School of Hinduism (Lesson-3)

Why do we ring a bell in the temple? The ringing of the bell produces what is regarded as an auspicious sound. It produces the sound Om, the universal name of the Lord... There should be auspiciousness within and without, to gain the vision of the Lord who is all-auspiciousness...

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Why do we blow the conch (shankh) as part of worship (pooja)? When conch is blown, the primordial sound of Om emanates. Om is an auspicious sound representing the Truth behind the world. Om is the universal name of the Lord.

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A kalasha is placed on all important Hindu rituals. It is a pot filled with water with mango leaves kept at its mouth, a coconut placed over it and a thread tied around its neck. The water in the kalasha symbolizes the primordial water from which the entire creation emerged. The leaves and coconut represent creation. The thread represents the love that "binds" all in creation. The kalasha is therefore considered auspicious and worshipped...

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Meaning of fasting in Hinduism: Fasting means 'Upavaas' in Sanskrit. 'Upa' means 'near' and 'vaas' means 'to stay'. Upavaas means 'to stay near the Lord'. Purpose of not taking food was to free oneself from the time consumed with preparing food and resulting effects like dullness and agitation. So we either eat only fruits, light food or no food at all, thereby making our mind free, alert and pure, only to spend time in devotion. Staying near God... Upavaas...

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Lord Shiva is also worshipped as Pashupati, literally Lord of the beasts and symbolically He who Controls our beastly passions... Shiva as Pashupati is worshipped in Pashupati Nath Temple in Kathmandu, Nepal.

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Lord Shiva is also called Vrikshanath. Mythology says that when Shiva meditated, from the heat of his austerities, tapas, rose every herb, shrub, grass, creeper and tree... Shiva became lord of all vegetation, Vrikshanath... I think closeness with nature is a unique feature of our Hinduism...

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Lord Shiva is also called Bhuteshvar, meaning "Master of the Elements"... There are five elements, the bhutas: earth, air, light, water and ether...

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"Under a great banyan tree, seated on a tiger skin, facing the south, dakshin, Shiva revealed all secrets of Yoga to seekers... He charged no fee, dakshina, and so his students called this great cosmic teacher 'Dakshinamurti'..."

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Shiva wandered in cremation grounds amidst the blazing pyres... Smearing His body with ash, bhasma, He became 'Bhasmeshvar', the lord of ash. "Every joy, every sorrow, every birth, every death, everybody, every mind, every event, every god and every cosmos, will end up in its own funeral pyre. After every fire only ash will remain. Why then be excited, why then be frustrated? Let me just be, exist in eternal equanimity, Vairagya." Shiva was at peace...

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Lord Shiva is also called Ekavratya, who lives by his own rules; Vaidyanath, the supreme physician; Somnath, keeper of the sacred plant Soma; Chandrashekhara, saviour of the moon; Jvareshwara, lord of fevers; Hara, the ravisher; Shankara, the benevolent one, a kind god...

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When Shiva went to marry Parvati, the bride's parents were shocked to see the groom with matted hair, ash smeared face, snakes around his neck and riding a bull. They called off the marriage. After Parvati ji's prayers Shiva transformed into the most handsom person ever seen, the personification of beauty... Lord Shiva is also called 'Sundaramurti'...

- Rahul Tiwary

Previous Posts: (1) School of Hinduism (Lesson-1) ; (2) School of Hinduism (Discussion-1 on Lesson-1) ; (3) School of Hinduism (Lesson-2)

School of Hinduism (Lesson-2)

Shiva is not just a Tapasvin. He is also a Yogi. The aim of yoga is to unknot the mind, uncrumple the consciousness, attain the triple state of sat-chitta-ananda: unconditional truth, purified consciousness, tranquil bliss. Shiva is therefore associated with bilva leaves, whose three leaves represent sat-chitta-ananda and whose stalk holding the three leaves together represents yoga. The three blades of Shiva's trident also represent sat-chitta-ananda and its staff represents yoga.

When Parvati ji was doing Tapa to become worthy of marrying Shiva, she used to eat only leaves - Bel patra. In the last stage she even quit taking leaves. Hence she got the name "Aparna".

Lord Shiva is shown to carry a Drum in his hand. It is actually a rattle-drum which is used by men who control and train monkeys. Monkeys are Symbols of our Mind: like monkeys our mind is Restless. So rattle drum in Shiva's hand is a Symbolism to control and tame our mind through yoga, tapa, or bhakti... Om Namah Shivaya...

