When Hanuman is Dead

What should one think of a society that cannot stand & fight & win for the values that it holds dear to itself? What should one think of a society where values keep shifting from one goalpost to another, from a bad position to a progressively worse position over time (over the scale of a year if not a month, that of a decade if not a year, that of a century if not of decades, that of a millennium if not of a century), where the tendency is to accomodate the evils that have accumulated in the society rather than stepping forth and destroying them?

I believe that Hanuman has died in that society. Read the following story, (courtesy a note to which I was tagged on FB) to understand why.

"At one point in the Ramayana, Indrajit (Ravana's eldest son) launched a massive attack against a section of Rama's army, causing massive slaughter. When Jambhavan (the commander) arrived at the scene to survey the damage, the first thing he said was, "Is Hanuman alive?"

Hanuman subsequently arrived at the scene and Jambhavan was glad to see him alive and safe. Another soldier asked Jambhavan, "Why did you ask only about Hanuman, is he the only one you care about?" Jambhavan replied, "No, but if Hanuman is alive and everybody else dies, we are still going to win the battle eventually, whereas if everybody else is alive but Hanuman is dead, then we are all doomed."

There is a meaning to this story that transcends its original context and applies to every challenge of life. Hanuman symbolises devotion, sacrifice and determination. These qualities are absolutely necessary to accomplish any difficult and strenuous task. If we are weak in every other way, devotion, sacrifice and determination can still carry us to success in seemingly impossible tasks. Whereas if we possess every other skill and talent, it is not good enough if we are lacking in the qualities that Hanuman symbolises. If we are lacking in every other way, we'll be OK with Hanuman alone, but if Hanuman is missing then we're in trouble.

This is true on many different levels of activity. From a military perspective it has been shown that a weaker force with single-pointed devotion and thirst for sacrifice towards their cause is more effective than a larger, better equipped force that lacks the dedication and devotion. On an inner spiritual level, the qualities of Hanuman are essential for the spiritual seeker to be able to make a true realisation of the Divine. Even a simple man with dedication, devotion and determination can attain God, whereas a highly educated person with strong intellect and many other qualities would still fail without the qualities of Hanuman."

These three qualities might just correct the problems in such a society. Devotion, sacrifice and determination, towards the highest possible goal in the society, towards making everyone in the society content, avoid situations of resource denial to the people, towards making people pursue the collective good of themselves and their neighbours and the society should solve most of the problems of such a society. Re-invigorating the Hanuman spirit in the society, that of devotion, sacrifice and determination can still change a lot of things, even if bigger objectives in the society are not currently attainable. The rest might just follow after this.

Valmiki Ramayana on the net

Yet to explore it, but this should be an interesting set of links, and definitely more detailed than Ramanand Sagar's Ramayana with chapters on Bala Kanda, Ayodhya Kanda, Aranya Kanda, Kishkindha Kanda, Sundara Kanda and Yuddha Kanda. Got it thanks to right of centre veteran Yossarin's blog "Offstumped." Hope to read it in some holiday season. But you can get a headstart right now.

http://www.valmikiramayan.net/

Friendships in the Mahabharata.

When we look back at our scriptures, searching for common norms of friendship, we generally come across the friendship of Krishna and Sudama. Sudama, from a poor brahmin family and Krishna, a member of a ruling family, forge their ties in the ashrama of Rishi Sandipani. After their education is over, they depart, each on their own way.

Later, when Sudama is in trouble, he comes to Krishna for help. Although he is never asked for help, Shree Krishna, in return for the morsel of rice that he gets from Sudama, gives him everything that he needed.

Conclusion: Shree Krishna, the embodiment of God, the Supreme Power, takes care of a person at the lowest tide in his power, inspite of his dispensability.

Many Hindus are inspired by this story when they seek the friendship of the rich and the famous. It is no wonder, that the Indian state could also be following these lines in seeking ties with world superpowers. What is more troubling is that we are willing to set aside all our grievances to appease the person in power. As the Indian Ambassador to US says:

"Noting that the Indo-US civilian nuclear agreement is strong both on symbolism and on substance, Shankar said the pact not only removed a major problem that showed and constrained bilateral relations for three decades, but has created a basis for closer relations, deeper economic ties and a more productive partnership on energy security, lessening reliance on fossil fuel and combating proliferation."

However, this lesson deals with the ideal case of friendship, where differences in power and prestige are no barrier to childhood ties. Such friendship can only be sought when the past of the person in higher power shows him to be generous and content with his position in the world. But in practice, friendships with powerful people, organizations and states are a bit murky. The involvement of ego, selfish interest, the pursuit of more power and the willingness for deceit by the person in a higher position will taint this friendship and break it. The subsequent heart break could be too much to bear.

