Only Krishna saves - Akshayapatra

             Krishna cared for Pandavas so much that it appears as if his entire avatara seems to be revolving around taking care of them. The first recorded event happens when he sends Akrura to Hastinapura on a fact finding mission, as soon as he dethrones Kamsa. (Read more in Practical Krishna – Caring for others). The very last message is to fetch Arjuna and share him a lesson that all the exalted glories we achieve is through his grace alone. Some rootless desert cults peddle an idea of saving based on a fantasized dogma. All a person with limited understanding of Karma has to ponder is how the mere sign up bonus can wipe out all the sins and the original sin was placed on the unborn humanity by the very short tempered ignorant entity they deem as God. Contrast this with the countless instances of recorded episodes where Krishna bends over backwards to save his bhaktas. We will study a series of such wonderful instances and dive deep to get a deeper practical understanding.

            Let us commence the series with Akshayapatra, the copper vessel given by Surya to the Pandavas. The story is detailed in different segments of Vana parva of the Mahabharata.

Storytime:

Obtaining the Akshayapatra: The Pandavas lost everything in a loaded dice game that ended in the abuse of Draupadi in the Raja saba, studded with stalwarts like Bhishma and Drona. Dhritarashtra merely witnessed it as a mute spectator. He tried to mend the fences by returning the Pandavas everything they had lost. But Duryodhana and his coterie had a firm backup plan to bring them back to the dice game. They made the Pandavas go to the forest for twelve years, followed by a year of remaining incognito. A break in the terms meant a repeat of the terms.

            Aggrieved by the scale of deception and the burning rage of abuses heaped, they proceeded towards the north gate. Many citizens rooted in dharma were deeply distressed by the actions of Duryodhana, who was the epitome of materialism. (Read more in Jaabali’s naastikavada and Rama’s response). They extolled the virtues of Satsangha during these distressed times and followed the Pandavas into the forests. Yudhishtra pleaded them that they must return to Hastinapura and try to revive Dharma and be a support to people like Bhishma and Vidura. With a heavy heart, the citizens returned. The Pandavas spent the night on the banks of Ganga. After a bath, all they had was Ganga water as food. They were followed by many Brahmanas who began their evening Veda gosha.

            The Pandavas keen to enter the forest did not want any more trouble for the Brahmanas. They pleaded them to return only to hear a more firm resolve. Yudhishtra highlighted that he was powerless, had lost everything and unable to even provide food. The Brahmanas asked Yudhishtra not to burden his mind about them, as they can sustain themselves even in the forest. Yudhishtra was used to feeding hundreds of thousands of such Brahmanas daily in Indraprastha. His inability demoralized his heavy mind. Seeing the utter dejection of Yudhishtra, a renowned Vedic Brahmana who was expert in Yoga and Sankhya, by the name Saunaka advised him at length.

            Saunaka explained how desire results in raaga and dvesha for objects, thereby fueling the unquenchable thirst (thrishna) for them as kama. This results in constant mental turbulence and the propensity to do papa. One who gives up thrishna stays contented. Since Yudhishtra was worried about lack of wealth, Saunaka reminded him that a wealthy man dreads the ruler (raja), water, fire, thief, relatives, people who seek his wealth and death. A wealth seeker never seeks the Moksha as his mind is bonded in the pursuit of more. He reminded Yudhishtra not to confuse his mind on the lack of wealth.

            Yudhishtra reminded Saunaka that his desire to have Artha was firmly grounded in his need to abide in Dharma. He wanted to not give up his grihastashrama responsibilities, though he was confined to the forest. As a grihasta he was duty bound to provide hospitality to the people around, especially the Brahmanas and Sannyasis. Eating without sharing is a huge papa. Saunaka understanding his crisis gave more pearls of wisdom. He thundered that one must perform Karma but not hanker after the fruits. He advised the path of renunciation.

