2010-2011

2010 was the worst of the times; 2010 was the best of the times. This is how I will remember the year which is passing by. This year, I set to lose a lot – things that took years to come into shape. And then, bringing true the wisdom which asked to carry on with head up, the year also gave me back almost all it took away, with some ‘top-up’. That is how the year turned out to be one of the best of the times in my life…

I welcome 2011 with many goals and aspirations in my eyes. With a wish that it brings only happiness to all those I love and all those who love me.

Wishing 2011 to be a very prosperous and successful year to all!

- Rahul

Lessons from Ramayana – Part 15

Sympathy with Bad Characters

I guess all of us would at one point or the other, sympathise with characters like Duryodhana or Karna in the Mahabharata, or even Meghnad or Ravana in the Ramayana. C. Rajgopalachari explains this so well that I am simply presenting his text to explain:

Great poets in all languages delineate with sympathy even their bad characters allowing gleams of goodness to shine through occasionally, for nature has not made anybody wholly and unredeemably evil.

The poet’s aim is to direct the reader’s mind into the path of Good, the satvik way. For this purpose they use all their skill and power in developing even their raajsik and taamasik characters.

The reader who is held by raajasik and taamasik qualities, naturally tends to sympathise with such characters; much more so readers below the average who are untouched by the saatvik element. They would regard the deeds of the hero and other saatvik characters as mere fiction invented for blind worship, and identify themselves with the raajsik and taamsik characters and even claim these as their own kith and kin. They would find themselves attracted by such characters and follow their doings with considerable interest.

‘Paradise Lost’, the English epic on a Biblical theme, is famous throughout the world. In this poem Milton delineates the Almighty and Jesus, His spiritual son and human incarnation, as well as several orders of angels. But the most impressive character in the great epic is Satan who rebelled against God and brought sin and death into this world. Critics of English poetry admire Milton’s wonderful success in the characterisation of Satan. Similarly, the great dramatic poet Shakespeare has created a wonderful characterisation of Shylock, the usurer and miser. Even such embodiments of despicable qualities are presented by the poets as possessing courage, determination, energy and other good qualities which attract us and serve as a bright background to their blackness. In Vaalmeeki’s portraits of Raavana and Kumbhakarna too, we notice the same artistic skill. The cook who meets all tastes shows his skill in making out of bitter vegetables an attractive dish. So does the poet show his skill in portraying evil.
(C. Rajgopalachari; Ramayana; Chap LXI, Anxiety in Lanka; P390)

- Rahul

Lessons from Ramayana – Part 14

Ordinary VS Higher Morality

Kumbhakarna, a brother of Ravana, didn’t approve of Ravana’s act of abducting Seeta. He believed that if Ravana wanted revenge of Lakshamana’s insult to Rakshasi princess Surpanakha, he should have challenged Rama and Lakshamana personally and fought a one-on-one battle to avenge. But when Ravana sees danger ahead and asks Kumbhakarna for help, in the end he doesn’t deny his brother. Despite knowing that he was protecting the wrong doing, he went ahead to fight for Ravana, because Ravana was his brother and his king. But the same didn’t happen with Vibheeshana. Knowing that Ravana had done wrong, he tried to persuade Ravana to return back Seeta and apologise to Ram. When Ravana goes to war with Ram, Vibhishana chose not to support him despite he being his brother. So who out of Kumbhakarna and Vibheeshana was right? C. Rajgopalachari gives a wonderful explanation in brief:

Kumbhakarna acted according to his ordinary morality. This was a simple thing which everybody could understand. But Vibheeshana followed a higher morality. The path he chose was more difficult and likely to be blamed.

He knew (how could anyone else know?) his inward suffering at the thought of Ravana’s evil doings. Ordinary people could not sympathise with his situation. Even today, people find it hard, without elaborate explanation, to appreciate Vibheeshana aright.

(C. Rajgopalachari; Ramayana; Chap LXV, The doctrine of surrender and grace; P411)

At another point, the author explains it again, for those who even today criticize Vibheeshana:

Men are restrained from evil by the wholesome fear that if they commit sin they would forfeit the affection and goodwill of their friends and kinsmen. This fear is a strong incentive to good behaviour and its removal would be a serious loss in society. All this is forgotten by those who argue that Vibheeshana was a ‘traitor’. Raavana was the first, unfortunately by no means the last, to dub him by that name. Those who are anxious to retain the support of kinsfolk while pursuing evil ways disapprove of Vibheeshana’s conduct. But Vibheeshana was not afraid of being a traitor. He would have nothing to do with adharma. His course was, however, not easy as we shall see.
(C. Rajgopalachari; Ramayana; Chap LXIV, The vaanara’s doubt; P405-406)

I am convinced. If we support family members even if they do evil acts, we follow ordinary morality. Better not to encourage adharma and to practice higher morality. As the author says, “In a conflict of duties, each one follows his own nature.”