So, what is the solution? That friendship be sought only among equals. That is the message of friendship between Drupad and Dron in the Mahabharata. Drupad is the prince of the Kingdom of Paanchal, and Dron is son of sage Bharadwaj. Both of them become friends while studying in an ashrama, the same way Krishna and Sudama meet each other. While close friends in the beginning, this friendship drifts apart when they grow up. When Dron goes to Drupad to seek help that he used to promise as a child, Drupad refuses it on the grounds that Dron is not his equal.

Conclusion: For the lesser mortals, friendship should only be had among equals. It is better to be defensive in seeking personal ties than to pine hopes on some ties you cannot achieve. The desire to change yourself to develop ties with the other person must also be avoided, for that only suits the ego of the person superior to you.

The four debts of life

Rishi Kindamb explains the three debts of life, with the fourth debt explained by his wife at the end of episode 8. Buffer up to 35:00 to 38:50.

The session starts with Rishi Kindamb and Raja Pandu, Kunti and Madri.
Rishi: Life is both thirst and its quenching. Truth and falseness are the banks of the river of life. In its water is a mixture of both. But a knowing person is he who draws only righteous action from the water and doesn't allow falseness in his life.

Raja Pandu: So is this all life is? After filtering falseness in the filters of knowledge and experience, what does a person do about the truth? Does he return it to the same river?

Rishi: Oh king, I need not tell you anything. You know that after drawing truth from life, it doesn't need to be returned back. After truth is in ones hands, then a man should realize that he is a debtor. That he must fulfill his debts before dying. These are:

1) Dev rin (Money debt) 2) Rishi rin (Knowledge debt) 3) Pitru rin (Parental debt)

A man must fulfill these three debts before leaving his mortal self. And if somebody does so, life has been disrespected.

Raja Pandu: So what if somebody's fate does not allow him to fulfill these debts?

Rishi: Your adherence to duties should be more than your fear of fate, oh king. It is not as if man has never changed his fortune. To fulfill these debts, if you have to change your fortune, then a try must be made. This is because these debts are extraordinary.

1) Rishi rin: This belongs to Lord Shiva.

2) Dev rin: This belongs to Lord Vishnu.

3) Pitra rin: This belongs to Lord Brahma.

A man cannot escape from Shiva, Vishnu and Brahma.

Madri: So what are these debts?

Rishi: The first of these is Dev rin. This is fulfilled by donations. The second, Rishi rin is fulfilled by acquiring knowledge and spreading it. The third debt is Pitra rin. This is fulfilled by getting heirs/heiresses and continuing the family.

Kunti: What is the duty of a woman?

Rishi: Woman, or in other words, awareness, encouragement and joy is the earth. All the seeds of life are within her. She is the soul of married life. And this soul is born in the form of a child.

"यत्र नारियेस्तु पूजयन्ते, रमन्ते तत्र देवता ।"

Which means that wherever a woman is prayed to, the Gods are happy. Whoever disrespects a woman, is not a human. To protect a woman is the duty of a man.

(Session ends, all the four depart)

This part starts at 43: 33 and is said by the Rishi's wife.

"The earth is the mother of all living beings. When I think of this, I get sad that I haven't fulfilled the fourth debt, the debt of mother nature."

Epilogue: With turmoils aplenty in today's life, I found this section most appropriate to solve many problems in today's day and age. Hindu society today falls short of at least three of the above four parameters, donations of wealth, knowledge, getting children and caring for nature. With substantial amounts of all the four, we might just succeed in putting our nation on the right track.

Raj Dharma

Buffer upto 27:50 and watch till end.

Some lines on Dharma from Bhishma's address to Yudhisthir in the 94th episode of Mahabharata by B.R. Chopra.

".. Oh warrior, oh king, I am a defeated warrior and a defeated citizen. And from me, you should learn what a good warrior and citizen should not do. Vidur told me many times, that I should not honor the throne of Hastinapur. Instead, I should remain dutiful to Hastinapur. For if Hastinapur is not around, there will be no throne. Nothing is larger than the nation. No father, no son, no promise. My promises took me away from the interests of the nation. Yet, I kept them, and allowed the nation to go waste. My devotion to my promises made me a traitor. You are now seeing a traitor on this bed of arrows. I am the reason for the division of Hastinapur, the wax house accident, Draupadi's vastra haran and my beloved Arjun has thus nailed me to the ground for my sins. Every arrow is telling me, every wound is telling me, to recognize this land. You forgot it to see an image of your father?

Oh son, I am that Kshatriya who lived as a slave of my promises. With me, this chapter of disrespect for my motherland will also cease to exist. Oh son, on these white clothes of mine, there will be the blot of my pride. And this blot is so strong, that no penance from me will wash that. So son, do not ever make a promise that separates you from your nation. And if you did that, you will end up on a similar bed of arrows. Because when a Devavrata blocks the path of the nation, there will be an Arjun to slay him. This is the core essence of politics. Oh son, there is no interest of a king that is bigger than the interests of the nation. And if you think there is such an interest, then you too have trodded away from the path of Raj Dharma.

