Not Judging A Book By Its Cover

“O monkey, the eldest daughter of Vibhishana, named Anala, told me this herself, having been sent by her mother.” (Sita Devi, Valmiki Ramayana, Sundara Kand, 37.11)

jyeṣṭhā kanyā analā nama vibhīṣaṇa sutā kape |
tayā mama etat ākhyātam mātrā prahitayā svayam ||

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They say to not judge a book by its cover. The illustrator may be particularly skilled. They have artistic talent; enough to catch the attention of prospective buyers. The cover looks intriguing, but nothing about the visual speaks to what is on the inside. The content can be completely different. The skill of the writer may not be up to the standard of the cover.

The reverse can hold true. The cover might be plain and unappealing. Nothing to catch the eye. Just another book among millions that have been published in the history of the world. Yet the inside can be compelling, enough to keep the reader interested for hours and hours.

It is no secret that the eyes are relied upon to make so many identifications throughout the day. Driving would not be possible without proper vision. How to tell the weather on a particular day without looking at the sky and knowing what a cloud is and what sunshine looks like?

The same eyes gaze upon different living entities and make assumptions as to behavior. If I see a tiger I know to steer clear. A snake might bite me. The elephant is very heavy and can crush me. Usually the cats and dogs are harmless. The sight of a big, barking dog might be cause for concern.

In the above referenced verse from the Ramayana, Sita Devi refers to two classes of beings that are often judged by the externals. She addresses Shri Hanuman as kape, which means “monkey” in Sanskrit. People within the Vedic tradition sometimes object to this translation, as they view it as a great insult to the dedicated servant of Shri Rama, who is the husband of Sita.

But in fact the form of address is accurate, complimentary and instructional. Shri Hanuman has the outward appearance of a monkey, but he has abilities that exceed what are found even in human beings. The inside is what really counts, as the material elements are nothing but inhibiting factors on the spirit soul, who is beyond life and death.

Sita also mentions Vibhishana, who is a Rakshasa. This is a kind of man-eating ogre. The people in Lanka were all Rakshasas, and so there was nary a pious soul to be found. Sita was not in a comfortable situation, held there against her will and harassed day and night.

Just like with Hanuman, judging by the cover with Vibhishana would be a mistake. He was actually a devotee at heart, despite living in inauspicious circumstances, in a body known for killing human beings and then eating the resulting flesh. Vibhishana tried his best to dissuade Ravana from the sinful path. Ravana was the king of Lanka who had taken Sita away from Rama by force, using trickery. Vibhishana was the dedicated younger brother, so loving that he was not afraid to tell Ravana words displeasing to the king’s ears.

Sita was not in the royal court to hear what went on. She learned later through Vibhishana’s daughter, who was sent by the mother. This means that Vibhishana’s household was pious, as well. They were on Sita’s side, choosing good over evil.

In the present day, when so many are born into inauspicious circumstances, the chance for purity remains. The external is not what matters; the inside can be devoted to God in a pure way, provided there is some help from the outside. Just as Vibhishana and Hanuman were great representatives of the Supreme Lord Rama, so the disciplic succession continues to this day through the spiritual master, who embodies the same devotional spirit, looking to rescue souls large and small, young and old, male and female, human and animal.

In Closing:

Cover grabbing the attention,

But not on content reflection.

When into words to proceed,

Something different indeed.

With judging body type the same,

Like pious as monkey and ogre came.

Hanuman and Vibhishana on side right,

Spiritual master taking on same fight.

Death Is Looking For You

“Indeed, Ravana is not agreeable to the idea of returning me. Ravana has come under the influence of time, who is seeking his death in battle.” (Sita Devi speaking to Hanuman, Valmiki Ramayana, Sundara Kand, 37.10)

mama pratipradānam hi rāvaṇasya na rocate |
rāvaṇam mārgate samkhye mṛtyuḥ kāla vaśam gatam ||

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Someone behaves so poorly for so long, it becomes bewildering after a while. Do they not know better? Do they not see the consequences lying ahead? Are they delusional? Do they think this path is sustainable, despite others having failed? The success rate is zero; that is to say no one lasts long choosing this route.

Throwing their hands up in the air, there is only one conclusion left. This person has a death wish. They are inviting death. They don’t want to wait for the uncertain future. Let the inevitable end of life take place right now.

Sita Devi reached a similar conclusion about the villain Ravana. She had actually observed this early on, soon after interacting with the ten-headed one, who was the leader of Lanka.

“When the time for the destruction of living entities arrives, people are seen to perform activities that endanger themselves due to the influence of that all-devouring time.” (Sita Devi speaking to Ravana, Valmiki Ramayana, Aranya Kand, 56.16)

She attributed Ravana’s grossly sinful behavior to all-devouring time, kala. She said that when the time of death arrives, people behave in ways to effect the final outcome. Ravana’s time had come, so he was creating an external cause to the end of life, which was actually due to kala all along.

