SUDDHA - BRAHMA PARATPARA - RAM

" Brahman" means ' Absolute Truth'. and " Paratpara" is 'Supreme beyond the most high'. Both 'Brahman' and 'Paratpara' are synonyms. Sri Rama is the total expression of 'Brahman', and with the name and form as "Rama", he is the embodiment of dharma. He enacts the drama of Ramayana--an illusory show-- in which he acts like an ordinary man, expressing different emotions, and at the same time, sticking on to 'dharma'. He was ever conscious of his true ' Being' witnessing his own show as 'Rama the man'. Sita is not an independent entity. In the true sense, she is a part of Rama playing the role of an instigator of action in him. Sita is the 'becoming' part of Rama. They complement each other. .Rama, the hero, Sita the heroine, and Ravana the villain, are the main characters in the story of Ramayana (journey of Rama). Rama lived for 11000 years, and this story-Rama-Ayana- relates to a short period of around 40 years., including his fourteen years of forest life.


MahaVishnu and his consort Lakshmi have only , incarnated as Rama and Sita respectively, as per our belief. Now, a few thoughts regarding 'dharma':- ' Brahman the Absolute' is 'Param" (or paratparam) ' expresses' as 'Sat' which is inherent in " Param". This 'sat' only 'appears ' as phenomena. The functioning of the phenomena is according to a Rhythm. When the rhythm is applied to man's actions, it is known as 'dharma'. Thus, when man acts in a rhythmic way, he is following dharma i.e. lives in harmony with the phenomena. Sri Rama is the embodiment of dharma.


In the true sense, dharma of an individual to 'himself' is to realise the true Self in him. With this in contemplation, we may view dharma in different contexts:



dharma of an individual to another individual
dharma of an individual to parents
dharma of an individual to Guru
dharma of an individual to the family
dharma of an individual to the society
dharma of an individual to the State
dharma of an individual to the Nation
dharma of an individual to the world at large

Apart from this, there are dharmas prescribed for each varna (brahmana, kshatriya, vaisya, sudra) and for each asrama (brahmachari, grahasta, vanaprasta and sanyasa) All these codes are prescribed in dharma sastras. To realise one's true nature, is the highest dharma, as pointed out above. All other dharmas, in various walks of life, have the base in the said supreme dharma, and they are to be observed keeping in mind the supreme dharma. To the extent the supreme dharma is established in oneself, peace and harmony would prevail in his living through various walks of life. Sri Rama is fully aware of his Real ' Swaroopa', and he is exhibiting the 'swabhava' as 'Rama the man' to show dharma in its different aspects.


With this introduction, we may go through the dharma aspect projected in the story. Every hindu is expected to know the story, and so, the same is not repeated here.

When Rama is hesitant to kill the demon Tataka,( being a woman) , Sage Viswamitra justifies the necessity of killing, in the larger interest. Here, the dharma of obeying Guru's command prevails.

In the Parasurama episode, Rama could very well aim the arrow at the sage and kill him. He refrains from doing so considering the greatness of the brahmin-sage.

Rama is not at all disturbed by the words of Kaikeyi when she conveyed the desire of King Dasaratha i.e. Rama to renounce the coronation and go to the forest. Rama obeys the same. Here, the dharma towards his parents prevails.

While consoling mother Kousalya, Rama reminds her that the kingdom is not eternal, whereas dharma is eternal.

Rama endorses the view point of Sita that she is destined to share the sukha and dukkha of her husband and that she cannot be separated from him. Here, the dharma to the family prevails.

While taking leave of his father, Rama says " My only wish is to see that you adhere to dharma by fulfilling the promise given to mother Kaikeyi. I shall carry out the orders as if given by God".

Sage Bharadwaja says "Rama's forest life is going to benefit both sages and Gods. " The sage could foresee the events to happen in Rama's journey.

Rama advises Bharatha " this Universe firmly rests in Truth ("Sat'), and dharma is the manifestation of that Truth, and it is by dharma, the universe is sustained. When Bharatha threatens to go on fast till Rama returns, Rama dissuades him from that by saying that such a course is not to be resorted to by Kings, and only brahmins could do it.

Sages assembled before Rama could foresee the course of events to happen. They declare that King Dasaratha secured solution by redeeming his debt to Kaikeyi. Rama, likewise, wants to redeem his debt to his father.

