mouth. Krishna aware of the danger ahead knew that Aghasura was waiting for him to close the mouth. He went in with a plan. As soon as the mouth closed, Krishna increased his size to choke the airways of the python. A completely breathless Aghasura’s life force burst open in his head along with his breath. This incident was reported to the parents after a year.

            Agha means papam. It will be wrong to use the English translation of “sin” as there are deep philosophical differences between them. Aghasura was one who was an embodiment of papa. Papa is that which protects the negativeness. Papa is that which separates the jiva from Paramatma. Stemming from avidya, this potent force tries to envelop jnana. As soon as it comes in contact with Bhagawan, Jnana, it gets destroyed. Bhagavatam refers Aghasura’s death as Moksha, as he is purified by the touch of Krishna.

Brahma: Krishna led the boys to the bank of a river to continue their games and eat lunch, after the killing of Aghasura. As they were eating, the boys were alarmed at the disappearing calves. Krishna with his flute stuck in his waist, blow horn and stick in his left arm pit and balls of curd rice in his right hand and many condiments between the fingers, offered to search. Brahma, who was astonished by the wondrous aghasura demise, took away all the calves. When Krishna came back to announce, all the boys were gone by Brahma’s trick. Krishna having realized Brahma’s hand, assumed all the forms – ­gopa boys, calves, sticks, horns and down to the last detail as if to highlight sarvam vishnumayam. All returned back to their homes and no one noticed any difference, except that everything was more loving. Parents and cows found their young ones more charming, as it was Krishna in every form. Brahma took a moment to realize his folly which was a year for humans. Brahma got more confused as there were two sets of everything, one with him and another in the world. Krishna’s maya baffled Brahma who came to him to tender his deep apology in the form of a glorious stuthi.

            Brahma represents the buddhi. Unable to fathom Bhagawan, the inquisitive buddhi can take odd steps against its own cause. But once it understands the limitations of itself and the glory of Bhagawan’s immense powers or leelas, it surrenders itself. It was for Brahma’s sake Krishnavatara took place; still this tussle happens in every spiritual aspirant. This incident highlights the limitation of buddhi when it comes to the spiritual journey. Creativity of buddhi also stems from the grace of Paramatma, unless the buddhi realizes this fact, it can at times get loggerheads with its own benefactor.

Dhenukasura: Krishna turned six and was now allowed to graze cows. This extended the range of the gopa boys. During one of their grazing, they came across a palm grove filled with sweet smelling palm fruits strewn all over the ground. But the boys were afraid of setting foot in it. The grove was occupied by an ass shaped, Dhenukasura and his retinue, who were cannibals. Balarama eager to fulfill the friends desire to eat the fruits, went in and shook the trees. The falling fruits brought Dhenukasura who wanted to kick and kill Balarama, who caught it and whirled him to his death. The angry relatives and servants of the asura came to avenge and met a similar fate at the hands of Krishna and Balarama.

            Dhenukasura represents hoarding, miserliness, selfishness. Wanting to covet everything and not to share is a donkey like quality, though a real donkey may not behave so. It is figurative speech. Similarly cannibalism is mentioned as this unhealthy quality can devour all the near and dear.

Kaliya: The Kalindi (Yamuna) river was poisoned due to a large black serpent, Kaliya that terrorized everything around. Once many cows and gopa boys were killed by the poisonous waters. Krishna revived them with his glance. Later to rid this menace, he jumped in the waters one morning, when no one was noticing him. The fearful gopas and gopis arrived to the scene where they found Krishna wrestling Kaliya. Balarama forbade their attempts to intervene. Shortly they were treated to Krishna’s dance on Kaliya’s hoods, which left numerous srivatsa marks on the snake. The furious snake was gravely hurt and his wives sought the refuge and grace of Krishna, who instructed them to head out to the sea. He also assured that the srivatsa marks will give it protection from Garuda, its arch enemy.

            The five senses represent the five hoods of Kaliya. In absence of Bhagawan’s contact all sense objects get under their toxic influence. Just like a weapon is good or bad depending on the hands of the user, the senses can cast their toxic influence on the sense objects around. When Bhagawan’s imprints are etched due to dharmic living, the toxicity dies out. Senses and sense objects have their innate tendency to get poisonous. We can feel this as a testament in all our own lives. The fact that Kaliya was sent out to live is a strong reminder for all of us to train our senses to live under the umbrella of Bhagawan’s thoughts.

 

 Pralambasura:  An Asura named Pralamba, disguised himself like a gopa, awaiting an opportunity to strike. Krishna aware of his plan became very friendly with him, though hatching a plan in his mind. Krishna split the boys into two teams one under him and another under Balarama. The losing team would carry the other side on their back. Unusually Krishna’s team lost and Krishna carried Sridama. Krishna ensured that Pralamba would carry Balarama. True to Krishna’s analysis, Pralamba carried Balarama far off and assumed the asura form. Balarama delivered powerful punches on the asura’s head brining him down.

            Pralamba represents the greed and deception in us. Just as greed keeps growing to no end, the asura was carrying Balarama faster and further. He thought he could go a little further without raising Balarama’s suspicion; this bad attribute of the mind keeps us pushing away from Bhagawan. But a little realization of the divine nature like Balarama and also inquiring the true destination and direction of the bad emotions, can deliver a knockout punch.

            Kamsa was the epitome of evil, who put his own father Ugrasena in prison, along with his sister, Devaki and brother in law, Vasudev, as they birthed the eighth child, Krishna. Kamsa was able to enact his acts of terror as he had many asuric friends who were ready to do his bidding. Born from Avidya, passion blinds us all and causes destruction all around. Holding on firmly to Bhagawan one can tide over the tumultuous passions.

            Kamsa shows despite the power and terror, evil can unleash, it has shallow roots. Kamsa barely put a fight and died in a truly anti climatic way when Krishna confronted him. This also highlights that in our spiritual journey, we need to cast our net far and wide to fish out every negative tendency we have hiding in the darkest crevices of our heart. As we overcome each seemingly impossible negative trait by persistent determination and Bhagavad vichara, we keep narrowing the noose on the samsara of Kamsa. At the core of samsara, the bad vasanas of ours buttress and support it.  As we replace the darker tamasic vasanas and actions with saatvic ones, we aid in the elimination of our own Kamsa.

            Krishna’s childhood is fraught with many wondrous events. We can enjoy every bit of it as a bhakta, thus cleansing our heart. Yet if we are too intent upon exercising only our intellect, then this deep analysis has provided us the subtle spiritual lessons we can take and apply in our lives. These asuric traits are warning signposts in our spiritual journey. May Krishna’s grace and his feet guide us in this perilous journey, every Jiva has to take. Just like the gopas and gopis got their complete protection by his divine grace, we also will, provided we make every effort to be counted on his side by working hard at destroying these tasmasic thoughts and vasanas. May Krishna’s leelas inspire us in multiple ways to reach our final destination – his lotus feet.

 

ॐ तत् सत