In the above referenced verse from the Ramayana, Sita says basically the same thing. She is describing to Hanuman how the younger brother Vibhishana had tried, unsuccessfully, to set Ravana straight. The counselors and ministers were on the payroll, so to speak. They weren’t expected to give unsolicited advice that might anger the king.

The younger brother was different. They have a unique perspective. The relationship is closer, so there is less fear in speaking the truth. Vibhishana did so, but Ravana still did not listen. He was intent on keeping another man’s wife in his kingdom, against her will.

Ravana would pay dearly for this. He was already under the control of time, who sought his death on the battlefield. By refusing to return Sita to her husband Rama, with the idea not agreeable to him, Ravana was set to leave Rama with no other choice.

An entire army would march to Lanka to right the wrong. Ravana’s tremendous fighting prowess would not stand up against the volley of arrows released from Rama’s bow. Time paid the king a great honor. Time in the personal form arrived to facilitate the passage to another body.

That historical incident serves as a great reminder of the fleeting nature of life. Possessions, name, stature and fame will be crushed under the heavy wheels of time. Deeds do matter. Karma is real. Pious activities pay dividends in the future, and eventually the negative consequences to sinful life will emerge.

The devotees of God are protected all along. Their stay in the difficult material existence is made a little easier, and after death they return to the spiritual world. Those like Vibhishana become heroes and those like his brother become condemned.

In Closing:

Odd in this way to behave,

Such that no one can save.

So much into sin to fall,

That like end-maker to call.

Death soon for them seeking,

Consequences to deeds reaping.

Like Ravana when brother not to hear,

Close of reign drawing near.

This Is An Intervention

“With great effort the brother Vibhishana tried to convince him about returning me, but he was not inclined.” (Sita Devi speaking to Hanuman, Valmiki Ramayana, 37.9)

vibhīṣaṇena ca bhrātrā mama niryātanam prati |
anunītaḥ prayatnena na ca tat kurute matim ||

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A scene commonly depicted on the screen, both large and small,a family member or friend is in trouble. They’ve sunk in the deep end, gone to a place from where seemingly no one returns. The descent has begun to affect others, who can’t bear to witness anymore.

The issue is drug or alcohol addiction. It is indeed an addiction, as nothing is working in terms of stopping the behavior. They keep saying they will get their act together. The latest episode was only a minor slipup. Pretty soon they will kick the habit altogether.

The friends and family decide to stage an intervention. Under false pretenses, invite the addict over to someone’s house. Once they are inside, ambush them about the problem. One by one, go around the room and have each person explain what they are seeing, with the testimony piling up.

The idea is that the forceful delivery of the advice will hopefully sober a person up. They might realize that they actually have a problem. If so many people decided to take such an extreme measure to try to help them, perhaps it is worthwhile to listen.

A similar situation arose many thousands of years ago in the city of Lanka. The king was a heavy abuser of intoxicants, namely wine. He consumed an amazing amount of animal flesh. He was bent on sinful life in whatever way it was defined, narrow or broad.

None of those things were an issue. The people were Rakshasas, after all. This is a kind of man-eating ogre. They are not known for deference to piety and righteousness. The body-type is conducive to sin.

An intervention was looming after Ravana, the king, held a princess against her will for many months. She was the wedded wife of Shri Rama, the prince of Ayodhya. That couple was known for their piety, for their kind nature, and for their dedication to the brahmana class, which are the priests.

Ravana mistook Rama’s kindness for weakness. He misjudged Sita’s loyalty towards her husband. In the end, after everything else failed, Ravana resorted to the threat of lethal punishment to win her over. The king already had so many beautiful queens living with him, but the lust-sensation could not be checked. He had to have Sita.

The king wielded so much power that there was no one in the kingdom dissuading him. No one advised him to stop his heinous ways. The lone exception was Vibhishana. The younger brother was on the side of dharma since birth, despite living in such inauspicious conditions. He tried his best to change Ravana’s mind, but nothing worked. Though Ravana refused to believe any negative consequences would attach to his taking Sita in secret, by force, Rama would arrive eventually to take back His wife.

In the above referenced verse from the Ramayana, Sita is informing Hanuman about Vibhishana’s attempt. The conversation is noteworthy for many reasons. Ravana could not be convinced of dharma even if the words came from his own family. It is unusual for an older brother to be suspicious of someone so close like the younger brother.

The exchange also shows that pious deeds are never forgotten. They do not go to waste. Devotion to Sita and Rama fills a bank account that never diminishes in value. Very soon Hanuman would show how this kind act was remembered. Shri Rama would reward it as well, giving further confidence to those who chant the holy names with faith, love and attention: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Sinful deeds too many to count,

Weight of pressure starting to mount.