Lord Shiva is shown to have moon on his head. That moon is like a cup and hence it is the last day of the waning moon before it disappears from sky on a new moon night. When it appears so in the sky, it's Shiv-ratri and people pray to Shiva. The Moon is Symbol of our Moods. Like moon waxes and wanes our mood changes too from sadness to happiness. So people pray to Shiva on Shivratri to bless them with happiness, symbolized in moon coming back after new moon night by His blessings. Om Namah Shivay.

Bhagwan Shankar is called 'Bholenath'. He is not 'Ignorant' but 'Innocent'. There is a difference between

Devas wanted Shiva to marry Parvati, so they sent Kamdev to Shiva. But Shiva's third eye opened and Kamdev was burnt down. Devas told Parvati jokingly that Shiva had destroyed Kama. Parvatiji said, "In your eyes He has destroyed Kama today. But I know that He has always been Nishkaam and victorious." Such was her trust and devotion on Shiva... Only she was worthy of being Shiva's wife... Jai Shiv Shambhu, jai Ma Parvati!

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Why do we touch the feet of elders? Man stands on his feet. Touching the feet is a sign of respect for the age, maturity, nobility and divinity that our elders personify. It symbolizes our recognition of their selfless love for us. This tradition reflects the strong family ties in Indian/Hindu culture...

Homa (offering of oblations into the fire with sacred chants) signifies the offering or surrender of ego and egocentric desires into the flame of knowledge. The resulting ash signifies purity of mind resulting from such actions. Bhasma is especially associated with Shiva. Ash doesnt decay. God is the imperishable Truth that remains when all illusions of forms are dissolved.

At the end of the aarati, we place our hands over the flame and then touch our eyes and the top of the head. It means - may the light that illumined the Lord light up my vision, may my vision be divine and my thoughts noble and beautiful...

We break a coconut and offer as prasaada. The coconut is broken, symbolizing the breaking of the ego. The juice within, representing the inner tendencies (vaasanas) is offered along with the white kernel - the mind, to the Lord. A mind thus purified by the touch of the Lord is used as prasaada (a holy gift)...

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What is freedom? Some take it that freedom is identified with slavery to their own impulses. This is the freedom that makes drunkards, gluttons, and libertines. ... Liberty to realize what is our own will may be an essential condition of freedom, but until we are as free from that will, and the desires suggested by that body and mind, as from those of all the other hundreds of millions of human beings, we do not know what real freedom is. - Sister Nivedita of Ramkrishna-Vivekananda, around 1905.

Sri Ramakrishna was gathering flowers one morning for the temple worship. It suddenly flashed upon his mind that the whole earth was a vast altar, and the flowers blossoming on the plants were already offered in worship at the feet of God. Sri Ramakrishna never again gathered puja-flowers...

When Swami Vivekananda was a small kid, he got to know that our Rishis and sadhus sat on meditation such that they won’t know and their hair and beard will grow long enough to touch the ground... He also then sat on Dhyan mudra and after every 5 minutes he opened his eyes to check if his beard grew or not :-)) Then he went to his mother and complained, "Maa, why doesn’t my beard grow??" Ma told him that it happens when one meditates for too long... From that day, he started meditating regularly...

- Rahul Tiwary 

Previous Posts: (1) School of Hinduism (Lesson-1) ; (2) School of Hinduism (Discussion-1 on Lesson-1)

Ram Setu and Contribution of a Squirrel

In his article titled “I am not a Statistic”, (ET, 11 Feb 2011), Devdutt Pattanaik writes a wonderful episode with a very nice lesson for all of us to learn. I think this lesson is only a drop from the ocean of Ramayana.