When Sage Vasishta, in the capacity of a Guru, asks Rama to rule the kingdom, instead of going to forest, Rama politely replies that his parents words are to be obeyed, which is his primary dharma.

Rama, while speaking to his mother, reminds her of the tenets of dharma of a wife to take care of her husband; all religious observances on the part of a woman, are not praiseworthy if she doesn't serve her husband.

Sumitra, mother of Lakshmana, views the situation philosophically. She says that her inner mind says that Rama is the Lord of the Universe and that whether he be in the forest or in Ayodya, he would exhibit dharma. Her attitude is laudable.

Rama says that all events in one' s life are well determined, and one has no freedom on his part to change that course.

Sage Vasishta consoles Bharatha and advises that he should not react to situations and should develop an attitude of response in facing them. Sage Bharadwaja consoles Bharatha and advises that he should not blame his mother. Destiny leads our life.

Rama, in the guise of enquiry, elaborately discusses Raja - dharma, with Bharatha. Rama also advises him not to have any ill-feelings towards his mother Kaikeyi.

On reaching Dandakaranya, Rama had an encounter with one Rakshasa by name Virada who grasped Sita by surprise. Rama killed Virada and it was a blessing for him. He got again his original form of gandarva . He recalled, ' because of a curse, he turned out to be a rakshasa'.

On one occasion, Sita tells Rama that his intention of killing rakshasas without provocation from them, is not an appropriate act, although it was true that Rama had promised the sages to annihilate the Rakshasas. Further, she reminds him that in the forest , he is expected to lead an ascetic life following the principle of non-violence. Rama simply says that he has to keep his promise to the sages. (Rama is aware of the course of events to take place)

In the Surpanaka episode, Rama heard Lakshmana's sarcastic remarks (that sita is not beautiful as Surpanaka is , and that Rama might accept her as his second wife). Surpanaka then tried to grasp Sita to eliminate her. Rama asks Lakshmana to disfigure Surpanaka and chase her away. He later tells Lakshmana that it is not correct to pass sarcastic comments on wicked persons, which would result in serious consequences.

Rama spared Surpanaka's life for reasons best known to him. Surpanaka was destined to play an important role in brain - washing her brother Ravana . Similarly in the case of Maricha also, Rama purposely allowed him to escape from his arrow (which normally could not happen) on two occasions, because Ravana had to utilise him later.

Rama's killing of the rakshasas Kara, Thushana, Thisra and their army of 14000 rakshasas en- masse, single handed, is a defence measure, when they waged war against him, on the instigation of Surpanaka.

Ravana did not heed the advice of Mareecha not to have enmity with Rama , and that there is no greater sin than outraging another's wife. He also narrated his bitter experience with Rama., and his lucky escape, from Rama's arrow. When Ravana threatened to kill him , he preferred to be killed by Rama.

Sita is lured by the deer (Mareecha in disguise) and she expressed her desire to possess the animal. (Desire and posssesion lead to sorrow) . Rama himself goes to catch the deer. He does not send Lakshmana for reasons best known to him. The drama has to proceed further ultimately ending in the killing of Ravana and his associates.

Mareecha was faithful to Ravana, when he played his role as a deer, and made a false cry imitating Rama's voice. Mareecha could very well keep quiet, without making that cry. However, to have continuity of the drama, this was needed!

When Sita was being carried away by Ravana, Brahma and sages could see what was happening; but they let the event to take place, for they know that the same would result in their ultimate aim of destroying evil elements.

Rama expresses all kinds of emotions like any other ordinary mortal, when he found Sita missing. He laments, and out of anger , is threatening to destroy the entire Universe. Lakshmana took much trouble to console him.

Rama feels very sad on Jadayu's death and says 'fate cannot be conquered'.

On their way in search of Sita, they had an encounter with a rakshasa by name Kabanda. He was about to swallow them when they killed him by cutting off his hands. Kabanda then regained his original form of a gandharva , and in gratitude, directed them to Sugreeva for help to find out Sita.

After receiving the hospitality of Sabari - a woman from a hunter family-, they reached Kishkinda, made friendship with Sugriva, and promised to help to regain his wife and kingdom , by killing Vali .

Rama justifies the killing of Vali : As one belonging to Ikshavaku dynasty Rama is duty bound to protect the innocent and punish those who have transgressed the moral law. Vali being an animal, no one - to - one fight , nor face - to - face fight , was warranted to overpower and kill him.

