Understanding Rama through the eyes of the opponents gave us deep insights about the Guna-Karma-Vasana lens we all are integrally part of. We saw how the male opponents and female opponents were seeing Rama only through this lens. Now we will reverse the gaze. How did Rama look at his opponents? Some of this was evident only as actions whilst some were documented through his words. This translates as some practical applications in our lives. We also get the perspective of Rama in this world.
Kaikeyi – Though she doesn’t hold any personal malice, she is transformed from being extremely devoted to Rama to being blinded by the desire to see her son as the King. While she may have been the real impetus behind this divine drama, she is understood very clearly by Rama.
Rama is very cautious in letting no one speak ill about Kaikeyi. Lakshmana does numerous outbursts only to be brought back in line. Rama with his highest Dharmic thinking influences everyone to toe his thought process to respect Kaikeyi. This is evident from the fact that Rama having left Ayodhya, along with Sita and Lakshmana, several days ahead of Bharata and Shatrughna’s return. Shatrughna decides to punish Mandira who was the architect of this entire scheme, who seeks shelter with Kaikeyi and Bharata.
Bharata reminds Shatrughna that women are not targets to be killed, hence she must be let go. (अवध्याः सर्व भूतानाम् प्रमदाः क्षम्यताम् इति || avadhyaaH sarvabhuutaanaam pramadaaH kSamyataam iti VR 1-78-21). Bharata expresses that he respects Rama’s displeasure if Kaikeyi were to be punished (यदि माम् धार्मिको रामः न असूयेन् मातृ घातकम् || yadi maam dhaarmikaH raamaH na asuuyen maatR^ighaatukam VR 1-78-22). This Dharmic protection even extended to Mandira, declares Bharata. His biggest fear is Rama will certainly cease talking to him for violating the Dharmic stance (त्वाम् च माम् चैव धर्म आत्मा न अभिभाषिष्यते ध्रुवम् || tvaam ca maamcaiva dharmaatmaa naabhibhaaSiSyate dhruvam VR 1-78-23). He warns Shatrughna of the same fate. This silent punishment of Rama would be devastating than even Rama in the forest.
Rama displays the same concern when meeting Bharata at Chitrakoota. Unaware of the events in Ayodhya, Rama is hopeful that Kaikeyi is rejoicing as her desires are fulfilled, in the same breath while inquiring about his own mother Kausalya or Lakshmana’s mother, Sumitra. This firmly provides an insight that Rama kept the same level of love and respect for Kaikeyi before and after his banishment to the forest. (सुखिनी कच्चिद् आर्या च देवी नन्दति कैकयी || sukhinii kachchit aaryaa ca devii nandati kaikeyii VR 2-100-10)
The secret to the entire Sita Agnipravesha episode lies in the fact that Rama wants to resolve Dasaratha’s unfinished business. He creates a situation where even the Devatas had to fetch Dasaratha for a personal rendezvous. Rama’s very first words to his father were “to be gracious to Kaikeyi and Bharata” (कुरु प्रसादं धर्मज्ञ कैकेय्या भरतस्य च || kuru prasaadam dharmaJNa kaikeyyaaH bharatasya ca VR 6-119-25). Thus Rama keeps repeatedly demonstrating his attitude towards Kaikeyi. We also see the same loving kind outlook and treating all the three mothers with same affection, upon his Ayodhya return.
What it means for us: Two simple messages may be relevant to all of us – Be rooted in Dharma, even when there is so much injustice done and to rise above by repaying unkindness with kindness. In this scenario, we see that Kaikeyi is transformed already. She had a serious lapse of judgment for a short duration. This is evident when she travels to Chitrakoota along with others to plead Rama to come back. Forgiveness is not merely choosing to overlook the harshness we are dealt with, but to erase it with a superior dharmic behavior, rooted in kindness.
Tataka - This character sparks a huge controversy as she is the first kill of Rama. We analyzed this in detail in Why Rama’s and Krishna’s first kill was a woman. Rama refuses to use the lens that she is a female and thus not a legitimate target. Instead he accepts Vishwamitra’s logic and guidance. Rama understood the purpose of the mission was to uphold dharma. He clearly understood his dharma as a kshatriya. His mind was set not on the mere act of killing Tataka, but to protect the cows and people in the province. (गोब्राह्मणहितार्थाय देशस्यास्य हिताय gobraahmaNa hitaarthaaya deshasya hitaaya cha VR 1-26-5)
What it means for us: Karma is the principle we must evaluate other’s actions. It is not to be merely transposed with one’s guna, based on few actions. We must follow the foundational dharma before we can grasp or practice the subtler one. Rama was firm in following Pitruvakya paripalana, so he was able to accept whatever the Guru advised. Dharma foundation has to be broad and deep, so subtler dharmas can rest firmly on top of it.
