Speech delivered by Swami Shantatmanandaji, President of Ramakrishsna Mission, New Delhi on July 22, 2008 at the Galle Face Hotel in Colombo during a seminar titled, ‘Following the Trail of Ramayana in Sri Lanka,’ organised by the Sri Lanka Tourism Authority.
Introduction
(July 28, Colombo, Sri Lanka Guardian) The Ramayana has an extraordinary and perennial appeal to the Indian and Sri Lankan minds. A deeper study and understanding of the central message of Ramayana would bring the people of these two countries closer to each other. In fact, even within India as well as within Sri Lanka, a proper and true understanding of the core issues dealt with in Ramayana would go a long way to ensure harmony and peace.
What is the reason for this extraordinary appeal of Ramayana? For the people of India, Ramayana is not a mere epic as Homer’s works are to the people of the West. It is a living force still shaping the cultural life of India. Ramayana for them is not merely a history in which, is recorded events of the past. It is also the promise of the future. Even now there are people who believe in the re-emergence of Rama Rajya and fondly hope for it. Rama, Sita, Hanuman, Lakshman and others are not mere mythological characters, but are living realities moulding the spiritual and temporal lives of millions of people. The socio-political consciousness of Indian masses is derived from the way moral issues are dealt with in epics such as Ramayana.
Common people of India do not judge their political leaders by comparing them with the leaders of Russia and America. In the lives of Rama, Bharata and others, the common people have a wholly indigenous standard of judging political leadership and administration.
Power of Virtue
Hanuman, who had been sent by Sugriva, as his scout to find the whereabouts of Sita, reached Lanka. After searching in vain in the inner apartments of Ravana, he came to the beautiful Ashokavana in the early hours of the morning.
Jumping to a large tree, he sat on one of its branches and looked all round. In the dim moonlight he saw below a divinely beautiful woman sitting thoughtfully. It was Sita. What was her condition?
Valmiki describes it very appropriately: Rakshitam Svena Seelena ‘Protected by her own virtue’. Extremely sorrowful and friendless, Sita was all alone in Ashokavana surrounded by fierce Rakshasis, far away from her beloved Lord Sri Rama, yet she was perfectly safe from the evil-minded Rakshasa King Ravana, who had kidnapped her.
Although he was the most powerful and prosperous king in that part of the globe, yet he could not overpower Sita. Every time he approached her, he was severely reprimanded and humiliated. It appeared as if she was protected by a wall of fire around her. She was so bold and courageous because she was aware of her strength, which was her virtuous life – Rakshitam Svena Seelena.
The above idea appears to be an important message of Valmiki Ramayana. What protects a person under all circumstances is his Sheela, virtue. Quite often people try to depend upon physical strength, money, friends, etc., but often situations arise in life in which none of these are of any help. In such circumstances virtue alone protects a person. It never fails.
What is virtue? Unlike in the Judo-Christian tradition, where virtue means to obey God’s commandments, in Indian tradition virtue is to live in accordance with the laws of Universal Moral Order known as Dharma. It has been observed that there is a close connection between a person’s conduct and his outer circumstances through what is known as the Law of Karma. This shows that there is one universal or cosmic order governing both physical and mental universes.
In the Vedic times this was known as Rta and in later periods as Dharma. When an individual attunes his life to the Universal Order or Dharma, he comes under its protection. That is why the ancient law-giver Manu said, “Dharma protects a person who honours it’ – Dharmo Rakshati Rakshitah. When we face difficulties and adverse situations in life, we often tend to blame others or the external circumstances. But, if we lead a life based on Dharma, then our own inherent virtue is capable of protecting us. In fact, virtue has such a power that it can even transform our adversaries. This is the lesson that we learn from Sita’s life at the Alokavana.
The belief in the power of morality was quite strong in ancient India and it formed a part of India’s social and cultural tradition. Women were believed to acquire great psychic powers with the mere practice of chastity, which itself was regarded as Tapas – austerity. Hindu epics and mythologies contain stories of women who acquired this power by practicing chastity. The lives of Damyanthi, Savitri, Anusuya and Sita are glowing examples of such Tapas.
Strength and Forgiveness
Apart from being virtuous, one should also be strong, wise, and have a feeling of love. One of the remarkable features of Ramayana is the strength exhibited by almost all the characters in it with the possible exception of King Dasharatha. The lives of Jayatu, Hanuman, Jambuvan, etc. are wonderful examples of this exhibition of strength.