The country is not for the king, the king is for the country. And that king is never lucky for the nation, that blames his past for his nation's economic and social handicaps. If history has given you a weak socio-economic structure, then improve it! Change it! Because the past itself hasn't stood up to the challenges of the present. Because if the past were healthy, and if it had the strength to take the nation on the path of progress, then there would have been no change. And listen to this carefully oh son, the challenge of a nation's agility is that womankind is respected. The nation's borders are as respectful as a mother's clothes. Protect them with all vigor.

Vasudeva: Tell them something about Dharma and Rajdharma too Pitamah.

.. Dharma is not confined to rites and rituals. It is a balance of your duties and others' rights. Thus, you must follow Dharma. Raj Dharma (Dharma towards your nation) is the same. But a king's duties are more than that of a citizen's. If a situation calls for the partition of a nation, then call for war, but never partition the nation. Can you five brothers cut your mother into five and distribute amongst yourselves? If not, then how can you divide the motherland? I have committed this sin. Which is why I'm telling this. To delay war, I even agreed to the partition of the nation. Do not fall for this move Yudhisthir. Now I'm tired Vasudeva and won't say anything more..."

Yaksha Prashna

From episode 55 of Mahabharat by B.R. Chopra

Buffer up to 24:00 and watch till 30:00

Only in Hindi for now, so my apologies. Some of the questions are as follows:

Question No. 1:Yaksha questioned: Who makesthe sun to rise and ascend in the skies? Who moves around the Sun? Who makes the sun set in the horizons? What is the true nature of the Sun and where is the sun established?

Yudhisthira answered: Brahma makes the sun rise and ascend. The Gods perambulate about the Sun. The Dharm sets the Sun. Truth is the actual Sun and the Sun is established in truth only.

Question No. 2: How can one become a 'Shrotriya'? How can one attain greatness? What is man's second companion? How does one become become intelligent?

Yudhisthira replied: The study (Adhyana) of the Vedas makes one a 'Shrotriya'. One can achieve greatness by penance and perseverance. Patience is one's second companion. Service to old and wise men renders one intelligent.

Question No. 3: Yaksha enquired: What instills 'divinity' in Brahmins? What is the quality of virtuousity in a Brahmin? What is the humanlike quality of a Brahmin? What is the conduct akin to a non-virtuous person in a Brahmin?

Yudhisthira replied: The self-study (Swadhyana) of the Vedas is divinity in a Brahmin. Penance is the quality like a virtuous person in a Brahhmin. Death is human-like quality in a Brahmin. Criticising others is conduct in a Brahmin like a non-virtuous person.

Question No. 4: Yaksha asked: What instills 'divinity' in Kshatriyas? What is the quality of virtuousity in a Kshatriya? What is the humanlike quality of a Kshatriya? What is the conduct akin to a non-virtuous person in a Kshatriya?

Yudhisthira replied: The art of archery is the divinity in a Kshatriya. Oblation is Kshatriya's quality of virtuousity in Kshatriya. Fear is his humanly quality. Abandoning people are under protection of Kshatriya is his conduct like a non-virtuous person in Kshatriya.

Question No. 5 the Yaksha asked: What is that thing which is like a Mantra in the performance of oblations (Yajnya)? Who is the performer of rites and ceremonies during Yajnya? Who accepts the offerings and oblations of a Yajnya? What is that which even a Yajnya can not transgress?

Yudhisthira replied: 'Breath' is like a Mantra in the performance of rites. 'Mind' is the performer of all rites in the course of Yajnya. Only Shlokas of the Vedas rucha or the richa accept oblation. The Yajnya can not surpass nor transgress the richas.

Question No. 6 the Yaksha asked: What is the most wonderful thing?

Yudhisthir replied: The most amazing thing is that even though every day one sees countless living entities dying, he still acts and thinks as if he will live forever.

Although some of the questions are now obsolete, most of them are worth considering for spiritual enlightenment.

Politics from Mahabharat

Time (Samay) says this after Shree Krishna kidnaps Rukmini and her brother does diddly squat to prevent Him..

"When politics is fatally infected by corruption, then it changes nature. Definitions begin to change. Loyalty is no longer to the nation, but towards the King. Whoever is not a yesman, is an opponent. If truth is against the king, then it is no longer the truth. In this environment, the importance of bribes increases, and politics wants to buy everyone within its reach.The meaning of loyalty, friendship and other words like these change.

The same happened in Hastinapur. After Yudhishthir was made crown prince, there was no silence. Shakuni and Duryodhan were burning with vengeance. Dhritharashtra was going through the same feelings too. And he was giving opportunities to Shakuni to continue these fires of vengeance.

Duryodhan opens up the state treasury. It is unfortunate that inspite of Yudhishthir being made crown prince, Duryodhan is given control of the state treasury. And the latter was to use it to diminish Yudhisthir's popularity. He was buying those who could change the people's mind. Loyalties were being bought. Opponents were being bribed. Dhritarashtra too was plotting against Yudhisthira."

No prizes for guessing who is who today.. Although comparing the characters exactly is a bit far-fetched.