आवर्तन:

Last year, when Rahul Gandhi hugged the Prime Minister, it became a national talk with people discussing the merit of such an action. However, what captured my imagination was not this action but something that was going in the background.

Some members of ruling party were prodding Rahul Gandhi to say “Jai Shri Ram” whereas Rahul Gandhi gave no response to that call. The issue that disturbed me was not whether it was right for ruling party  members to call for such recital or what should have been Rahul Gandhi’s response. The uneasiness came from the fact that Lord Rama is much more than simply being name of a Hindu god. The beauty of Lord Rama lies in his character, not in his name.

Lord Rama can be simply described as a man who displays perfect moral as well as social behavior. Lord Rama, in the words of Swami Vivekananda, is “the embodiment of truth, of morality, the ideal son, the ideal husband and above all, the ideal king”. He is a symbol of the victory of right over the evil. Lord Rama characterizes how a man should fulfill his moral commitments and should strictly follow his limits so that social order can be maintained. It is precisely due to this fact, he is known as “Marayada Puroshattam” or “The man of limits”.

Our society realizes the strong value system that revolves around Lord Rama. It is precisely the reason that in a typical Hindu household, Ramayana is favored for recitation as compared to Mahabharata or for that matter any other Hindu epic. Family members are socialized to be selfless, honest, courageous and maintain highest standards of integrity. Each recital of Ramayana is intended to make family members, especially the children, aware of the importance of inculcating virtues in life. However, this value system gets diminished when the same children enter the public discourse.

Indeed, there is a discontinuity in what household teaches the children in the name of Lord Rama and what adults are doing in the name of Lord Rama. Our society is today facing huge moral crisis. The menace of corruption, dishonesty, violence, and deceit are new normal in our public discourse. The incidents of rape are increasing, corruption is entrenched at all the levels and violence is becoming acceptable in our society. It is here where we need Lord  Ram again with us to tell us that it is his character that we need to debate today and not his name.

Lord Ram is not about “Hindu identity” but about “Hindu values”.

If he wanted to spread Hinduism, he could have converted all the Rakshasas into his own clan after killing Ravana. But he preferred not to do so. The fight was over principles and not over the identity of the two parties involved in the war. They are the same principles on which we need to fight today rather than fighting over identity. The principles of truthfulness, integrity, and honesty need to be rejuvenated in our society and obsession with the identity needs to be reduced.

Corruption is not a Hindu value then how can land of Lord Rama bear with corruption to such a great level. Why are we not bringing Lord Rama to the debate of corruption. Lord Rama was a selfless king who thought of his people before thinking about himself. In today’s world, this philosophy has been turned on its head. Follow your self-interest and leave the rest. The countries like Japan have followed the Hindu Values of commitment in a much better fashion than the Hindu land has done. The result is clear Japan is able to move much more swiftly to achieve its social and economic goals than India is able to do so. In real terms, Japan is able to have a social order nearer to “Ram Rajya” than India has.

Ram was a one-woman man with great love for his wife Sita. He resisted any temptation that could come in the way of his love for his wife. How can a society that worships such a man be a witness to increasing crime rate against women? Is not rape contrary to Hindu values? Yes, it is. Then why is it increasing? Because people today remember only the name of Lord Rama and not his “Dharma”.

The “Maryada” which Lord Rama had set is being violated regularly. Can those who flout this “ Maryada” be called Hindu? Being Hindu means utmost respect for women who play the crucial role of holding the society together. Sadly, her rights are being violated again and again in this land of Lord Rama.

India desperately needs to reinvigorate its Hindu values and leave aside the identity issues. The land of Bharata needs to work on the basics of its foundation rather than get involved in superficial arguments. We need a social order that is honest, committed and shows the highest standards of integrity. While it needs change both at the systemic and individual level, it is the individual level that can be the initiator for the larger change.

India needs to create high moral standards and that is where we need to fight hard. If Indians are able to embrace the core Hindu values, many of our problems will get banished. I just hope that coming Diwali, Indians will take values of Lord Rama more seriously than his name.