Virtue if not combined with wisdom and strength, leads to failure in life. Failure leads to frustration and this produces resentment. Many so-called virtuous people harbour deep feelings of hostility towards their colleagues and others. This is clear from the fact that they are unable to forgive those who have done them wrong. Here again Sita Devi has set an example. After the death of Ravana when Hanuman came to announce that news to Sita in Ashokavana, he looked at the Rakshashis surrounding her and sought Sita’s permission to kill them. But Sita told him gently and firmly, “there is none who had not erred (Na Kaschid Na Aparadhyati)”. She pointed out, “The noble person should treat all with compassion”.
Normally people show compassion out of attachment or fear or some other weakness, but Sita’s compassion was based on strength, wisdom and love.
Centuries later these words of Sita were reiterated by another exemplary woman, Sri Sarada Devi, who closely resembled her. The Holy Mother once remarked, “Can a person who has no compassion be regarded as a human being? He is a veritable beast. Sometimes I forget myself in compassion, then I do not remember who I am.”
Dharma
The whole universe is governed by a moral order known as Dharma. The main current of universal life is virtue. Evil and suffering are only eddies and tidal waves that appear on the mainstream, but they do not last long and are swept away by the force of Dharma. The wicked men like Ravana and Hitler may succeed in upsetting the moral equilibrium of the world, but very soon Dharma re-establishes itself by its own power. In the Indian tradition, unlike in the Western tradition, morality has never been regarded as a rigid set of commandments to be followed by fear of divine wrath; rather it has been understood as the attuning of an individual’s life to the Universal Order of Dharma. Since human nature is diverse and society is based on division of labour, there are several ways of attuning oneself to Dharma depending upon one’s station in life and maturity. This was the understanding that gave rise to the institution of four castes and four Ashramas.
This leads us to the question, what is Dharma and how to learn about true Dharma? The conduct of virtuous men seems to be the greatest teacher of Dharma. That is why it is said in the Mahabharata, when Yudhishthira was asked, ‘what is the way?’ he replied, “True path is that which is followed by great men”. This leads us to the next question, who is a virtuous man and how to identify him? One of the surest ways to identify a virtuous man is by observing how selfless he is. In the Indian tradition, no man has been regarded as more virtuous than Sri Rama. None more accepted or adored by millions of people for his uncompromising adherence to Dharma, than him. And what was the guiding principle of Rama’s life? What was the message that Rama taught through his life? Selflessness.
He is India’s first and greatest Karma Yogi. Centuries before Buddha was born, there was walking on this part of the globe, an extraordinarily virtuous man, carrying a bow and demonstrating through his life, how to discharge the duties of life in a spirit of selflessness and non-attachment. Like Buddha, Rama too renounced his wife and kingdom, but whereas Buddha did that for his own sake, Rama did that for the sake of other people.
For the sake of truth and to fulfill his father’s promise, he went into exile for 14 years. When he came back, he ruled the country so well and wisely that the memory of those golden years still haunts the minds of 20th century Indians as the utopian ideal of Rama Rajya.
Swami Vivekananda said that selfless work itself should be regarded as Tapas – austerity. Sri Rama’s entire life was one long performance of Tapas without any interlude of worldly enjoyments and selfish pursuits. It was a Maha Yajna, a great sacrifice in which wealth, prosperity, power and even love was offered as oblations for the welfare of the people. If there is anything else in Ramayana which matches the Tapas of Rama’s selflessness, that is Sita’s Tapas of chastity.
On the bedrock of marital fidelity alone can a stable family and enduring social relationships be built. There are also other messages of true brotherly love, family solidarity, etc. which we learn from Ramayana.
Conclusion
Almost all the moral and spiritual ideas of the majority of the people in India are derived from the Ramayana. If one has to understand the real India, one should study Ramayana in depth. Through Ramayana we are brought close to the atmosphere, ideals and customs of ancient Hindu life.
When Valmiki was about to compose the epic, God Brahma appeared before him and after blessing his venture, made this prediction. “As long as mountains stand and rivers flow on earth, so long will the story of Ramayana remain a living force.”
Three thousand years of social and political changes in India have not made any dent on this prediction, nor is the present nuclear age likely to do so. As long as the Indian culture endures, Ramayana too will endure. Rather to put it more accurately, the Indian culture would endure as long as Ramayana endures.