Viraadha – The surprise encounter with Viraadha was proactively responded by Rama-Lakshmana. They managed to distract Viraadha who carried away Sita with a volley of arrows. They continued the onslaught after putting some distance between Sita and him. Despite his hands being chopped and being showered by kicks and fists, only when Rama instructs Lakshmana to destroy him by burying, Viraadha realizes his true nature. He remembers that he is the cursed Gandharva, Tumburu. Rama follows his advice to proceed to Sarabhanga’s ashram.
What it means for us: Viraadha exhibits his tamasic asuric side, yet when he connects with his real side, due to his contact of Rama. He is able to inform Rama on how he can be eliminated, besides the direction of Rama’s journey. Rama is able to discern the information, based on his guna transition. This is the hallmark of being rooted in Dharma and Sattva. Dharma is transformational and uplifting.
Kabandha – A similar episode repeats to Rama-Lakshmana, who were in search of the abducted Sita. After realizing his folly, Kabandha seeks Rama to burn him, so he can be useful. Unclear, yet Rama disposes his body to fire, where a divine being emanated. Kabandha gives two clear instructions for the successful pursuit of Sita. Firstly, to seek the friendship of Sugriva, who himself needed Rama’s help to eliminate Vaali. He guides Rama to form a pact of friendship with Sugriva, with Agni as the witness. Secondly he can get finer directions from Sabari on how to proceed to Sugriva.
What it means for us: Rama proceeds to Sugriva with the clarity from Kabandha. The divine being already weighed in on Vaali’s adharmic stance. When superior beings inform the dharmic stance, the only choice left is to understand and follow it. Rama saw the miracle of Kabandha’s shaapavimochana, which made it obvious to follow this superlative advice given. Just like a child learning a new concept from the teacher, without having to understand every dimension or the need for the teacher to explain every aspect, the one rooted in dharma accepts the superior dharmic guidance given by someone deep rooted in it. The originator’s pedigree is least important, as long as the message given is clear and correct. Rama was searching for solutions, when a dharmic prescription came from Kabandha, he merely implemented it.
Vaali – Though Vaali vada is one of the most controversial topics, we put it to rest in Subtle dharma in Vaali vadam. Rama’s mind was made up even with clear inputs from a neutral source, Kabandha. This is precisely the reason why he went straight as an arrow, searching for Sugriva, initiated a pact of brotherhood, that too as instructed with agni as the witness. Vaali is guilty of not giving saranagata to Sugriva who was pleading ignorance to Vaali being alive. On the top of this, he had usurped Sugriva’s wife, Ruma, to a status of a concubine, when he should have treated her like a daughter. Above all, Vaali had a pact of friendship with Ravana, hence ignored the fact that a lady was kidnapped in his kingdom. The first two deserved a death sentence according to Rama, while the last one indicated that the method of punishment must be subtle, not easily visible.
Rama understood that without a pact Sugriva, being a vanara who was afraid of Vaali, will never challenge his brother for a mortal duel. Vaali had a bond of friendship with Ravana, though Sugriva was being hunted viciously, he still shared a bond of brotherhood. To break this equation, Rama walked in with a pact of friendship and brotherhood with Sugriva. The nonbeliever in Sugriva, who was fearful of Vaali, tests Rama repeatedly.
Vaali who was blinded by his arrogance in his own strength, ignored the advice of Tara and even his own information. After the fatal arrow starts bleeding his life, this tamas challenges the Shuddha Sattva of Rama. Rama deliberately used a slow acting arrow, so Vaali had enough time to get clarity. His Tamas empties itself as a volley of accusations and questions at Rama. Yet when Rama takes time to patiently respond to every single point raised, Vaali is able to grasp the perfect logic and dharma expounded by Rama. He declares that Rama not only followed dharma (न दोषम् राघवे दध्यौ धर्मे अधिगत निश्चयः || na doSam raaghave dadhyau dharme adhigata nishchayaH VR 4-18-44), but was graceful to pave the right way for him. He openly agreed with Rama’s dharmic reasoning and profusely sought his apologies for arrogantly even questioning. We already saw in how Rama’s opponents saw him, that Vaali perceived Rama’s real nature. Rama didn’t want to be a mere enforcer of Dharma or Dandaneeti, but also strived hard to explain and educate on the reasoning. We see the same pattern, whether it was his arguments to convince Sugriva on accepting Vibhisha saranagati or reminding Ravana through Angada.