            A calm Yudhishtra fell at the feet of his purohita, Dhaumya, for helping him out of this predicament. After meditating, Dhaumya shared the secret of all food and energy on earth is Surya. Having learnt the ashtakshara mantra from Dhaumya, Yudhishtra went into Surya upanasana. He invoked the Brahman in the form of Surya, standing neck deep in water. (Worship of Surya as the primary deity, sauram, was more prevalent in the past). Surya was overjoyed with the devotion and appeared in person. He gave a copper vessel, akshayapatra, which will yield food for twelve years. It will provide the four types of food – lehyam, soshyam, bakshyam and peyam. The last food for the day will be decided by Draupadi (as she was the hostess who eats last after serving everyone). Surya blessed that Yudhishtra will regain his Kingdom at the commencement of the fourteenth year from that day.  Overjoyed, he came back on land, fell at Dhaumya’s feet and embraced his brothers. Draupadi was delighted to provide food to all the Brahmanas, Pandavas and finally after she ate, the ever overflowing food ceased for the day.

Duryodhana’s boon: The Akshayapatra had solved the food crisis permanently. The Pandavas were living happily surrounded by Rishis and Brahmanas. Many years passed. Seeing the opposite outcome, Duryodhana was raging in jealousy and riling in misery. His counsel – Dushshasana, Karna and Sakuni were constantly coming up with potential ideas to harm the Pandavas. We see a modern class of Karna lovers, who never have gotten to read Mahabharata, yet know it all. This class will find many such incidents hard to digest.

            Once Durvasa Maharishi, renowned for his temper and his interest to test others, visited Hastinapura with ten thousand of his disciples (Read more in Mudgala – the man who rejected svarga).  Duryodhana afraid of his tendency to curse offered him excellent hospitality. He devoted his entire time to personally address his needs. Durvasa tested him by asking for food and came back many hours later declaring he lost his appetite. He would randomly ask for food when it was least expected. The fear of curse had tamed Duryodhana’s emotions temporarily. Seeing no visible trace of frustration, Durvasa declared that he is pleased to give Duryodhana any boon that does not violate Dharma.

            Having rehearsed for this situation ahead with his counsel, he sought a simple boon. Duryodhana wanted Durvasa to pay a visit to Yudhishtra in the forest with his disciples. He pleaded that the visit must happen when Draupadi was done using the Akshayapatra for the day. Durvasa gladly agreed as it appealed to his mind that was constantly testing others. Duryodhana and his evil counsel was now certain that Durvasa‘s visit will doom the Pandavas. They were happy of this assured outcome. One can recall that Duryodhana was already licking his wounds from his defeat at the hands of Gandharva Chitrasena and his subsequent release by Bhimarjuna. He was also burning in jealousy at the growing power of Arjuna, who had mastered Pasupatastra. So he thought this plan will certainly doom the Pandavas.

Durvasa’s visit: To fulfill his words, Durvasa descended upon the Pandavas with his ten thousand disciples, when Draupadi was done using the Akshayapatra for the day, like a missile locked firm on its target. Yudhishtra welcomed him with great hospitality. Durvasa agreed to accept his food after having a bath. Having informed, the rishis headed out to the nearby river.

            Draupadi was caught in such a deep predicament, launched into an anxious prayer, seeking Krishna to come to her rescue immediately. It was impossible to procure food for ten thousand people in such a short time. She recalled how Krishna alone came to her aid when Dushasana violated all lines of honor. Krishna who was lying down with Rukmini at his feet, rose suddenly from Dwaraka to appear in front of her. Even as Draupadi tried to explain her dilemma, Krishna asked her to feed him immediately, as he was extremely hungry. Draupadi felt ashamed while expressing her inability to feed him, as she had washed the Akshayapatra after her meal. Krishna refused to accept her words, asked her to bring the vessel immediately, so he can confirm. When Draupadi brought it, he found one grain of rice and a small green leaf stuck to the Akshayapatra. He offered the grain and leaf to Hari, who adorns this universe as his body and sought his heart be pleased with the offering and consumed it.