- Sri Lanka Guardian
Introduction
(July 28, Colombo, Sri Lanka Guardian) The Ramayana has an extraordinary and perennial appeal to the Indian and Sri Lankan minds. A deeper study and understanding of the central message of Ramayana would bring the people of these two countries closer to each other. In fact, even within India as well as within Sri Lanka, a proper and true understanding of the core issues dealt with in Ramayana would go a long way to ensure harmony and peace.
What is the reason for this extraordinary appeal of Ramayana? For the people of India, Ramayana is not a mere epic as Homer’s works are to the people of the West. It is a living force still shaping the cultural life of India. Ramayana for them is not merely a history in which, is recorded events of the past. It is also the promise of the future. Even now there are people who believe in the re-emergence of Rama Rajya and fondly hope for it. Rama, Sita, Hanuman, Lakshman and others are not mere mythological characters, but are living realities moulding the spiritual and temporal lives of millions of people. The socio-political consciousness of Indian masses is derived from the way moral issues are dealt with in epics such as Ramayana.
Common people of India do not judge their political leaders by comparing them with the leaders of Russia and America. In the lives of Rama, Bharata and others, the common people have a wholly indigenous standard of judging political leadership and administration.
Power of Virtue
Hanuman, who had been sent by Sugriva, as his scout to find the whereabouts of Sita, reached Lanka. After searching in vain in the inner apartments of Ravana, he came to the beautiful Ashokavana in the early hours of the morning.
Jumping to a large tree, he sat on one of its branches and looked all round. In the dim moonlight he saw below a divinely beautiful woman sitting thoughtfully. It was Sita. What was her condition?
Valmiki describes it very appropriately: Rakshitam Svena Seelena ‘Protected by her own virtue’. Extremely sorrowful and friendless, Sita was all alone in Ashokavana surrounded by fierce Rakshasis, far away from her beloved Lord Sri Rama, yet she was perfectly safe from the evil-minded Rakshasa King Ravana, who had kidnapped her.
Although he was the most powerful and prosperous king in that part of the globe, yet he could not overpower Sita. Every time he approached her, he was severely reprimanded and humiliated. It appeared as if she was protected by a wall of fire around her. She was so bold and courageous because she was aware of her strength, which was her virtuous life – Rakshitam Svena Seelena.
The above idea appears to be an important message of Valmiki Ramayana. What protects a person under all circumstances is his Sheela, virtue. Quite often people try to depend upon physical strength, money, friends, etc., but often situations arise in life in which none of these are of any help. In such circumstances virtue alone protects a person. It never fails.
What is virtue? Unlike in the Judo-Christian tradition, where virtue means to obey God’s commandments, in Indian tradition virtue is to live in accordance with the laws of Universal Moral Order known as Dharma. It has been observed that there is a close connection between a person’s conduct and his outer circumstances through what is known as the Law of Karma. This shows that there is one universal or cosmic order governing both physical and mental universes.
In the Vedic times this was known as Rta and in later periods as Dharma. When an individual attunes his life to the Universal Order or Dharma, he comes under its protection. That is why the ancient law-giver Manu said, “Dharma protects a person who honours it’ – Dharmo Rakshati Rakshitah. When we face difficulties and adverse situations in life, we often tend to blame others or the external circumstances. But, if we lead a life based on Dharma, then our own inherent virtue is capable of protecting us. In fact, virtue has such a power that it can even transform our adversaries. This is the lesson that we learn from Sita’s life at the Alokavana.
The belief in the power of morality was quite strong in ancient India and it formed a part of India’s social and cultural tradition. Women were believed to acquire great psychic powers with the mere practice of chastity, which itself was regarded as Tapas – austerity. Hindu epics and mythologies contain stories of women who acquired this power by practicing chastity. The lives of Damyanthi, Savitri, Anusuya and Sita are glowing examples of such Tapas.
Strength and Forgiveness
Apart from being virtuous, one should also be strong, wise, and have a feeling of love. One of the remarkable features of Ramayana is the strength exhibited by almost all the characters in it with the possible exception of King Dasharatha. The lives of Jayatu, Hanuman, Jambuvan, etc. are wonderful examples of this exhibition of strength.
