Lessons from Ramayana – Part 8

There is a very interesting episode where Ravana’s spies are captured and brought before Raam. How does he react?

Mercy, Confidence or Statesmanship?

The Rakshasa spies assumed the shape of Vaanaras and coming to Raama’s camp and mixing with the other Vaanaras looked all around. But Vibheeshana, discovering their disguise, caught hold of them and produced them before Raama. They pleaded that they were mere messengers sent by their king and prayed for release.

Raama said: “Show them our army. Let them have a good look around before they return. Give them free and full opportunity to see our strength. And Oh you Raakshasa messengers! When you go back to Raavana, tell him, “The strength on which you relied when you carried Seeta away is to be put now to the test. Your fortress, your city, and your army will be destroyed. Raama’s darts will pierce your body.’ Yes, convey this message to your king.”

The spies heard Raama’s words and agreed to convey them to their master. Then, impelled by force of habit, they said: “Victory to thee!” The Vaanara army took this to be a fine omen.

(C. Rajgopalachari; Ramayana; Ch LXVIII; Seeta’s joy; P427)

Is not it astounding! Why would someone allow enemy’s spies to see his own arrangement? I think Raama’s gesture speaks full of confidence. Loads of confidence in fact. But apart from confidence, I also see statesmanship. Such a confident gesture from Raama might have frightened Raavana and when conveyed with the strong message which Raama sent for him, it could have either resulted in Raavana changing his mind; or at least starting fearing Raama; both of which were in Raama’s favour. But at the same time, the incident also speaks of compassion and mercy.

- Rahul

Lessons from Ramayana – Part 7

We often wonder at the relation or distinction between God and Nature. Here is an important portion which comments on the same.

Nature and God

There is a principle expounded here. As Raama stood bow in hand, the ocean god bowed before him with clasped hands and said:

“Dear Raamachandra! Earth, air, ether, water, fire – these five elements must follow the eternal laws of their nature. Tempted by pleasure or reward or frightened of punishment, can I ever swerve from my nature? Can water harden and become stone? Or can I reduce my depths into a shallow pond for your easy crossing?”

Thus the ocean king protested with all politeness to Sri Raama.

Vaalmiki puts into the mouth of the ocean king a fundamental of our religious philosophy. He explains the primordial relationship between God and Nature. God’s law operates in and through nature. The laws of nature were created so that the universe may proceed by itself. So too the law of Karma. The five elements, all objects without life as well as all living creatures, must follow their own permanent laws.

According to the Hindu Shaastras, Nature itself, the sequence and chain of cause of effect, the properties of matter, and the law of Karma, all are ordained permanently by God.

Nature itself is a witness to God. He is not proved by a suspension of the laws of nature.

This is expounded clearly in the 9^th chapter of the Bhagawat Gita:

“Under my supervision Nature gives rise to all that exists – movable and immovable – and the universe evolves from this cause.”

This is put briefly by Vaalmeeki in the speech of the ocean king.

(C. Rajgopalachari; Ramayana; Ch LXVI; The Great Causeway; P418-419)

- Rahul

Lessons from Ramayana – Part 6

Many world religions give too much importance to us ‘surrendering’ to God’s will. At one place in the Ramayana, Lord Ram also shows the same attitude. Though his gesture also shows his royal lineage and dharma of a king; we can think more on the lines to come up with our conclusions.

Surrender to the Lord

When Vibheeshana comes to join Raama’s side; not everyone is ready to accept him. The Vaanara king Sugriva shows a strong protest, as do many other warriors. But Raama thinks otherwise and among opinion on statesmanship, says this:

“But there is a stronger reason. When one comes to me for refuge, I cannot reject him. This is my dharma. It does not matter if as a result of this I suffer. Even at the cost of life I must do this duty of mine. Never can I deviate from it. Verily, I tell you, even if Raavana himself came to me for sanctuary, I would accept him without hesitation. How then can I reject his brother who has done me no wrong? Go and fetch Vibheeshana.”

In the Vaishnava tradition, this episode, in which Vibheeshana is taken by the Prince into his camp and innermost council, is held to be as important as the Bhagawat Gita episode in the Mahabharata.

It illustrates the doctrine that the Lord accepts all who in absolute surrender seek shelter at his feet, regardless of their merits or defects. Their sins are burnt out by the mere act of surrender.

This is a message of hope to erring humanity. It is the heart of the Vaishanava faith that there is hope for the worst of us if only we surrender ourselves to the Lord.

Those who look on Raama as an avatar of God find in this utterance the essence of scriptures. The solemn assurance which Krishna gives to Arjuna later in the Gita, that assurance the Prince of Ayodhya declares in the presence of Sugreeva and others in this Vibheeshana episode of the Raamayana.

This divine assurance is the life and light that a world filled with sin and darkness, needs.

(C. Rajgopalachari; Ramayana; Ch LXV; The Doctrine of Surrender and Grace; P413-414)

- Rahul

Lessons from Ramayana – Part 5

How our desires bring so many misfortunes to us; can be evident from one episode of Ramayana.