            Krishna then asked Bhima to go and fetch the Rishis for their food. Meanwhile the Rishis who were chanting Vedas in water, found their bellies full, as it they were stuffed. They also were busy burping as if they just had completed a heavy meal. They addressed Durvasa on the impossibility to eat and the fact they had caused the Pandavas so much pain. Durvasa realized that the Pandavas who are Dharmatmas, support Vedas had completely surrendered and were under the protection of Krishna. Having made the Pandavas cook so much food only to waste will cause their outrage which is enough to burn the rishis. With no option but to run away, they scattered in all directions.

            Bhima unable to find them informed Yudhishtra. They patiently waited as Durvasa could come back to test any time, afraid that there was no solution. Krishna informed that having sought by Draupadi’s prayers, he came to the rescue. Durvasa will never come back as he was now afraid of the Tejas of the Pandavas. The Pandavas felt relieved being under the protection of Sri Krishna.  The Akshayapatra continued to serve the Pandavas during the remainder of vanavasa.

What has Akshayapatra got to do with me?

Saunaka’s advice: Some of the nuggets from Saunaka are timeless and priceless -

• Everyday a thousand reasons to grieve and a hundred reasons to be happy approach and overwhelm the fool, but not the wise (pandita).

• Eight attributes of buddhi - Keenness to listen, active listening, grasping the content, to remain steady on an idea, guessing, removing the doshas, understanding completely and finding truth.

• Disease, contact with painful objects, toil and want of desired objects cause bodily suffering. Medicine can alleviate disease, but calming the mind though yoga/dhyana will aid the mental afflictions. Just as a hot iron rod continues to heat the water in which it is placed, the mental agony continues to affect the body as well. Only jnana can quench this mental misery.

• The root of mental agony is desire and the attachment to the desire. This desire attachment leads the Jiva to Karma and eventually misery. This fondness results in fear, joy, grief and pain. (Read more in Desire – a genealogical approach)

• Youth, form, means of livelihood, pile of gems, wealth and contact with desired objects are all ephemeral, hence the pandita is alert not to get attached to them.

• To rise above Abhimana the Vedas prescribe the following eight methods - Yaga, (veda)adhyayana, dana, tapas, sathya (in thought, words and actions), forbearance, subduing the senses and renunciation of desires. The first four lead to pitruloka and the latter four to devaloka.  

Nature of Tamas:  Duryodhana and his evil counsel, which definitely included Karna, were burning in jealousy that the Pandavas were living like royalty in all their glory despite living in the forest. When Durvasa gave a boon, instead of using it to benefit it himself, all he could think was cause harm to others. Tamas is a very odd guna. Tamas makes one drink poison, convincing that others will be impacted. Duryodhana could have easily asked that Pandavas should be detectable during Ajnathavasa. But all he wanted was their complete destruction.

Satsangha: Yudhishtra surrounded himself with Rishis and Brahmanas even in the forest. His heart was set firmly on Dharma. Saunaka’s words consoled him, yet he sought refuge with his Rajapurohita Dhaumya for finding a solution to feed the Brahmanas. This relationship of surrounding with elevated mahatmas led them to meet many great rishis like Markandeya, Vyasa. Being rooted in Dharma attracted Sri Krishna to be literally their guard protecting their welfare and mental peace.

