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 15B

If Only

There is a very interesting episode when Hanuman ji is goes to Lanka, is captured and brought in front of Ravana. What he sees, is described below:

Clad in silk of golden hue, with the royal crown on his head, the jewels inlaid in it shining brilliantly, Raavana sat there, a figure of dazzling splendour. The whole court was brilliant with shining gold and gems, pearls and silk. His dark body, lit up by the marks of royalty, looked like a great radiant hill.

“Alas!” thought Hanumaan full of anger, wonder and pity. “If only this great one had not swerved from the path of dharma, not even Indra could equal him. What a form, what radiance, what strength! Trusting to the boon he had secured, he took to wicked ways and has lost his happiness and forfeited his greatness.”
(C. Rajgopalachari; Ramayana; Chap LVII, Lanka in flames; P369)

So true… Power without righteousness or dharma corrupts us… Ravana is a symbol of how one could pull oneself so low if carried away by ego.

- 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!

- 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!