Virtue if not combined with wisdom and strength, leads to failure in life. Failure leads to frustration and this produces resentment. Many so-called virtuous people harbour deep feelings of hostility towards their colleagues and others. This is clear from the fact that they are unable to forgive those who have done them wrong. Here again Sita Devi has set an example. After the death of Ravana when Hanuman came to announce that news to Sita in Ashokavana, he looked at the Rakshashis surrounding her and sought Sita’s permission to kill them. But Sita told him gently and firmly, “there is none who had not erred (Na Kaschid Na Aparadhyati)”. She pointed out, “The noble person should treat all with compassion”.
Normally people show compassion out of attachment or fear or some other weakness, but Sita’s compassion was based on strength, wisdom and love.
Centuries later these words of Sita were reiterated by another exemplary woman, Sri Sarada Devi, who closely resembled her. The Holy Mother once remarked, “Can a person who has no compassion be regarded as a human being? He is a veritable beast. Sometimes I forget myself in compassion, then I do not remember who I am.”
Dharma
The whole universe is governed by a moral order known as Dharma. The main current of universal life is virtue. Evil and suffering are only eddies and tidal waves that appear on the mainstream, but they do not last long and are swept away by the force of Dharma. The wicked men like Ravana and Hitler may succeed in upsetting the moral equilibrium of the world, but very soon Dharma re-establishes itself by its own power. In the Indian tradition, unlike in the Western tradition, morality has never been regarded as a rigid set of commandments to be followed by fear of divine wrath; rather it has been understood as the attuning of an individual’s life to the Universal Order of Dharma. Since human nature is diverse and society is based on division of labour, there are several ways of attuning oneself to Dharma depending upon one’s station in life and maturity. This was the understanding that gave rise to the institution of four castes and four Ashramas.
This leads us to the question, what is Dharma and how to learn about true Dharma? The conduct of virtuous men seems to be the greatest teacher of Dharma. That is why it is said in the Mahabharata, when Yudhishthira was asked, ‘what is the way?’ he replied, “True path is that which is followed by great men”. This leads us to the next question, who is a virtuous man and how to identify him? One of the surest ways to identify a virtuous man is by observing how selfless he is. In the Indian tradition, no man has been regarded as more virtuous than Sri Rama. None more accepted or adored by millions of people for his uncompromising adherence to Dharma, than him. And what was the guiding principle of Rama’s life? What was the message that Rama taught through his life? Selflessness.
He is India’s first and greatest Karma Yogi. Centuries before Buddha was born, there was walking on this part of the globe, an extraordinarily virtuous man, carrying a bow and demonstrating through his life, how to discharge the duties of life in a spirit of selflessness and non-attachment. Like Buddha, Rama too renounced his wife and kingdom, but whereas Buddha did that for his own sake, Rama did that for the sake of other people.
For the sake of truth and to fulfill his father’s promise, he went into exile for 14 years. When he came back, he ruled the country so well and wisely that the memory of those golden years still haunts the minds of 20th century Indians as the utopian ideal of Rama Rajya.
Swami Vivekananda said that selfless work itself should be regarded as Tapas – austerity. Sri Rama’s entire life was one long performance of Tapas without any interlude of worldly enjoyments and selfish pursuits. It was a Maha Yajna, a great sacrifice in which wealth, prosperity, power and even love was offered as oblations for the welfare of the people. If there is anything else in Ramayana which matches the Tapas of Rama’s selflessness, that is Sita’s Tapas of chastity.
On the bedrock of marital fidelity alone can a stable family and enduring social relationships be built. There are also other messages of true brotherly love, family solidarity, etc. which we learn from Ramayana.
Conclusion
Almost all the moral and spiritual ideas of the majority of the people in India are derived from the Ramayana. If one has to understand the real India, one should study Ramayana in depth. Through Ramayana we are brought close to the atmosphere, ideals and customs of ancient Hindu life.
When Valmiki was about to compose the epic, God Brahma appeared before him and after blessing his venture, made this prediction. “As long as mountains stand and rivers flow on earth, so long will the story of Ramayana remain a living force.”
Three thousand years of social and political changes in India have not made any dent on this prediction, nor is the present nuclear age likely to do so. As long as the Indian culture endures, Ramayana too will endure. Rather to put it more accurately, the Indian culture would endure as long as Ramayana endures.
- Sri Lanka Guardian
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