Ramo Vigrahawaan Dharmaha

Man's life is like a cot full of bugs
This life on earth is full of diseases
Happiness is unreachable and far away
These words are nothing but truth
"Tastier than sugar, tastier than butter,
Far tastier than honey is this name.
Recite continuously Rama's name with gusto
As it is the very ambrosia itself."

Girl students! Teachers!

In India, there is no village without Rama's temple; Rama's name is the essence of Veda. Sage Valmiki in his sacred Ramayana had compared Rama's history to the milky ocean. It is a mistake to consider righteousness, wealth, desire, and liberation as of highest importance. This is only a half-truth and not an integrated view. Half of life should be spent in endeavoring for the Grace of God. The other half may be utilized in pursuance of the above four aspects. There lies the perfection of humanism.

Sri Rama Chandra was like the river Sarayu, which originates in the Manasa Sarovaram. It means the mind was Rama's birthplace. His brother Lakshmana was born on the peak of chitta (awareness) like the Ganges. Lakshmana, the Ganges, had merged into the Sarayu river called Rama.

Lakshmana had dedicated his life to Rama like the merger of the Ganges in the Sarayu. The flow and taste of Sarayu was like compassion; Lakshmana's devotion was nectar of love. Just as Ganges and Sarayu merged, the principle of love had merged into the principle of compassion. Dharma is not confined to rules and regulations only. Heart must be filled with compassion and love. Everybody must strive to practice the ideals of Ramayana.

Valmiki had divided this Ramayana into six Kandas, namely Bala, Ayodhya, Aranya, Kishkindha, Sundara, and Yuddha Kanda. One meaning of Kanda is Jalamu (water). The other meaning is sugarcane. This is a beautiful and appropriate name given by Valmiki to mean 'chapter'. What is the relation between Jalamu (water) and Paramatma (God)? He reclines on the milky ocean. Water is the sustainer for (Anda, Pinda, and Brahmanda) all the worlds of the universe (different worlds are named as Anda, Pinda, and Brahmanda depending on their sizes).

Juice Of Compassion

The earliest Avatar, that is Matsyavatar, was born in water. It is the water in the mother's womb that is the basis for the birth of a human being. Water is the basic sustainer for all living beings.

The second meaning of Kanda pertains to the naturally segregated part or division of sugar cane. In spite of so many divisions, sweetness of its juice is same all along. The juice of compassion is the same throughout the Ramayana. While reading Ramayana, we come across several biographies pertaining to demons, unrighteous people, notorious people, etc. But it is the primary duty of a reader of Ramayana to grasp its essence which consists of truth, righteousness, love, and compassion.

After buying a mango fruit from the market, we discard its skin and kernel and preserve its juice with care. In the same manner, we must discard unrighteousness, unruliness, and bad practices, and must imbibe the juice of compassion. Sage Valmiki had handed down to posterity this story which is filled with nectar of compassion and ideals. Valmiki had renounced everything. There was no need for him to extol the story of a prince. Then what was his motive behind describing Rama's history? Even though he was aware of the fact that Rama was God who incarnated in order to slay Ravana and other demons, Valmiki had hidden this aspect and promoted his humanistic ideals.

There is an interesting episode that describes how the sages had considered him. Sage Sarabhanga was doing penance in the forest. Lord Indra came and invited him to heaven. Sarabhanga rejected the offer saying, "Rama is about to visit this place along with Sita and Lakshmana. Having their vision is heaven for me." Here Valmiki conveyed the connotation that the vision of Rama is more important than heaven.

While in the forest, Rama came to Agastya's ashram along with Lakshmana and Sita in order to spend some time there. Agastya was aware of the fact that Lord Narayana himself had descended as Rama. Even then he directed them to a different place in order to facilitate abduction of Sita. "Rama! You are a grhastha (householder). Mine is an ashram (hermitage). It is against the norms of an ashram for the householder to live in it. At a distance of 16 miles from here, there is a place called Panchavati on the banks of river Godavari! That place is suited for you to live" he told Sri Rama. The reason behind this is that in case Rama and Sita lived in his ashram it would not be possible for Ravana to enter the ashram and to abduct Sita. Thus Agastya helped in the plan for keeping Sita at Panchavati, bringing Surpanakha and the consequent abduction.

Follow Human Traits Of Rama

Valmiki had established Rama as valiant as Vishnu, but did not describe Rama as 'Vishnu', God. Right from Rama's birth up to his departure from earth, Valmiki described him as an ideal human. Otherwise, had Rama's identity as Narayana been revealed, he would have remained aloof from ordinary people. But, Rama identified himself with ordinary humans and mingled among people extending and sharing ideals of brotherhood and affection. Or else people might have resorted to worshipping instead of cultivating the ideals.