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The bridge was being built across the sea. This would enable Ram’s army to reach the island-kingdom of Lanka and rescue his wife who was held captive there. This was no ordinary army - this was an army of animals. Vultures had identified the location of the island. Bears were serving as the architects.
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Monkeys were the workers implementing the construction, carrying huge boulders and throwing it into the sea. Work was hectic. The monkeys were jumping and screeching everywhere to ensure everything was being done efficiently and effectively when suddenly there appeared amongst them a tiny squirrel carrying a pebble. This little creature also wanted to contribute to the bridge-building exercise.
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The monkeys saw him and laughed. One even shoved the squirrel aside considering him a nuisance. But when Ram saw the squirrel, he was overwhelmed with gratitude. He thanked the tiny creature for his immense contribution. He brushed his fingers over his back to comfort him. This, it is said, is what gave rise to the stripes on the squirrel’s back that can be seen even today, a sign of Ram’s acknowledgment of his contribution.
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Statistically speaking, the squirrel’s contribution to the bridge was insignificant. But he had given it his 100%. Does it matter? Not as far as the bridge construction is concerned, for sure. But to Ram it did. He sensed that the squirrel’s devotion was second to none. The material contribution may not have been as great as the others but his emotional contribution was as high. That mattered.
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You can read his complete article at this Tiny URL: http://tinyurl.com/6y6dajy
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At the end of his article, the author is concerned and says that the tragedy of modern management is that it is teaching us “not to be” Ram. But I am sure until there are writers like him, all is not lost.

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- Rahul

Lessons from Ramayana by Khushwant Singh

Perhaps the only Indian (self-proclaimed) Atheist I have read properly is Khushwant Singh. But when I read what he wrote about the great Indian epic of Ramayana and its place in our society, I loved all his words. Here it is:

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Lessons from Ramayana

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It could be said that Indian children start imbibing the Ramayana with their mother’s milk. It is the first story they hear in their childhood. It has found its way into their vocabulary. Their most popular greetings are Ram Ram, Jai Ramji Ki, Jai Sitaram. We are reminded about it every year through performances of Ramlila which take place in all towns and cities ending with the burning of effigies of Ravana, Kumbhkarana and Meghnad on Dussehra.

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Then there are Bharat Milap and Diwali. The reason is simple. For us, Sri Ram is God personified, his wife Sita, our mother goddess, Lakshman, the loyal brother and Hanuman the faithful servitor. They represent the powers of goodness. Their enemy Ravana and his brothers represent the powers of evil.

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In essence, the story is of goodness prevailing over evil. We carry it to the end of our days on earth. When our dead bodies are taken out to cremation grounds, one mourner chants Ram Naam Satya Hai - the name of Rama is the truth; other mourners reply: Sat bolo gut hai - speak the truth and attain salvation.

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Taken from: Khushwant Singh’s review of ‘The Story of Ram and his friends in the forest’, written by Pratibha Nath and illustrated by Sujasha Dasgupta (Rupa). HT, Dec 12, 2010 http://www.hindustantimes.com/Ethics-of-journalism-and-lessons-from-Ramayana/Article1-637347.aspx

Ramayana: A Love Story

Ramayana can be taken in many ways, but I think it’s also a love story. It’s a love story of a prince who had to be separated from his wife when already banished from his kingdom and then he fights with evil forces and hardships to find and regain his love. When Seeta was abducted by Ravana and Ram was gathering army of monkeys and bears, at one point of time he says something like this, “They say that with passage of time our love and pain of separation calms down, but I have not felt any such relief…” How could he, when his love for Seeta was purest and divine? Rishi Valmiki describes it well. At another point, the prince says, “Whenever I see a beautiful thing, I feel how much Seeta would have enjoyed this!” And then he cries… The prince, who could move mountains and dry up oceans by his mighty arrows, cries in the memory of his beloved wife… At many places throughout Ramayana, the distressed Rama is shown to be consoled by his younger brother Lakshamana. Often Rama starts lamenting wondering how princess Seeta, his beloved wife and daughter of the great king Janaka, would be surviving amidst dreadful Rakshashis and demons. He is shown neither be hiding his feelings from his followers, nor letting his sorrow carrying him away from his righteous path. Seeta, on the other side, waits for her love every moment and spends every passing day in hope that that day would end her wait. Her love for Ram is so great and honourable that even for a moment she is not diverted.

Rishi Valmiki who was the first person to write about Rama’s story and to introduce Ramayana to this world, doesn’t mention anything about Sita’s exile to the forest after she and Ram had reunited, so we can take this for granted that once Ram restored Sita, they spent years of happy life together. As they say at the end of love stories: “And they lived happily ever after.”