- Rahul

Lessons from Ramayana – Part 13

Lord Accepts All
“Our Lord accepts all”: this is a very important reminder to all of us. C. Rajgopalachari explains this very well in one episode in Ramayana.

When Vibhishana comes to Ram and seeks his friendship, others are not happy about it. Sugreeva protests and questions whether they should trust one who has deserted his own brother. But Ram says as follows, after explaining reasons why friendship and alliance with Vibhishana may be good thing to do:

“But there is a stronger reason. When one comes to me for refuge, I cannot reject him. This is my dharma. It doesn’t 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.”

Understanding this, Sugreeva lauds Ram for his sense of dharma and says, “May he (Vibheeshana) too become a loving friend of yours, even like us!”

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 Vaishnava faith that there is hope for the worst of us if only we surrender ourselves to the Lord.

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

(C. Rajgopalachari; Ramayana; Chap LXV, The doctrine of surrender and grace; P413-414)

- Rahul

2010-2011

2010 was the worst of the times; 2010 was the best of the times. This is how I will remember the year which is passing by. This year, I set to lose a lot – things that took years to come into shape. And then, bringing true the wisdom which asked to carry on with head up, the year also gave me back almost all it took away, with some ‘top-up’. That is how the year turned out to be one of the best of the times in my life…
 

I welcome 2011 with many goals and aspirations in my eyes. With a wish that it brings only happiness to all those I love and all those who love me.
 

Wishing 2011 to be a very prosperous and successful year to all!

New Airtel Brand Identity

One fine morning, I realized that Airtel had changed its logo. The new logo propped up everywhere in the city in a matter of a week. At first glance, I didn’t like it. On second thoughts I criticized Bharti for the extravaganza (consider the cost of changing the logos and hoardings all across the nation; and creating new ads for media). I wondered what the reason behind such a change was. I liked the previous logo – it was bright and made a strong impression. But now that the initial ‘shock’ is over, I see the matter from a different angle.

Airtel announced adopting a new brand identity on the occasion of touching 200 million subscriber base. Also, it made the launch to be part of strategically synergizing all its global operations under a single brand. Making it part of the same strategy Airtel changed the Zain brand name to Airtel for its $ 10.7 billion African acquisition of Zain Telecom. And that explains how the swirling “a” appears in the logo. Just search for Zain Logo on google or yahoo images and you would see its similarity with the new Airtel Logo. Similarity of logos would give the new brand identity an edge in places where Zain used to dominate the market.

Along with the logo, Airtel also launched a new Airtel Signature tune made by AR Rahman.

I found the new Airtel logo to be far trendier and it would also connect with the youth in a better way. Just compare the new Vs the old logo. The old one had a rectangular shape – it gave a strong but ‘closed’ impression which doesn’t go well with today’s ‘open’ times. The new logo is more curvy, has less dark color and it would go well in any occasion or getup. In contrast, the old one had more corporate and serious look. I am sure the new Airtel logo would connect with the youth with a far better effectiveness. (On this aspect, a lot of other brands like Vodafone and DoCoMo were doing better than Airtel)

Total expenditure of the launch and promotion of new brand identity all over the world would cost around Rs 300 Crores. But given the strategy and integration of Zain, I think the payback doesn’t need to be calculated. Overall, given the strategic vision behind the launch of new brand identity, I give full marks to Bharti Airtel. I am sure it will succeed.

- Rahul

Lessons from Ramayana – Part 12

Many of us must still be mystified with the episode in Raam’s life story where he is shown to be deserting his wife Seeta. It is shown that he did that in order to fulfil his duty as a king; after his subjects object to his acceptance of Seeta who lived in the captivity of a Rakshasa for a long period. So far, I myself have kept the opinion which justified it; given that Ram was people’s king and maintained highest level of morality without thinking twice before making personal sacrifices himself. But now that I read C. Rajgopalachari’s Ramayana which builds on original Valmiki Ramayana but also has parallel from Tulsi and Kamban; I think I should change my opinion. Here is what he writes in the Epilogue of Ramayana:

Did Seeta’s Exile really Happen?

“I have followed the story of the Price of Ayodhya as told by Vaalmeeki. There was a legend current among people, I think even before Vaalmeeki’s time, that after recovering Seeta, for fear of scandal, Raama sent her away to live in the forest.

This pathetic episode must have sprung from the sorrow-laden imagination of our women. It has taken shape as the Uttarkaanda of Raamaayana. Although there is beauty in the Uttarakanda, I must say my heart rebels against it. Vaalmeeki had disposed of this old legend through the fire ordeal in the battle-field. Even that ordeal does not seem to me as consistent with Raama’s character. It is painful to read it.