What it means for us: Rama reminds us the different ways Bhagavan tries to educate mankind. Instead of one big punishment of Karmaphala, there is usually a chance for learning a lesson and recovering from the negative turf. Unlike Vaali, who was able to see Rama’s dharma, many fail to see it even if may be fatal. Vaali was not always on the wrong side. Compassion/ego made him affiliate with the defeated Ravana. Arrogance made him blinded and hate Sugriva. Yet the worst was placing himself as a complete adharmic by abusing his strength to take over his own brother’s wife as his concubine. All these stem from merely associating with the bad – Ravana. Though Ravana played no role directly, negative association can affect one very intimately and powerfully as much as satsangha.
Rama’s presence on the side Sugriva not only highlights Bhagawan’s open siding on the side of Dharma but his proactive role in its upholding, protection and firm establishment.
Maricha – The interesting transformation of Maricha due to the contact of Ramabana was deliberated earlier. Yet Rama seems to have kept using him for a special purpose. The unfailing Ramabana left him twice. We see the same theme latter used extensively in Krishnavatara, when Jarasandha is repeatedly spare seventeen times, when he tries to attack Mathura.
What it means for us: To establish Dharma, one must use all the resources judiciously. Some of them may be inimical, yet have a use in the big scheme of things. If one is not rooted in Dharma, one will fail to discern the valuable enemy resource and a fatal one that is bent on destroying Dharma right away. Long term vision and proper utilization of all resources available is key for strengthening Dharma.
Vibhishana – Saranagati is the highest dharma, Rama is upholding. Sugriva and the vanarasena with the exception of Hanuman, are opposed to including Vibhishana. Rama’s very first source of Vibhishana’s dharma connection is from Shurpanakha’s very first contact. On the eve of a massive war, with the unresolved issue of how to transport the troops across the ocean, Rama takes all the time to explain Sugriva through stories of monkey and pigeon to elucidate his position. Only upon convincing, he not only takes Vibhishana in, but also coronated him as the next Lankan King. Rama declares even if it was Ravana, who came to surrender, he would have willingly forgiven him.
What it means for us: We earlier dealt in detail the importance of Forgiveness. Apart from the perspective of Saranagati, Rama is emphasizing the crucial need to be all inclusive of all Dharma constituents if one were to take on Adharma. A strong unified role is critical. Also the Sugriva discussion highlights the need for clear Dharma understanding, if we are to act. A partial understanding will either result in an imperfect action or inaction. Worse yet, a wrong dharma understanding will lead to disastrous consequences. The biggest lesson we gather is that of saranagata dharma. This is not merely in the secular sense, but surrendering completely to Bhagawan.
Suka-Sarana – First Ravana’s spy comes to investigate the vast vanara sena assembled. Rama orders the release of Shuka who sought immunity as a messenger. Shuka returns to inform the choices available to Ravana – to surrender Sita or encounter Rama in battle. Since the earlier mission fizzled out, Ravana sends Sarana along with Shuka again to give count of the sena, their leaders and their skills. Vibhishana exposed their disguise and again brings them in front of Rama. Rama offered them immunity, encouraged them to finish their task and return safely. Ravana’s spies shouted in profound admiration – May there be victory to Rama (जयेति प्रतिनन्द्यैनम् राघवम् धर्मवत्सलम् | jaya iti pratinandya raaghavam dharmavatsalam VR 6-25-27). Their minds were transformed by the Dharma of Rama that they went back to Ravana to advocate Dharma.
What it means for us: The contact, especially continuous, with profound dharma will have a transformational effect. This lesson of dharma transforming adharma is very profound. Yet the fact remains that Ravana never has this effect. In a society, while the marginally adharmic ones definitely can have a transformation, but as we see Suka-Sarana were threatened by Ravana and continue to do his bidding. This uphill battle may be worsened if the dharmic person is only a fraction of a fraction in stature in dharma understanding and practice, unlike Rama. To drive this intense tamas, a meager light is insufficient. Only by intensifying our sadhana, association with the dharmic and satsangha we can raise our efficacy.
Indrajit – He is the most powerful warrior on Ravana’s side, even more powerful than Ravana himself. He manages to bind Rama-Lakshmana twice, has a psychological victory by killing maya Sita. Yet, Lakshmana is being sent to settle the scores. The earlier victories of Indrajit, though using shadow warfare, did not deter Lakshmana from challenging him again. Even Rama encouraged and blessed him.
What it means for us: Dharma must know its strengths when challenging adharma, for it is always devious. The forces of adharma will always be vehement, brutal, crude and deceptive. Being alert, learning from the past mistakes and other’s experiences are vital to even last in the battle. There is a strong element of persistence and strong application to the task required to overpower the ever changing, ever growing power of adharma. There is a strong backing from Bhagawan as it aligns with HIS purpose. That is why Rishis and Mahatmas have repeatedly insisted in aligning ourselves with Dharma and deepening its observance. This provides the tailwind and makes us larger than our actions, as our intentions align with Bhagawan’s.