After Ramayana, so many stories, poems, plays, and movies have been written and made, telling a love story in very similar lines: there are two lovers, and one villain; lovers get separated and hero fights to get back his love. In the end, they are reunited and live happily ever after… But no love story is as powerful, as divine and as elevating as the one between Ram and Seeta… It’s because Ramayana stands as a torch of light showing us the righteous way of life, and reminds us of the very high levels of moral standing that we should practice in life…

- Rahul

Lessons from Ramayana – Part 23

Reproducing a part from the book which I believe all of us should read and understand:

Now, a word to those of our times who read Raamayana and Bhaarata and other Puraanas. In these works, there are frequent references to Devas and Raakshasas. The latter were wicked, had no regard for dharma, and revelled in evil deeds. Asuras were also like Raakshasas. But even among Raakshasas there were a few wise and virtuous people. There spring up bad men even in the best of races and vice versa. On the whole, Asuras and Raakshasas were those who rejoiced in doing wicked deeds. It is a pity that some people in their ignorance identify the Asuras and Raakshasas with ancient Indian tribes and races – a view not supported by any literary work or tradition or recorded history.

The conjencture of foreigners that Raakshasas were the Dravidian race, is not borne out by any authority in Taiml or other literature. The Tamil people are not descendents of the Asuras or Raakshasas.

The Devas were generally upholders of dharma and took on themselves the task of putting down the Raakshasas. According to the Puraanas, they had at times to deviate from dharma in dealing with the Raakshasas, some of whom had attained great power through tapas.

The Devas were generally good; and those among them who swerved form the path of righteousness paid the price for it. There was no separate code of conduct for the Devas; the law of karma admits of no distinction between the Devas and others. The law dealt with the Devas as with others.

Wedded to virtue as the Devas generally were, lapses on their part appear big to us, like stains on white cloth. The Raakshasas’ evil deeds are taken for granted and do not attract much attention, like stains on black cloth.

The honest, when they happen to go astray, should evoke our sympathy. It is however the way of the world – but it is not right – to condemn in strong terms casual lapse on the virtuous, while tolerating habitual wrong-doers.

It should be noted that in the Puranas we see the gods getting entangled in dilemmas of dharma. Indra and other devas are shown often as committing serious sins. Why did the sages who told the Puranas involve themselves in such difficulties? Their aim was to awaken people to a sense of the dangers of adharma. Else, the sages need not have deliberately attributed sinful acts to their own heroes and created difficulties for themselves.

Some persons take pleasure in jumping to wrong conclusions from the incidents in the Puraanas. They argue, “Raavana was a very good king. Vaalmiki has falsely accused him of wicked deeds.” They ask: “Did not Raama act unjustly on a certain occasion? Did not Seeta utter a lie?” and the like.

Valmeeki could well have omitted incidents which are not edifying. Both Raama and Raavana were first presented to us by the poet Vaalmiki. There was no earlier work referring to Raavana that can be quoted to contradict Vaalmiki and stamp him as being partial to Raama, Seeta and the Devas, and twisting facts to deceive people. Vaalmiki’s Raamayana is the fountain source of the story of Raama; in it, one comes across seemingly wrong deeds.

Calm consideration of such situations would show that they are just portrayals of similar difficulties in our day-to-day life. It is for us to benefit from the moral trails contained in them. The lesson of the Ahalya episode is that, however deadly one’s sin, one may hope to be freed from its consequences by penitence and punishment. Instead of condemning others for their sins, we should look within our own hearts and try to purify them of every evil thought. The best of us have need for eternal vigilance, if we would escape sin.

(C. Rajagopalachari; Ramayana; Chap VIII, Ahalya; P40-42)

Lessons from Ramayana – Part 22

Fate is weird. We would never be able to understand fully, why things happened the way they happened. The author describes it in a wonderful paragraph when Kaikeyi’s mind was changed by evil minded Manthara:

And, yet, as Dasaratha told Raama, even the purest of minds is mutable. When fate conspires with bad counsel, any one of us might be corrupted. And this happened to Kaikeyi. The gods in Heaven had received an assurance, and the sages had performed tapas for the destruction of Raavana. What we call destiny, therefore, ordained that Kaikeyi’s pure heart should be changed by Manthara’s evil counsel. So says Kamban in the Tamil Raamayana in his own inimitable style.