Indian mythology is quite fair, so to speak - as in, it doesn't delineate good from bad so starkly, as it is made to believe. The most righteous of beings, like Guru Dronacharya, Sri Krishna, Arjun or Lord Rama, are demonstrated to commit sins or taking biased decisions. While on the other hand, characters pictured as disgraceful throughout the course of their lives, are written as dying with honor. Just like Chinese philosophy of Yin and Yang, even our scriptures have emphasized that good and bad lie within us.

This Dussehra, as the whole of India gathers to burn effigies of Ravana, it might do us an ounce of good, if we introspect exactly what kind of a man was Ravana, and burn not the man himself, but the evil qualities that took the better of him.

"The heroism of the hero is directly proportional to the greatness of the villain." In that sense, it is fair to say that Ravana was no ordinary villain. In fact, it is wrong to categorically certify him a villain. In Hinduism and its epic stories, the protagonists and antagonists have never been unidimensional. They have multiple shades to their personality. Periyar, the Tamil political leader of the 20th century, called him the ultimate Dravidian hero. Here are 5 things we can learn from this utterly misunderstood character in the Ramayana:

1. Power Of Faith

Ravana performed an intense penance (or tapasya) to appease Shiva, lasting several years. During his penance, Ravana chopped off his head 10 times as a sacrifice made in the name of Shiva. Each time he sliced his head off, a new head arose, thus enabling him to continue his penance. At last, Shiva, pleased with his austerity, appeared after his 10th decapitation and offered him a boon. Ravana asked for immortality, which Shiva refused to give, but gave him the celestial nectar of immortality. Ravana also asked for absolute supremacy over gods, heavenly spirits, other rakshasa, serpents, and wild beasts. Contemptuous of mortal men, he did not ask for protection from these. Shiva granted him these boons in addition to his 10 severed heads and great strength by way of knowledge of divine weapons and magic. Faith, it seems, can move mountains!

2. Power Of Knowledge 

Ravana belonged to an august lineage, having been born as the grandson of Brahma, the creator of the universe, and the son of the sage Vishrava and younger brother of Kubera, the deity of wealth. Ravana was a scholar and connoisseur of arts. Ravana possessed a thorough knowledge of Ayurveda and political science. His ten heads represent that his knowledge of the six Shastras and the four Vedas. "While Ravana was aggressive and arrogant, he was also an extraordinary scholar. Under his father's tutelage, he mastered the Vedas, the holy books and also the ways of Kshatriyas (warriors). He is even credited with writing a commentary on the Vedas and verses on medicine. An excellent Veena player, he also composed the Ravanstuti," said Satkari Mukhophadhyay, noted Sanskrit scholar, Ramayana expert and consultant with the National Mission of Manuscripts at the Indira Gandhi National Centre for the Arts.

Thus, even Ravana's life story tells us that knowledge can win you praise, even from your staunchest enemies.

3. That Everyone Is A Consortium Of Multiple Layers

Ram once addressed Ravana as a "Maha Brahman". Ravana was a villain, but that notwithstanding, he was a man of honor. In Kampan's version of Ramayana, Ravana was praised for his talent, knowledge, and strength. In the words of Kampan himself, "Ravana had been an invincible hero in many a battle." Ravana was also the only Brahman in the whole wide world who had the strength to lift Shiva's Mt. Kailash on his shoulders - a power bestowed to him by Shiva himself.

In another tale that shows Ravana's myriad personality, Rama was wanting to please the Gods with a Yagna before going to battle with Ravana, so as they may bless him for the war.  As an elder was needed to bless the proceedings, he asked one of the Vanaras to request Ravana himself. Ravana agreed and, ironically, blessed the offerings of his enemy-knowing full well the ramifications of this pooja. This shows a more magnanimous side of the character whom all Hindus love to hate.

The beauty of Hinduism, to me, is that it presents its characters in shades of black and white. Thus, honoring the true spirit of this religion, we must uphold the belief that no one can be typified as 'good' or 'bad'. All people are a complex mechanism of emotions and characteristics, and it is best to see the good in everyone, and ignore the negatives.