Food: A lot of practical tips have been already extracted from these incidents into the Indian culture for millennia. Since Athithi like Durvasa could pop at any minute, there was a long standing tradition to never go foodless. The host is always prepared to handle the unexpected athithi. Today we have unfortunately readapted this by creating leftovers in refrigerator. Yudhishtra went at great lengths to obtain Akshayapatra. Feeding others, especially the ones engaged in the study of Vedas or Brahmavichara is the highest duty for every grihasta. Lastly, Krishna demonstrates the wonderful message of performing Brahmarpana before every meal. He repeatedly highlights this from every angle in the Bhagavad Gita. The Chaandogya Upanishad reminds us that every meal we have is a golden opportunity to do it in the Yagna spirit

 Why only Draupadi, why not us: Krishna was not fonder of the Pandavas than Duryodhana. But the converse was truer. The Pandavas were committed to Dharma under all circumstances and looked up to Krishna to help them be rooted in Dharma. (Read more in Choose Krishna, even if for wrong reasons). While the Pandavas did every action within their might, they realized when their 110% doesn’t get the job done; they must invoke the special blessing of Bhagawan. They were completely in Saranagati. It was not a relationship whenever they were in despair, they sought special help. A thankful mind understands that despite all our Karma, Karmaphala is only from HIS grace. The question is do we seek Bhagawan only as a problem solver or do we realize that everything is his grace. Bhagawan’s equation towards us doesn’t change. The only variable is us.

Why did they get Akshayapatra: Yudhistra was deeply troubled at the fact he could not feed the Brahmanas who were adamant to live around him. The purpose of Artha is to support Dharma. Dharmatmas think about dharma, the average person thinks only about Artha or Kama, thus stuck in selfish mire. If one can elevate their mind to do actions for the benefit of others, in an altruistic way, performing duties without seeking compensation, the resources begin to trickle in proportion to the Purushartha done.

            The Pandavas typically represent the average human being. On Day two of their Vanavasa after obtaining Akshayapatra along with the word from Surya that they will obtain their Kingdom after the stipulated time. Yet these truthful words were completely forgotten by Pandvas. They continued to be burnt by their past, though the rishis provided them comfort and direction. They collect the blessings and words of assurance from many Devas be it Yama or Indra and wonderful Divyastras. Yet their mind is oppressed by the humiliation and abuse of the past. The message for each one of us is if we let the past dictate, especially the burden, it grows heavier with the passing day. Despite the blessings, the mind gets roiled in misery as the drag effect is bigger than all the blessings.

            One might wonder that Pandavas got so many blessings; I have none, so it is not fair comparison. The first point to remind is can we increase our Dharma commitment to the level of the Pandavas? Can we constantly remind ourselves of our real nature? (Read more in Our real nature – Ribhu Nidhaga and Practical Krishna – our stolen identity). Remember our real nature is Atmaswaroopa. We keep confusing ourselves as Body, mind or intellect or the trappings of this loka. This constant reminder will keep us always on the path of Dharma, which will attract us to Satsangha which will remind us again on our real nature. This ecosystem and positive feedback loop is a factor of our efforts. May we constantly strive to remind ourselves of our real nature – Sat Chit Ananda. May our life be a reminder of HIS glories! May we seek complete refuge in Krishna’s lotus feet.

 

ॐ तत् सत

 

Rama's living guide to happy relationships

This is the hundredth blog on Satchitananda Reflections. This milestone was made possible to many sincere readers who are eager to learn more from the roots of Sanatana Dharma. Due to these high expectations, they have made me grow deeper in my Sadana. Special thanks to those who kept encouraging me through comments, calls, texts. I am sincerely humbled at the numerous who shared their experiences of how these blogs, which have evolved also as podcasts and youtube channel, have impacted in their personal lives. Bowing repeatedly to Bhagawan’s lotus feet for his karuna to use this vessel to channel HIS knowledge.

Relationships are at the heart of every human interaction. Even many animals reveal this facet, the importance of which may be ignored by humans. The subject (Jivatma) views, feels and interacts with another in the world (jagat/object). Apart from the bias in the subject’s action or object’s reaction, the state of mind plays a huge role in its perception, adding more bias. Typically this equation is normally understood as relationship. The different colors and hues of relationship have given to a complex understanding of the nature of relationship.