Principles behind Rama's qualities were described in Ramayana. Aspects of Satva, Rajas, and Tamas are inherent in all of us. Human being is an embodiment of this complex. It is necessary to ruminate on which of these qualities are to be fostered at what time, which one is to be curtailed and which quality is to be adopted. How to contain Rajo-guna when it tends to ascend? How to reform, what is its right place, what is its place of origin, how to curtail this Tamo-guna (grossness) how to foster our Satvika aspect?

As a young man, Rama obeyed his Guru's advice and went along with Vishwamitra with a resolve to protect the Yajna. Lakshmana also followed him. Rama and Lakshmana were like two lion cubs, and their effulgence had spread all over the forest. Vishwamitra was thrilled because the very Narayana Himself was following him. In the meanwhile there was a big thud. Rama queried Vishwamitra about the big sound. Vishwamitra said that he would know about it soon. In no time a giant of a woman rakshasa demon stood before young Rama. Rama, upon Vishwamitra's command had cut off her head. Thereafter he proceeded towards the city of Mithila. On the way he came across another Woman called Ahalya. He redeemed her and continued his journey to Mithila where he met Sita. Rama had garlanded Sita and had accepted her. Who are these three women? The first woman was essentially filled with the quality of Tamas. The second was filled with Rajo-guna and Sita the third woman was full of Satvika quality.

Rama had destroyed the Tamo-guna, reformed the Rajo-guna and accepted the Satva-guna. Accordingly, we must get rid of our Rajasika and Tamasika qualities and foster Satvika quality that Rama likes. This is the moral lesson that Ramayana teaches man who has these triple qualities within his personality.

Come, let us go and see Rama's marriage,
Oh wonderful women folks.
There are buntings of pearls,
Windows at corners and
Porches studded with diamonds and sapphires.
There are thousands of sapphires
In hundreds of bazaars.
Come, let us go and see. (Telugu poem)
The women folks of the city of Mithila were discussing among themselves..........
"Women are shining in heavy jewellery.
Before the courtyards
Rama will tie the thread on Sita
Lovely pair this, whom God had made
Sri Rama is a good match for Sita."

Entire Mithila city was shining with decorations, diamonds, gems, sapphires, and pearls, and pathways became soft with the spread of rose flowers.

"What a sight!
Shining swords
Bedecked horses
Showers of flowers
Wonderful women, wonderful jewelry.
Decorated courtyards
Rama ties knot on Sita
What a sight!"

In this region, there is a custom called 'Talambralu' forming part of a marriage, wherein the bride and groom exchange showers of sacred rice over each other's head in a sportive manner to the delight of the onlookers. Janaka had arranged for pearls in place of rice to be used as 'Talambralu' befitting his status of an emperor. Pearls were placed in Sita's hands held like a cup. Sita's body had a natural shade of a kempu (brownish gem). The color of her palms reflected onto the pearls appearing as though the pearls were turned into kempu. Sita placed them gracefully over the white headgear of Rama. At that time the pearls appeared like white jasmine flowers. When the pearls slipped onto Rama's blue-colored body, they appeared like dark blue sapphires. Now, the same pearls were brownish in the hand of Sita, white when placed on Rama's head, and were blue while falling down. What are these three colors? Sita was born in earth (nature). By nature, man is endowed with Rajo-guna.

Sita Follows Rama Invariably

When one is accepted by Rama he becomes Satvika in guna. Leaving these two qualities, man falls into Tamo-guna (grossness).

Ravana had disregarded Rama and aspired for Sita (earthly nature). Sita was Rama's wealth. There is no nature or creation without God. When one takes refuge in Rama, then Sita will naturally follow. When one aspires for only nature disregarding the supreme soul, it implies an evil desire. As a result Ravana had lost all his kith and kin. He caused the ruin of heavenly Lanka. Therefore, if we desire to enjoy nature, we must take refuge in God. God's grace is the divine aspect that brings forth holistic fulfillment. We must emulate Rama and discard worthless things and must grasp noble things. Vishwamitra compared Rama and his brothers with Vedas. Rama always followed Truth and Righteousness. Yajur-veda propounds righteousness. Therefore, Rama is comparable to Rg-veda which accompanies Yajur-veda. As Bharata kept reciting Rama's name, he was compared to Sama-veda. Shatrughna was like Atharvana-veda, because he had conquered internal as well as external enemies and obeyed commands of his elder brothers. All these four were born in Dasharatha's home as Rg, Atharvana, Sama, and Yajur Vedas.

Some look only bad in Ramayana. They only refer to people like Manthara, Surpanakha and other bad characters. But they do not look at good characters. ‘Yad bhavam tad bhavati’ (one becomes as his thoughts are). Therefore, everyone must ‘mark’ their Gunas and ‘park’ them at appropriate places. Valmiki had beautifully brought out the relationship between Jivatma and Paramatma (individual soul and Supreme soul).