(C. Rajagopalachari; Ramayana; Chap XII, Manthara’s evil counsel; P62)

So true…

- Rahul

Lessons from Ramayana – Part 21

Fate and Karma

Life is weird. At one point, the author describes the unfortunate end of the mighty and righteous king Dashratha:

As described by Valmeeki in the early page of the epic, Dasaratha was one who had mastered all the Vedas and Shaastras, was a farsighted person, the hero of many battles, the performer of many sacrifices, follower of dharma, a far-famed king with many friends and no foes, one who had conquered his senses. His power was like Indra’s. His wealth was like Manu. Fate had ordered that such a one should exile his beloved son and die of a broken heart, with none by him in his last moments but two faithful women stricken by himself with a common sorrow.

(C. Rajagopalachari; Ramayana; Chap XXIII, Last moments; P132-133)

Before his death, King Dashratha recalled an old happening when he had killed a young man (Shravan Kumar) by mistake and his old dependent parents had died learning this, but only after cursing the king of a similar fate. Therefore, we can understand why such an unfortunate fate descended over the righteous king…

- Rahul

Lessons from Ramayana – Part 20

When Hindus die, their children offer shraadha to them and do some rituals for the peace of the departed souls. I found reference to a similar gesture when Raama came to know about Dahsaratha’s death:

The princes, with Seeta and Sumantra went to the river and offered libations for the peace of the departed soul of the king. After other customary ceremonies, the princes returned to the cottage. They help each others’ hands and relieved their sorrow by loud lamentation.

(C. Rajagopalachari; Ramayana; Chap XXVII, The brothers meet; P169)

It means the custom is so very old.

Lessons from Ramayana – Part 19

Leaving the body when purpose is over
At two places in Ramayana, I found instances of rishis entering into fire in order to get them free from their bodies. But in both the cases, they were very sure about their purpose having finished, after years of penances and collecting strength through Yoga. The same is not applicable to people like us.

When the princes came, Sabari produced the fruits she had gathered and kept for them, and described and showed to them the wonders of the Matang aashrama. Then with their leave, she kindled a fire and entering it ascended to heaven.

(C. Rajagopalachari; Ramayana; Chap XL, Left eyelids throbe; P258)

They proceeded to the aashrama of Sarabhanga. Indra was there with other gods, talking to the rishi. Knowing that Raama had arrived, he cut short his talk and went away. Then Raama, with his brother and wife, approached the rishi and humbly saluted him.

The old ascetic said: “It is for you I have been waiting. It is time for me to leave the body but my wish was to see you first. And so I have been waiting. Now my desire is fulfilled, I pass on to you all the merit of my penances.”

Raama answered: “My Lord, should I not earn my own merit? How can I receive what you have earned? I have renounced everything to live in the forest. Advise me where I can best find an abode in the forest and send me forth with your blessing.”

The rishi knew the secret of Raama’s avatar and told him: “Learn from the sage Suteeksha where in the forest you should dwell.”

Then Sarabhanga kindled a fired and entered it. The gross body perished in the flames and a youthful ethereal form rose from the pyre and floated up the heavens.
(C. Rajagopalachari; Ramayana; Chap XXIX, Viraadha’s end; P182-183)

Lessons from Ramayana – Part 18

Ram killed the vaanara king Vaali while hiding behind a tree. He had to do so, because Vaali had got a boon from Indra which gave him power to absorb the strength of his opponent when seen in sight. Therefore Raama had no choice but to kill him while not being seen himself. Vaali as such was a good king. But he had ego and his ego made him drive his own brother Sugreeva out of his kingdom. Sugreeva wanted to redeem his honour and his wife which all Vaali had captured, without any real wrong done on the part of Sugreeva. Raama had entered into friendship with Sugreeva and promised Sugreeva to get back his kingdom and wife. Therefore, Vaali had to be killed first. Here is how the author explains this:

Owing to the protective virtue of Indra’s necklace, Raama could not have met Vaali face to face and vanquished him, just as Raavana could not be conquered by the gods. Raama could kill Vaali only when himself unseen. And still the question stands, why should Vaali have been killed at all?

Perhaps the answer is to be found in what Kabandha said to Raama in gratitude for being released from his curse. “Through Sugreeva’s friendship you will recover Seeta” – Sugreeva’s help, not Vaali’s. And so Raama went in search of Sugreeva, found him and pledged his friendship and consecrated by fire. Sugreeva had committed no unforgivable offence against Vaali; yet vaali, with his supernatural strength, persecuted his brother. Hearing the latter’s complaint, Raama had pledged his word to kill Vaali and restore to Sugreeva his wife and make him king as his part of the contract of alliance. Thereafter, Raama had no alternative. To kill Vaali from cover became an inevitable necessity.