            Is there a simpler basis to all relationships? Is there something beyond the subject-object association? Is there a basis for lasting benefit to the participants? We all perceive the degradation of values in the society, thus resulting in lower quality of relationship overall. Is there a simple way to fix this? Is there a role model we can uniformly look up to?

            The answer to the above questions and more is Rama. Sanatana Dharma views the individual subject as Jiva. The remainder of living and non living entities that makes the rest is Jagat. The Jiva perceives a constant lack in itself that keeps urging it to fulfill or take it from the world. This is the driver behind desires. The Jagat may not only supply but also extract something in return from the Jiva. There is a third more important entity that envelope both the Jiva and the Jagat, which is more than the sum total, Ishwara. This Ishwara operates in the Jagat as Dharma. Every time some Dharma is perceived as operational, the hand of bhagawan can be felt.

            The natural bias that creeps into every relationship due to the subjectivity and vasanas which favors one participant over the other that upsets the symbiosis can easily be rectified. By upholding Dharma, which is quite subtle to understand or follow, one can raise above the subject-object interaction, thereby enhancing the quality of relationship and greater benefit to all participants.

Rama’s stellar example: Rama is often referred as Maryada Purushottama. His opponent, Mareecha described him as रामो विग्रहवान् धर्मः (Ramo vigrahavan dharmaha – the embodiment of dharma). Throughout his life we see his struggle a lot, yet pursue an arduous path to uphold dharma at all costs. It also seems to seemingly conflict in certain cases, due to our ignorant thinking; something we can quickly dispel by studying great acharyas insights. Why so much fuss about Dharma and why so much struggle? Is there evidence it really raised the quality of relationship? Let us dive into some relationships Rama had with others and immensely benefit from this exercise.

Rama and his parents: Rama was the heartbeat of Dasaratha.  Rama fulfilled every wish even before Dasaratha uttered. He treated his step mothers as his own. Understanding that Dasaratha was in trouble, even before trying to comprehend, he promises Kaikeyi that Dasaratha’s words will be honored. Satya is at the heart of Sanatana Dharma.

• Dharma follower: Relationships are based on mutual trust. Personal discomfort is not even a factor when honoring dharma. Dasaratha’s words were to be honored. The issue is not why son, as in Ikshavakus have wonderful examples in Harischandra and Bhagiratha.

• Dharma enabler: Kausalya, out of her strong love for Rama, was about to step her bounds of her Dharma by wanting to follow him to the forest. Rama strongly forbades this choice. It is important that not only does one follow Dharma but also strongly act as a Dharma enabler, in one’s sphere of influence.

Citizens of Ayodhya: Rama could have easily followed Dasaratha’s desire or Lakshmana’s outrage and led a rebellion which would have had no opposition. All the citizens wanted Rama to lead. Many even followed him to the shores of Ganga. Rama threw them off track. Bharata brought all the citizens to Chitrakoota to influence Rama and to crown him. Though Dasaratha was dead, all his wives, brothers, citizens and rishis wanted him to rule, Rama was fixated on Satya and Dharma. Even Jaabali’s twisted arguments failed to dent Rama’s resolve.

• Do not waver from Dharma: Concessions will be given when one follows extreme dharma. The test is not to lower the standards. Imagine a Ramayana where Rama went back to appease his citizens. It would have demonstrated his love for their words, at the cost of sacrificing dharma.

Rishis: The real relationship Rama proactively sought throughout is his life was the company of Rishis. Satsangha was at the heart of Rama’s focus on Dharma. The message Rama gives through his personal example is to constantly focus on Satsangha, as that is the only anti dote to counter the ailments of the Jagat. The western prism reduces this to glorifying casteism. One must note that Sabari and her guru, neither belonged to this categorization, as rishis transcend varnas, which are only for societal organization.

• Constant Satsangha is required to protect Dharma, the understanding and observance of which gets diluted by merely living our daily lives.