4. To Be A Good King

Ravana was a very efficient and just ruler, acknowledged even in Valmiki's Ramayana. In his rule, Lanka was called Sone ki Lanka, and entered the golden and most prosperous period in its history. He assumed leadership over the army of demon king Sumali and established a golden rule over Lanka. According to Hindu mythology, Lanka was built by Vishwakarma, the best of all architects. Ravana was also a caring ruler, who looked after his subjects well.

5. One Must Never Forget That Ego Kills

रामो राजमणि: सदा विजयते रामं रमेशं भजे ।

रामेणाभिहता निशाचरचमू रामाय तस्मै नम: ।

रामान्नास्ति परायणं परतरं रामस्य दासोSस्म्यहम्‌ ।

रामे चित्तलय: सदा भवतु मे भो राम मामुद्धर  /

[ Ramo Rajamani Sada Vijayathe Ramam Ramesam Bhaje, Ramenabhihatha Nisachara Chamoo Ramaya Thasmai Namaha,Ramannasthi Parayanam Paratharam Ramasya Dasosmyaham, Rame Chitha Laya Sada Bhavthu May Bho Rama Mamudhara ॥]

Meaning -  Rama, the jewel among the kings, Him I worship, by Him the hordes demons have been destroyed, to him is said my prayer, beyond Him there is nothing to be worshiped, His servant I am, my mind is totally absorbed in Him, O Ram, please lift me up. This verse gives all the seven declensions of the singular word Rama and gives one way of remembering them!

Insight

‘Ra’ means Light, ‘Ma’ means Within Me, in my heart. So, Rama means the Light Within Me..

Rama was born to Dasharath and Kousalya. Dasharath means ‘Ten Chariots’ The ten chariots symbolize the five sense organs and five organs of action..

Kousalya means ‘Skill’. The skillful rider of the ten chariots can give birth to Ram.

When the ten chariots are used skillfully, Radiance is born within.

Rama was born in Ayodhya. Ayodhya means ‘a place where no war can happen’.

When There Is No Conflict In Our Mind, Then The Radiance Can Dawn.

The Ramayana is not just a story which happened long ago. It has a philosophical, spiritual significance and a deep truth in it.

It is said that the Ramayana is happening in Your Own Body.

Your Soul is Rama, Your Mind is Sita, Your Breath or Life-Force (Prana) is Hanuman, Your Awareness is Laxmana and Your Ego is Ravana.

When the Mind (Sita), is stolen by the Ego (Ravana), then the Soul (Rama) gets Restless.

Now the SOUL (Rama) cannot reach the Mind (Sita) on its own. It has to take the help of the Breath – the Prana (Hanuman) by Being in Awareness (Laxmana)

With the help of the Prana (Hanuman), & Awareness (Laxmana), The Mind (Sita) got reunited with The Soul (Rama) and The Ego (Ravana) died/ vanished.

Manojavam maaruta tulya vegam         Jitendriyam budhimataam varishtam | Vaataatmajam Vaanarayootha mukhyam        Sri Rama dootam s'irasa namaami ||

Translation-  Lord Rama's emmisary,(sri Rama dootam) the foremost among the intelligentsia, (budhimataam varishtam) is swift as thought and equal to wind-God in speed (monojavam maaruth tulya vegam). I bow reverently my head (s'irasa namassmi) to that wind God's great son (vaaataatmajam)Hanuman, who keeps his sense organs ever under control (jitendriyam) and a leader of the army of the monkeys (vaanarayootha mukhyam).  

An Insight 

Each God in the Hindu pantheon represents an aspect of our enlightened mind. This is how the dynamics of soul and ego, of devotion and higher intelligence, of faith and ignorance have come into form so we can understand ourselves.

Hanuman, the great monkey God of the Ramayana is a symbol of the mind that has become disciplined and filled with devotion. Hanuman is the evolved state of our unruly monkey mind that constantly jumps from thought to thought. This mind is fully focused on the presence of the Divine Self, the Lord of Life within the heart.