Vibheeshana - saranagathy; Rama's famous words " I offer protection at all times to the one who comes to me only once to surrender and begs to me" This is considered as the most precious message similar to Krishna's message "sarva dharman parityajya..."

Rama tells Ravana "After being killed by me, you will also reach the same destination of gods, sages and noble kings" Rama sends back Ravana when he stood before him losing his bow as well as his chariot, and completely exhausted. Ravana was thus given an opportunity to repent for the bad deeds.

Ravana on hearing about the death of Kumbhakarna , realises and says to himself "I think Rama is Narayana himself".

On the death of Ravana, Vibeeshana laments and praises Ravana as the one who had mastered the vedas, as the one who did lot of penance, as the one who gifted lot of wealth to his friends and as the one who was determined in action. Rama consoles Vibeeshana saying "Enmity lasts upto death only, and the last rites to the dead should be performed with due honour".

Rama to Sita:"I fought the war to save the honour of my race. You now stand before me as a tainted person. You may go away from here". Sita declares "it is my femininity that stands supreme" Sita then asks Lakshmana to raise fire and she passes through it unscathed , thus proving her chastity. It is an act not to prove her chastity to Rama; but to add honour to Rama and to prove the value of chastity which even fire could not destroy.

All gods including Siva and Brahma reminds Rama "You are the Absolute; You are Brahman; You are Eternal; You are Shriman Narayana with Sri Lakshmy".

INSIGHT

What is insight? The Concise Oxford Dictionary gives the meaning of the word 'insight' as 'the capacity of understanding hidden truth'. We know what is meant by 'seeing outside' i.e. observing objects in the phenomena with our senses. In contrast, there is an art of 'seeing inside' i.e., observing thoughts arising inside. There is a third factor i.e., ' seeing from within' which means unifying both the ' seeing outside' and 'seeing inside' , and at the same time, remaining aloof as a witness. This 'seeing from within' is INSIGHT known by different names such as 'enlightenment', 'realisation', 'awakening', 'understanding', 'passive awareness', 'natural state', liberation, 'atma- sakshatkaram', 'sakshi' etc.


In our search for pleasure, we encounter emotions like desire, greediness, possessiveness, jealousy, hatred, fear, anxiety etc. We are ignorant of the fact that the apparent pleasure and the absence of the same felt as pain, do not exist, as such. The pleasure and pain emanate from Peace in a distorted form. Because of our entertaining a sense of individuality and sense of doership (both are illusory in the apparent movement of Consciousness) we experience the duality of pleasure and pain. Peace is the nature of Consciousness,(Our swaroopha) and this only appears as pleasure and pain, in a distorted form, when reflected in an 'individual'. We do not bother to ' see within' leave alone to acquire ' insight' ( to see from within). We bring in an external God and pray to bestow pleasure and remove difficulties. We are ignorant that God - whose nature is Peace - is not to bestow pleasure or remove pain. He is a sakshi to his own leela for purpose best known to Him. Our experiencing pleasure and pain is out of ignorance about our true nature ( i.e. Peace, our swaroopha) God has bestowed us with 'intellect' , a source of knowledge through which we could realise our swaroopa. This is also a part of His leela. In His 'leela' , God let the 'individual' (apparent individual) to come out of the ignorance, to realise his swaroopa (Peace) and to witness the modes of prakrithy exhibited through him. In the macrocosmic aspect, God is Sakshi viewing His own creation i.e. prakrithy's function. The 'individual' out of ignorance thinks he is the doer, meaning he has the freedom of functioning. He doesnt know that it is prakrithy which is performing action.