As the Prince returned from Mithila he met Parasuraama. I have heard it say that with that meeting Parasuraama’s avataar came to an end. Likewise, it should be held, I think, that Raama’s avataar came to an end with the slaying of Raavana. After that battle, Raama remained only as a King of Ikshvaaku race.

On this theory, Raama’s treatment of Seeta after the battle and in the Uttarkanda can be explained simply as the behaviour of a king in accordance with the customs of the times.

But, how can we comment on a work composed thousands of years ago and coming down to us in palm-leaf manuscripts subject to corruption? If, even after the fire ordeal in the Yuddhakanda, it is said in the Uttarkanda that Seeta was sent to the forest, we may take it that it mirrors the voiceless and endless suffering of our womenfolk. Sorrow and joy and both alike the play of God. God himself took with him his divine spouse, the embodiment of men and women, and enacted with her a great drama of joy and sorrow in the Raamayana.

Rain falling from the heavens flows into the rivers and flows down to join the sea. Again from the sea the water is sucked up by the sun and rises to the sky, whence it descends again as rain and flows down as rivers. Even so, feelings and values rise from the people and, touching the poet’s heart, are transformed into a poem which, in turn, enlightens and inspires the people. Thus in every land the poets and their people continuously reinforce each other. The tenderness and purity and the untold sufferings of women took shape as the Uttara Raamayana. Like an unflickering lamp, it throws light on the quality of their hearts. Whether the epics and songs of a nation spring from the faith and ideas of the common folk, or whether a nation’s faith and ideas are produced by its literature is a question which one is free to answer as one likes. Does a plant spring from the seed or does seed issue from the plant? Was the bird or the egg the first cause? Did clouds rise from the sea or was the sea filled by the waters from the sky? All such inquiries take us to the feet of God transcending speech and thought.

(C. Rajgopalachari; Ramayana; Epilogue; P475-476)

- Rahul

Lessons from Ramayana – Part 11

It is very interesting to read a part where C.Rajgopalachari explains how we can find inspirations from the Ramayana in more ways than we do.

Interpretations of Ramayana

Those who regard the Raamayana as an allegory interpret Seeta as the individual soul and Raama as the Supreme Being. God seeks and pursues the human soul till He secures it. He is eager to save us; it is enough if we just do not obstruct or resist.

There are also other interpretations and applications of the Raamayana. Seeta, the female counterpart of the Supreme Being, is the embodiment of compassion and grace. Compassion is the Supreme Mother and she is enthroned in the heart of the Lord. When she casts her merciful glance on us, we reach the feet of God. Paarvati’s function in relation to Shiva and Lakshmi’s in relation to Hari are both identical, and are just the variations of the same creed of dependence on God’s grace. God as Father and God as Mother are not distinct. If the Lord were to be parted from compassion, our plight would be just that of Raavana who separated Seeta from Raama.

The quality of the Lord’s compassion can be understood from the experience of true human love.

(C. Rajgopalachari; Ramayana; Epilogue; P472-473)

- Rahul

Lessons from Ramayana – Part 10

When Hanumaan went to Lanka to find Seeta ji, he saw her sitting below a tree. Then the dreadful Raavan comes and tries to convince Seeta to accept and marry him. Seeta answers him very confidently, asking him to return her to Raam and ask for his forgiveness. But when Raavan is gone, his servant Raakshasis who were filthy, disfigured and scary in looks threaten and coerce Seeta. Seeta, who showed no signs of terror from Raavana, now seems intimidated and starts to cry.

When the great war was over and Raavana was killed; Raam asked Hanumaan to go inside Ashok Vatika and tell Seeta what had happened. When Hanumaan still found the Raakshasis around Seeta, his reaction was natural. This is what followed:

How to Treat Sinners

Hanumaan looked at the Raakshasi women who had guarded Seeta and turning to Seeta said: “I wish to slay these cruel women who troubled you. Do give me leave!”

“No, my son,” she answered. “Who in the world is blameless? It is the part of noble souls to be compassionate towards all – sinners as well as good people.”

These words of Seeta are treasured like nectar by generations of pious men. The worst of sinners, clinging to the golden feet of the Mother, can gain forgiveness.

“These Raakshasis,” she continued, “but carried out their master’s orders. How are they to blame? Their king is dead and has paid for his crime. It is unjust to punish these Raakshasis now.”

All that Hanumaan could find to say in reverent admiration was that what she said was only what was worthy of Raama’s wife.

(C. Rajgopalachari; Ramayana; Ch LXXV; The End; P465-66)

- Rahul

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

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