When Rama asks Hanuman, “How do you look upon me?” the great monkey gives a three-part answer, “When I believe I am the body, then I am your faithful servant. When I know I am the soul, I know myself to be a spark of your eternal Light. And when I have the vision of truth, you and I, my Lord, are one and the same.”

With this answer, he shows us three states we flow through in our spiritual quest. Many times we identify with the person, the body-mind –ego we think we are. At those times we can realize that we are here to do God’s work, to serve that higher Self in us and in everything. This is the foundation of Karma Yoga, the yoga of service.

One level up and we realize we are not as separate from divine intelligence as we thought, that there is a higher knowing and presence working through us. We sense we are not separate from other beings and that our existence is an expression of the indescribable presence of God in us. This is where Bhakti and Raja Yoga open us further.

The most dramatic shift in our perception occurs when all veils lift and we have the vision of truth. Then we know that we are all that exists. We are the Source; we are One. Jnana Yoga aims at this direct perception.

What allows Hanuman to have this complete vision? It is faith (Shraddha). This faith is the origin of five essential levels of spiritual practice. Hanuman is, therefore, the manifestation of faith that gives us strength, which transforms our memory and leads us through samadhi to perfect wisdom. Let me explain.

True faith is not belief. Faith is not what we think or have been told, nor is it belief in someone else’s belief. It is much more real than that. It is based on the direct experience of Truth and therefore more solid than a rock.

For those on the devotional path faith is born out of love and love grows our faith. We know we are onto something most real, most important. Although we often forget, we have an intuitive sense of the preciousness of the inner Source of our faith and sense that we are no other than emanations of the infinite grace of that Source. And we have a deep love and respect for the means, the knowledge and the practices that remove the obstacles to the full blossoming of our true nature.

This faith gives us strength (Virya) and allows us to remain increasingly unshaken in the ups and downs of life. We begin to receive nourishment from within. We discover the inner Source of the nectar of contentment and joy. It brings us fulfillment and the power, stamina and agility necessary to pursue our path.

As our strength grows, it evolves our memory (Smriti). Realizing the crucial importance of our spiritual practice, our commitment becomes increasingly stable and we approach a state of continuous remembrance of our Source. When powerful memories of past injuries, desires or distractions arise, this higher memory heals, protects and focuses our mind in the guiding grace of the Divine.

Rather than falling for our stressful thoughts, we witness the mind and become less vulnerable to its distractions. Instead, we are able to surrender to the Divine at our core again and again. With that, we come to taste states of meditative absorption in the Divine presence within (samadhi) and our mind becomes settled and unperturbed.

The sage Vyasa tells us that the awareness that we are constantly loved by the Divine, is the greatest force that allows us to surrender spontaneously to the inner Source. We realize what we have been seeking is what we are. The joy of that realization frees us from temptations and distractions and we embrace the fullness of our true nature. Our attachment to a God outside us melts away and, held in the embrace of our spiritual family (Satsang), we discover the true inner presence of guru and Self.

Focused on the Divine presence within we realize we are the giver and receiver of love – the lover and the beloved – in one. This is the blossoming of perfect wisdom (prajna), the clear perception of the enlightened state. We discover we are all that exists. We are one appearing as many and able to give ourselves fully to love because we realize there is no possibility to be hurt in this inner union.

As we are filled from inside, we shed the need for love, for attention and acknowledgment from outside and therefore we are able to share ourselves with great abundance. We have become infinitely rich. Happiness is not something we seek. It is what we are. It is our timeless and indestructible essence.

Hare Krishna...

From a long time, I have been thinking and collecting thoughts to put forth but never got the courage to do so. Quite often we come across times in life when we are so overloaded with overwhelming thoughts and feel like pouring out our minds and heart to someone unknown. I have always believed people’s perceptions are an efficient way to trigger your conscious self and find a way out of the disheartening mental condition. 

Hello... I am Ashima, a student, a designer, an over thinker, an ambivert, an optimist, a thinker, a spiritual being,a karma yogi, a theist, a Krishna follower, a soul.   

Though, I am not regular with my thoughts but i believe the thoughts that take time to be expressed are the one which are most expressive. So, here I am, looking forward to talk to you and keeping a track of my forthcoming life.