Brothers of Rama: The equation of Rama was different with his different brothers. They also looked at him uniquely. Lakshmana argues with Rama to keep his privileges to serve him. Bharata is ready to surrender his personal desires to observe Rama’s words at any cost. He is ready to bargain for some concessions and makes his own stance by taking a vow. Shatrughna is happy to serve the Bhagavata than Bhagawan. All three have unique relationships, though all are different forms of the same intense love they have for Rama.

• The common factor amongst all the brothers is their love and respect for Rama, yet there is strong independence to express their vasanas. Relationships cannot be conformant to rigid ideas and must have their liberty to evolve in a dharmic way. Perception and following of dharma will differ depending on our understanding and practice.

Sita: The most brilliant example of happy relationships. We may deal with her relationship to Rama exclusively separately.

• We already saw the idea of Dharma follower and enabler. No better example exists in Ramayana as dharma enabler. She lives to the words of her father Janaka, who gives her hand in marriage to Rama by saying इयं सीता मम सुता सहधर्मचरी तव  (iyam sita mama suta sahadharmchari tava VR 1-73-26b)

•  Sita fights for her right to follow her dharma. Rama initially applies a superficial dharma to protect her from the forest life. When she vehemently reacted, Rama acknowledges her position as highly correct and is very pleased to oblige.

• Sita never hesitates to clarify if Rama seemingly was turning towards a gray area. Though Rama never did, she kept an active channel of questioning. In a happy relationship, one or both the players must do this dharma check and have the courage to bring it back. Though Vibhishana does a similar role for Ravana, only go get his life threatened. Freedom to question the motives of actions in relationships based on dharma is very vital for happy relationships.

Guha: Good lasting relationships are always with equals. One’s status in life maybe very different outside the relationship, but for a lasting thriving relationship, the players must be on equal footing. Rama demonstrates that by declaring Guha, a mere boatman belonging to a forest tribe, as his brother. Rama saw the pure heart of the simpleton Guha, who would even want to validate Lakshmana’s love and question Bharata’s intentions with an army for the sake of his love for Rama.

• Pure intentions are at the heart of good relationships. Good relationships are always inclusive, but grounded in dharma.

Jatayu: Rama first saw this bird, mortally wounded. The bird fought valiantly as dharma enabler, despite knowing its chances against Ravana were none.

• When dharma is replaced by convenience and selfishness, relationships turn sour.

• Though fighting for a worthy cause, Jatayu gave its breath, its actions made Rama to grace the bird with Moksha.

• Dharma observance even in small relationships like being a good traveler in a bus or worker in office, with a right attitude will protect our mind from being corrupt. But when one observes it in bigger relationships like a marriage, it leads to the mutual growth, depending on how much we translate these dharmic thoughts into action.

Kabandha/Sabari/Vaali/Sugriva:  Escaping from the death grip of Kabandha, following his instructions, Rama destroys his body to release the Gandharva Danu from his curse. Per his suggestion, he seeks out Sabari who gives directions to find Sugriva, who is oppressed by his brother Vaali.

• Even if relationship is brief, like with Kabandha, if it is based on Satya and Dharma, goodness accrues.

• Rama’s sole reasoning to seek and befriend Sugriva, the weaker one, was based on Kabandha’s Satyavachana. If intellect alone made the choice, picking Vaali would have made sense. Not only that, Rama enters into a pact with Sugriva and even kills Vaali, in a questionable way.

•  Sabari shows a different level of relationship, one steeped in bhakti. Rama partakes the pretasted portions of fruits, making Lakshmana gasp. Purity and devotedness are the hallmarks of good dharmic relationships.

• Sugriva though the beneficiary of Kabandha’s insight to Rama, is happy to slip back to worldly pleasures. Rama not only gives him a long rope of months, but also is cautious to restrain Lakshmana who was sent as a messenger. Relationships are based on being flexible and forgiveness. We get the idea of forgiveness is a natural evolution in Santana Dharma as we dive deep in Ahalya’s vimochana.