Kumbhakarna – Ravana awakens his brother in slumber to battle on his side. We saw how despite his deep Tamas, Kumbhkarna provides deep wisdom to Ravana, which gets ignored. Rama had no idea of this Tamasic giant. He was visible miles away, as he stepped out of his cave and his obvious powers emanated from his sheer size. Vibhishana informs the details about him. Rama challenges the destructive Kumbhakarna and eliminates him.
What it means for us: Tamasic forces are not easy to understand. They appear randomly even as it may appear Dharma is having an upper hand. They have the potential to alter the landscape very dramatically in a short time. For instance, the proselytization happening all over India is a good example. The effects of Tamas doesn’t meet the eye, but very effective. Additional vigilance is needed apart from countering it with full might. Any complacence can be fatal.
Ravana – Rama gives an extremely long rope to reform Ravana. Though Hanuman had given a complete picture of Rama, Vibhishana advised him on Dharma amongst others and even Shuka-Sarana’s field report, Rama chose to send Angada as a special emissary to give Ravana one more option. In his very encounter, Ravana meets a complete defeat, thoroughly beaten, exhausted and wounded, a weaponless Ravana is being sent back by Rama. Instead of pondering on what is right, Ravana blinded by lust and ahamkara continues to send all his army one by one with his key leaders, who all meet the same fate.
Ravana in his final duel gives a complete fight, puts his entire heart and punches way above what he can carry. But this was not enough, as Rama recharges himself with Satsangha, while Ravana recharges with mere motivation of desire. Dharma gets stronger every time it connects with Satsangha. Vibhishana is having a mixture of remorse and anger at Ravana for ignoring Dharma and violating all limits of dharma. He goes on to refuse doing the funeral rites for Ravana. Rama steps in and provides deep wisdom of Dharma. Rama notes the valor of Ravana, his battlefield actions and showcased his positive aspects. Rama also noted his vedic deep roots and also how he elevated his clan and associates. Rama cautioned Vibhishana not to carry on hostilities past death. The issue was only when there was life, when that Jiva had left with its vasana baggage, mistaking the body as the doer is a blunder. Rama invokes his relationship with Vibhishana as a friend and as a brother. He extends the same relationship to Ravana. He sends a strong message to Vibhishana to proceed with his duties or he may step in.
What it means for us: The Dharmic moves of Rama on battlefield are worthy of emulating, yet the entire focus of Rama’s message centers around “not to mistake the body as the doer”. Rama expresses the essence of vedanta to look past the dehatmabuddhi, that “I am the body”. Rama fought Ravana in the most dharmic way, yet he holds no grudge over his body.
It is understood through Vedanta, there are two levels or points of view. The lower one which includes all our world of plurality – Vyavaharika and the superior one that encompasses everything, the Parabrahman, Paramatma also referred as Paramarthika. As the human tries to slide from the lower end of the spectrum to the highest, it constitutes the spiritual journey and the final dhama, destination, is moksha. But from Bhagawan’s point of view, everything is only Paramarthika. This is not visible to us, but his manifestations in this plane is referred as Dharma. Maricha reveals “Ramo vigrahavan dharmah”, thus informing us that Rama is the embodiment of all Dharma in the prapancha. Apart from this fact, the Mahabharata declares “Krishnam dharmam sanatanam”, thus giving us the clear insight that Bhagawan exists in our loka as Dharma.
Having gained this powerful perception, the most sensible and easiest way to progress in our inward spiritual journey is to constantly and persistently align ourselves with Dharma. In fact, in the Varnashrama and in the Purusharthas, the very first idea that is emphasized is Dharma. No concept is more central to Sanatana Dharma. Just like the sun’s rays are no different from the sun, Dharma is the most perceptible aspect of Bhagawan, but to perceive even this dharma, one needs discipline and continuous association of Dharma. This idea gets stronger when we connect the main purpose of any Avatara – to establish Dharma (धर्मसंस्थानार्थाय सम्भवामि युगे युगे dharma-saṁsthāpanārthāya BG 4-8).
The doors of Dharma lead to Moksha. Let us strive hard to practice whatever we understand currently as Dharma, increase our understanding through Satsangha and apply that wisdom again. This positive spiral translates to our spiritual journey. May Rama continue to guide us to lead a life rooted in this subtle understanding of Dharma. May we continuously remember that Dharma is nothing other than Bhagawan.
ॐ तत् सत
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