Contentment as Bliss

When Maareech in the form of a stag went near Seeta and caught her attention, Seeta called Raama and Lakshamana and showed the stag to them. Lakshamana saw the wonderful mesmerising stag and said, “This is no ordinary animal. This is a trick of the Raakshasas.”

But Seeta said: “Do catch this deer for me. We shall bring it up as a pet in the aashrama. This is the most beautiful creature I have so far seen in the forest. Look! Do look at it: What colour! What playfulness!”

She begged Raama, “Soon we shall have to return to the city. Should we not take some thing from the forest to Ayodhya? How beautiful it will be, this exquisite creature moving in the inner apartments of our palace? Bharata would be so pleased. I should love to give it to him. Do, my beloved, catch it for me. Somehow catch it for me.”

Seeta saw that Lakshamana did not seem to like her importunity. This only made her more determined to persuade Raama to get it for her. If a strong desire creeps into our heart and some one stands in the way of it, we are angry with him no matter how dear he may be to us.

This unfortunate truth about the way that desire works in the human mind is explained clearly by the Lord in Gita. It was demonstrated by what happened in Seeta’s heart now.

(C. Rajgopalachari; Ramayana; The Golden Stag; P226)

What more remains to be said here, than witnessing the role played by ‘desire’?

Raama thinks about her asking and thought that if the stag was really a Rakshasa trying deceit, then that would be a better reason to kill it. So he goes after the golden stag; to bring it living or dead.

Here, Seeta represents our heart which desires for beautiful things. Lakshamana stands for our mind which understands rightfulness. Raama here represents our reasoning which decides with ego playing a role in it. Doesn’t this incident repeat itself in our present-day life, even now? Don’t we face situations where even though knowing something might turn out to be wrong; we give in to demands by our kids or spouses or friends; and get ourselves into trouble? This is why, it is said, “Santosham paramam sukham” (Contentment is the highest bliss)

- Rahul

Lessons from Ramayana – Part 3

Hinduism is said not to be a belief but a way of life. Hinduism doesn’t have one single holy book, or one person who started it; or not even a single sacred place to revere. The set of beliefs practiced by Hindus are diverse. This attitude of Hinduism or Sanatan Dharma as it is also called reflects at many places and times. These days, I am reading ‘Ramayana’ by C. Rajgopalachari who gives wonderful descriptions of the tales fitted to the modern times. He mainly uses descriptions from Valmiki, as well as brings comparative portions from Tulasi Ramcharitmanas and Tamil poet Kamban wherever required.

Here is an interesting episode from the Ramayana.

One morning in early winter the three went as usual to the Godavari for their bath and to offer their morning prayers and fetch water for the day’s needs. They walked conversing about the beauty of the season. Lakshmana thought of Bharata and how he would then be busy performing the ceremonies appropriate to the month.

He said: “Bharata is entitled to live in ease but he has taken on himself a life of hardship in the forest. My heart is full of sorrow for him. Even in this cold weather poor Bharata no doubt eats sparingly and sleeps on the bare floor. This cold morning he too is probably walking towards Sarayu! Pure in mind and speech and conduct, renouncing all pleasures, he lives a life of austerity for our sake. He is exactly like our dear father and quite the opposite of his mother. How could so cruel a woman in Kaikeyi bear so good a son?”

Raama stopped him, saying, “Talk as much as you like of Bharata and our father, but stop condemning Kaikeyi. All that you say of Bharata is true and my thoughts too today go for him in love….”

Thus thinking longingly of home and Bharata they batched in the Godavari on that early winter morning. After offering oblations to their ancestors and prayers to the sun, Raama rose transfigured like the Lord Shiva and returned to the aashrama with Seeta and Lakshmana.

(Chap 31, ‘The Soorpanakha Episode’, Ramayana, C.R., P194-195)

Shri Ram allowed Lakshman to say good words about Bharat and their father, but as soon as he started criticizing Kaikeyi, he stopped him. The reasons why he stopped him could be many. Ram knew that Kaikeyi was not really to be blamed for all that had happened. Destiny makes way for us to fulfil the purpose of our life and people are merely means. Kaikeyi sent Ram to the forest so that he could fulfil the reasons for his Avatara. Ram was born to eliminate Rakshashas and Ravan from the earth, and a lot of things had to fall in place in order for him to do it effectively. Also, we should not forget that Kaikeyi had fallen into confidence of her maid Manthara and hence done all the wrong she could. In any case, no good was to be achieved by venting anger against her. Ram had obeyed the wish of his father because that was his dharma. He received the hardships coming his way with a smile on his face and that is why we would always read Ramayan – Ram’s story – and would take inspirations from him. If Kaikeyi would not have made such wrong demand – Ram’s glory would not have become such great for us to see and learn from.

Also, I think Ram knew the futility of criticism. Negative criticism can only prepare one’s heart for more of negativity and is of no good use. Also, gossiping and criticizing others is considered sin in Indian culture and these signs of idle minds are discouraged. I think Ram’s gesture indicates towards that.

- Rahul