• Sugriva gets a long roadmap to evolve in his relationship with Rama. He begins with suspicion, and then casts doubts on Rama’s abilities and then his intention, graduates to getting immersed into worldly ways and then wake up to his duties. He is ready to give his entirety – all the resources in his kingdom and their lives at the feet of Rama’s mission. All Dharmic relationships evolve for the better, unlike regular relationships that can hit a roller coaster.

• Following Dharma even in dire circumstances comes with big benefits.

Vibhishana: Rama was quick to spot the certainty of Vibhishana and his commitment to Dharma, hence granted Saranagati, despite being a brother of the enemy.

• Doubts and confusion from others must not rock the relationship if it is built on Dharma. Trust is a mere outward recognition.

• Dharma gives strength and meaning to the actions as Vibhishana is never confused on the reasons to oppose Ravana. He is not driven by desire to get glory or power, though Rama coronates him, even ahead of the war.

Ravana: It will be hard to omit Rama’s relationship even with the enemy. He was fair. He let go of Ravana’s spies – Suka and Charana, who were caught by Vibhishana. He grants them not only life, but also all the information they had come for.  Rama lets Ravana go after thoroughly defeating him, instead of killing. After his death, when Vibhishana refuses to light his pyre. Rama advises him to give up enmity in his heart as it is pertaining to only the body.

• Only when one sees even the enemy with respect, one’s stature grows. In inimical relationships, the grounding is Dharma. This is very evident when Hanuman seeks a boon to crush all the rakshasis who tormented Sita. Sita teaches humanity a lesson by seeking to forgive circumstance driven violence and give a chance to reform.

Hanuman: This relationship is beyond words to fathom. Hanuman saw Rama as Brahman personified not due to his fear or desire, but due to deep personal understanding and knowledge. This gave him exquisite opportunities to tap unlimited resources within at a time of crisis.

• When one realizes the inner truth, they are bound to see it outside. Thus altering the resources one commands. The super human feats of Hanuman would have been impossible but for his connection to Rama as Parabrahman.

• We can dive deeper into the real nature of our identity and how it gets stolen from Practical Krishna – our stolen identity.

• Relationship is rooted in dharma, not one’s desires and aspirations or duties. The errors in having happy, prosperous relationships are owing to the ignorance about dharma as a key factor.

• Dharma follower and enabler are critical for the ecosystem. Note that Dharma cannot be imposed like a human law as it operates in a different realm. Dharma understanding comes with Satsangha and study of scriptures, but real insight comes only by sincere practice.

• Observance and operating from Dharma allows us to operate beyond the pleasure-pain paradigm that is the driver for Desires, which push us on the perilous path of Karma resulting in Janma which is needed to exhaust the vasana baggage and pushing us in an endless cycle of misery called Samsara. 

• When there is abject dejection, merely following and upholding dharma opens the door of options to betterment and hope.

• The subject (Jiva) ignores the domain within, the one that is rooted in vasanas, raga dvesha (likes and dislikes). It believes incorporating the object of desire from Jagat will make it more complete, but due to this desire and attachment, overlooks dharma operating in the Jagat. Thus, ignoring the within and dharma outside, the skewed approach to relationships is at the root of all failed relationships.

    

    Ishwara, the all pervading, operates as Dharma in both the subject and Jagat. Rama with his overbearing focus on Dharma repeatedly draws our attention to this subtle ishwara tattva. Ignoring Ishwara/Dharma operating in our lives will always result in catastrophic breakdown. Merely praying to this Tattva and not practicing will do us no good. May we look at Rama’s brilliant example and strive our best to emulate the subtle ideas he has lived by. May we meditate constantly upon his lotus feet to gain the strength and wisdom to understand Dharma and practice it in our daily lives. This will result in every relationship to blossom into the best, but more importantly guide us always back to Dharma. Jai Shri Ram.

 

ॐ तत् सत