There are certain persons who withdraw from the activities of ' living' and remain as a recluse, and search for the truth within. Here also, prakrity only shapes their living as a recluse. To realise our real nature (swaroopa) we need not forcebly withdraw our normal activities which amounts to suppression of physical activities which does not help to erase the mental activities. An intellectual comprehension of our real nature would lead us to the final understanding of Wisdom -Truth, i.e. INSIGHT, known by various names such as Enlightenment, Awakeninng etc., referred to above. The awakened is a 'witness' witnessing thoughts and events without being affected by either. The Witness never entertains a sense of individuality or freewill . He accepts the fact that it is 'prakriti' which is acting, and his real swaroopa --Peace- is never affected. He views with equanimity all dualities which otherwise would bring him pleasure or pain. Equanimity is Yoga - "samatwam yoga ucchathe" (B.Geeta). Intellectual comprehension, in the normal course, has to be attained through the practice of 'sadana chatushtyam', through 'sravana,manana,nidhityasana, through 'ashtanga yoga'. There were, however, exceptions like Sage Ramakrishna, Sage Ramana, who were blessed with Enlightenment without going through such intellectual exercise. The function of the 'intellect' and how far it helps to have 'insight' need some elucidation. The 'anthakaranam' with which one is equipped, comprises of mind, intellect, chittam (store house of tendencies) and ego (feeling of individuality and sense of doership) The mind functions as a transmitter and receiver. It transmits the stored tendencies received from chittam) as well as impressions received from outside, to the intellect for process. Intellect, as such, is pure and reflects the consciousness and can take decisions with wisdom knowledge. But the irony is that ego the fourth element (which is illusory) interferes and influences the intellect to take decisions according to its (ego's) whims and fancies! This is the root cause for the distortion of Peace.


To sum up: CONSCIOUSNESS IS OUR SWAROOPA. APPEARANCE IS SWABHAVA. SENSE OF INDIVIDUALITY (EGO) IS ILLUSORY. COME OUT OF THIS ILLUSION. OBSERVE THOUGHTS AND EVENTS WITH CONTEMPLATIVE VISION (INSIGHT) OF SWAROOPA. EXPERIENCE PEACE AND HARMONY.

SNAKE AND THE ROPE

The 'vedantins', particularly those who follow 'adwaitha' philosophy, often quote the analogy of 'serpant and rope' to bring out the truth that "Brahman alone is real; the world is unreal". Simple to know, but complex to understand! There are similar analogies: (1) desert and the mirage; (2) ocean and waves; (3) ghost and post ( 4) Real and reflection; (5) Pearl and silver. One is real and the other is appearance. All analogies have their limitations. They cannot be stretched beyond a limit. Further, these are all concepts only to find out the inconceivable. Once we start talking about the Absolute, we actually bring the same down to the phenomenal level of subject-object concepts. All concepts arise in Consciousness--expression (swaroopa) of the Absolute. This Consciousness is the substratum (athishtanam) on which phenomena of subject-object concepts appear, as if the waves arise, exist and dissolve in the Ocean. Absolute is the base (aadharam); Consciousness is the substratum (athishtanam) and the phenomena is the appearance (prathibhasam). With this concept firm in mind, the analogy of 'serpant-rope' may be analysed.


The very analysis is a concept and whatever conclusion we arrive at cannot be anything other than another concept. The saying "Sankalpanam paro - bandha; tat-abhavo vimukthatha. Concept is the bondage and absence of the same is liberation. The understanding of the 'rope' casting away the illusory appearance of 'serpant' is at the phenomenal level only; an exercise at the intellectual level. When we talk about the analogy of serpant and rope, it is implied that there is an 'observer' to perceive the rope which was mis-identified as serpant earlier. Further there need a concept of rope as well as serpant for this perception. Thus, a perceiver, an object perceived and the act of perceiving come into the scene. The truth is that there is only 'perceiving'. We can observe that this "perceiving' alone is present in the innocent observation of a two months old baby. The child doesnt differentiate either 'serpant' or 'rope'. The child merely percives without concepts. A popular analogy - When Devdatta was recognised by his friend after 40 years of interval, although the name is forgotten and the place of meting is different, and the form of the person is also thoroughly changed, the very fact of recognition "isness' of the person brings fulfilment to the friend. The name and form and the time and place concerning Devadatta, are relegated to the background.


There is a slight difference between the two analogies viz, snake and rope and mirage and desert. In the former analogy, once we realise that it is a rope , the snake disappears for ever. In the latter case, the mirage would continue to exist even after knowing the base the desert. For that matter, we cannot quench our thirst with the water in the mirage nor can we drain the water with all our intellectual exercise!
In the case of ocean and waves analogy, when once we realise that the nature of the wave is water only whether in the form of ocean or in the form of different waves, we can reconcile with the wave/waves and the ocean too placing them in their proper perspective. This analogy would help us to remember our Oneness with the Ocean and to overcome the sense of individuality and doership. The irony is we are still caged in a wave!!