Rama had been dispassionate and equanimous. Rama was not a mere son of Dasharatha, Vishwamitra's disciple, Lakshmana's brother, Kausalya's son or mere husband of Sita. Rama means the power that brings joy to the heart. This is the religion of Bharatiyas. This is Rama's principle. This is the sages' pursuit. Rama had smiled in joy when he was told about his proposed coronation. Later, when he was told that he must go and spend fourteen years in the forest, he displayed the same smile of joy on his beautiful face as he did a few hours before. Rama never expressed his feelings to anybody other than Sita because he considered Sita as a part of his own being.

Rama had considered this turn of situation as neither joyful nor sorrowful. It is a normal human trait to exchange feelings of sorrow and happiness, especially among close relatives and friends.

Rama has been extolled as bestower of joy to people,leader of the Raghu clan
and as the son of Kausalya.'Ramyati iti Ramah' ‘Ramyati’ implies Bliss pertaining to super consciousness. We must endeavour to cultivate experiences beyond the senses.
Meaningless worry at each and every issue is a quality of the ignorant people.
When we delve deep into the nature of joys and sorrows it is possible
to develop equanimity.

Rama is extolled as Patita Pavana, 'Patitas' are those who are weak in either body, mind, or intellect. Rama had redeemed three such 'Patitas'. Shabari was one among them. She spent all the time in meditation on Rama. Daily she was cleaning the rocks so that Rama could sit on them. She was trimming bowers to facilitate the tall Rama to enter freely into her ashram. She scrutinized every fruit to find out whether suitable for Rama's consumption. In this manner, every act of Shabari turned into an offering unto Rama. So much so, Rama had sanctified her life. As Rama was going towards Shabari's ashram, some sages raised objections as she was a woman sage. But Rama had totally ignored them all and went straight to Shabari. Is it a new kind of society that we need today? Or is it a new system of constitution? Or a new educational system? None of them indeed. What men need today is purity of mind. There is no use in uttering 'Rama, Rama' while keeping murkiness in minds. The main aim of Ramayana is to purify the minds and hearts.

The second 'Patita' was Jatayu. When the demon king Ravana was in the act of abducting Sita, the bird king Jatayu, even while aware of its own old age and incapacity, had waged a fight against Ravana in order to protect Sita. In the process, Jatayu lost its wings and somehow sustained life in order to convey the news to Rama. While searching for Sita, Rama heard Jatayu's feeble voice and held its head on his lap and stroked his hand gently over its body. Thus, Jatayu died in Rama's lap. Sri Rama's father Dasharatha had shed life while Rama was away. Jatayu had this fortune of dying in Rama's lap which was not possible for even Dasharatha.

The third 'Patita' was Guha, a low caste tribal chieftain. He was able to obtain Sri Rama's immense love and affection. While Rama was asleep, Guha was keeping vigil along with Lakshmana. They both were engaged in a conversation. Guha was praising Rama's qualities. Even as he closed the eyes Rama was listening. Guha was saying, "What sort of difficulties for Rama, the repository of auspicious qualities? Why is this forest life for him? I will somehow endeavor so that Rama returns to Ayodhya. Otherwise, I will terminate my life." This episode was proof of Guha's love and devotion for Rama. Thus Guha merited Rama's close friendship. Rama is known by the epithet: 'Patita Pavana' because he redeemed these three Patitas.

Look For Rama Within The Heart

If not as God, even if we consider Rama as an idealistic human, we can achieve fulfillment. We must realize the Rama who is present within us. We must subdue the senses. It is wrong to aspire for everything we see. What sort of life should we cultivate? We must search first for the humanism that is within us. Dharmic morals are verily the lamp posts on the path of human life. When these 'Jyotis' are absent, our lives become Kotis (monkeys). Monkeys have a tail and hence they are called 'Vanaras'. Men are rid of this tail and hence called 'Nara.' Therefore; we must prove our humanism instead of remaining as monkeys.

Really speaking, animals and birds are much better than humans. Are they going to any bank to open a deposit for the sake of life? Are they growing any kind of crops to sustain life? Men are subjecting themselves to untold miseries just for the sake of the small stomach and are resorting to any number of devious ways and evil plots. No doubt everybody has certain needs. There is a proper way for achieving anything. There is a proper way to convey or convince anybody. No one has the right to resort to cruel deeds or cruel thoughts. As educated people, we do have requisite skill and dexterity. The educated are endowed with discriminative power. I hope that you will develop that kind of discrimination. I conclude my discourse with a blessing that all of you will be able to prove yourselves as ideal individuals following Rama's path.