Raama erred in running after the magic deer to please his wife. Consequent to this, difficulties and sorrows and conflicts of duty pursued him. If we keep in mind that when God takes a lower and limited form by His own ordinance, limitations follow and we should not be confused thereby. This is my humble view as against other explanations propounded by the pious.


(C. Rajagopalachari; Ramayana; Chap XLIII, The slaying of Vaali; P281)

Lessons from Ramayana – Part 17

Diversity

When Hanuman ji went to Lanka, he saw the city and its people. He also checked Raavana’s army. Ramayana describes at one place like this:

All the warriors were clad in armour. Some were handsome, some ugly; complexions varied from fair through brown to black. Some figures were very tall, others very short. Thus Hanumaan saw that the population had been drawn from a wide area with varying climates and that the army had been recruited from the pick of many nations.

(C. Rajagopalachari; Ramayana; Chap XLVIII, The search in Lanka; P317)

It is apparent that there was "diversity" in Lanka. Even in those times, they did not believe in ‘racial supremacy’ or ‘regional chauvinism’, as happens today in many parts of the world (including many states of India).

- Rahul

Lessons from Ramayana – Part 16

Wrong Path is Easier

It is often understood that the wrong path is easier, to attain a short-term goal. Students cheating in exams can pass easily, while those who rely on their own have to give in months of hard labour. One can get his work done by bribing the authorities, but the one who doesn’t give in, has to make lots of efforts in order to get what he wants. Still, there is a greater good in following the path of dharma. This message comes out from the following episode in Ramayana.

Hanuman ji went to Lanka to find the whereabouts of Sita ji. They met and Hanuman ji was to return. Then an idea came to his mind – what if he carries away Sita ji from the sky route, on his back? That would save all the efforts of Ram and Lakshaman and would even prevent a war! But Sita ji didn’t agree. This is what she said, apart from mentioning that it would be dangerous thing to do:

“Apart from that Hanumaan, if you snatch me away stealthily from the Raakshasas it would be no credit to the valour of my lord. The honour of the Kshatriya race demands that he should come and fight and vanquish Raavana and redeem me as the prize of the victory. Would Raama have me stolen back even as Raavana stole me from him? No, my son, return and quickly bring Raama here with Lakshamana and the Vaanara army. Let my lord’s arrows destroy Lanka and send Raavana to Yama’s abode. His victory is certain. Like the fierce sun at the hour of doom, Raama’s arrows will burn the Raakshasa people to ashes.”

(C. Rajagopalachari; Ramayana; Chap LIII, Seeta and Hanumaan; P353)

Lessons from Ramayana – Part 9

It is very interesting to see what Raama thought of Raavana.

When Raavana was killed, Vibheeshana started lamenting seeing his brother’s body fallen on the ground. Raama spoke:

“Raavana fought like a true warrior and fell fighting like a hero! Death has washed his sins. It calls for no mourning. Raavana has entered Heaven.”

Raama cleared all confusion from Vibheeshana’s mind and made him do the funeral rites for his departed brother.

Said Raama: “It is for you now, his brother, to do the rites. Death ends all enmity. I, his former foe, even I can rightly perform his obsequies. Your brother is my brother too, is he not?”

(C. Rajgopalachari; Ramayana; Ch LXXIII; End of Raavana; P462-63)

If we go back in time, in the initial stage of the war, once Raama had left Raavana unhurt. Here is the episode:

Then Raama, riding on Hanumaan’s shoulders, gave battle to Raavana. The Raakshasa king was sorely wounded. His golden crown was broken. So was his chariot. Deprived of every weapon, he stood before Raama.

“You may go now,” said Raama. “You have fought well today. Go away and rest and come back tomorrow, refreshed and with weapons.” And Raavana retreated shamefacedly to the city.

(C. Rajgopalachari; Ramayana; Ch LXX; Raavana’s Defeat; P442)

What comes clear from these incidents apart from the many other virtues of Raama; is also the fact that Raam held high views of the good part of Raavana’s character. This is right; because none is all evil as none is all good. Therefore if Rama appreciated and respected Ravana as a warrior; he only elevates his own position in our minds and hearts…

- Rahul