That Lanka soon to burn,

Demerits of leader to earn.

So Vibhishana the initiative taking,

Advice like intervention staging.

Ravana not swayed, but benefit to last,

Burning tail brother’s palace past.

Like Putting An Innocent Person In Jail

“It should be told to Him to act quickly, for my life will only remain as long as the period of one year is not yet complete. This is the tenth month, and only two remain, O monkey, in the time allotted to me by the cruel Ravana.” (Sita Devi, Valmiki Ramayana, Sundara Kand, 37.7-8)

sa vācyaḥ samtvarasva iti yāvat eva na pūryate |
ayam samvatsaraḥ kālaḥ tāvadt hi mama jīvitam ||
vartate daśamo māso dvau tu śeṣau plavamgama |
rāvaṇena nṛśaṃsena samayo yaḥ kṛto mama ||

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There are many ways to define the Sanskrit word adharma. At its root it is a negation. Dharma is the base word. In the most common context, dharma refers to religion. Religion is what brings duty, honor, codes of morality, and so forth. Basically, the supposed right way to do something is religion or religious.

Dharma has a more clear definition, as the element of faith is removed. Dharma is also righteousness. It is religiosity. At the finest level, dharma is the essential characteristic. It is what makes an object that object. For instance, heat and light are the dharma of fire. The ability to transport, carrying one or many passengers, is the dharma of an automobile.

With an understanding of the big picture, it is seen that the various definitions of dharma are actually one. The essential characteristic of the individual is service, which is evident even outside of the human species. Dharma as righteousness helps to extract that characteristic to the purest form. Dharma as religion is the culture to follow that brings service out and keeps it targeted at the proper objective.

In this light honesty, compassion, cleanliness, and austerity are on the side of dharma. They help every person. Even if the goal is not known, if a person is still in the dark as to their true nature of spirit soul, part and parcel of the complete Spirit, these characteristics are beneficial. Dharma is thus easily understood as the right way to do things. It is piety.

Adharma is the negation. Selfishness. Dishonesty. Lack of cleanliness. Cruelty, which is mentioned in the verses quoted above from the Ramayana. The thief doesn’t like it if others steal from them. The murderer wouldn’t prefer it if someone else attacked them with lethal force, without warning. The selfish person benefits from the compassion of others.

From the Ramayana we get many more ways to recognize adharma. This is courtesy of the real-life villain named Ravana. Here Sita Devi is speaking to Shri Hanuman. Sita is in Lanka against her will. Ravana has threatened her with death for not giving in to his advances, despite the fact that Sita is happily married and devoted to her husband, Shri Rama.

The order from Ravana is twelve months. Sita is in the tenth month, and so only two are left. By the way, the ten months thus far have been no picnic. Ravana ordered his female attendants to harass Sita day and night. It is like being in the longest torture test, where it looks like no way out.

Only through adharma is an innocent person put in jail. Sita had done nothing wrong. She followed dharma as her life, and this was the reward? She asks Hanuman to tell Rama to act quickly. There is no time to waste. The sinful have been winning for too long.

The future would provide another lesson. Adharma has visible signs, but one that may not be noticed immediately is the delivery of consequences. The rewards are as ghastly as the original sins, and the timing is appropriate, like when the flowers blossom on trees. Ravana would get his, and dharma would win out in the end, like it always does.

In Closing:

Maybe not consequence now to see,

But take lesson from the tree.

Where flowers in proper season,

For pain and suffering a reason.

The sinful deeds to Ravana catching,

Who from adharma sinless snatching.

Like the innocent in jail placing,

Stiffest punishment soon facing.

The Threefold Punishment Awaiting The Criminals In Lanka

“When will my husband see me, after orchestrating the destruction of the Rakshasas, killing Ravana, and destroying Lanka?” (Sita Devi speaking to Hanuman, Valmiki Ramayana, Sundara Kand, 37.6)

rākṣasānām kṣayam kṛtvā sūdayitvā ca rāvaṇam |
lankām unmūlitām kṛtvā kadā drakṣyati mām patiḥ ||

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It is a great responsibility to lead people. Not only are they looking to that person for guidance, but there is a tremendous impact from every decision made. For instance, in the case of a leader for a group travelling to an unknown place, making the wrong turn can take them further away from the destination. It is something like a person driving the car; the decisions influence the passengers, as well.

And so when the leader in a particular land goes in a particular direction with respect to behavior, the people living there see the effects. If the president or king starts a war, the fighting is not reserved to a foreign territory. That is to say the house next door can turn from a residential area into a battlefield, even if not zoned that way.

The leader in Lanka a long time ago made some decisions carrying significant risks. Ravana hadn’t seen any negative consequences for a long time, despite having violated dharma on many occasions. He once killed a messenger and ate him because he didn’t like the message received. He frightened his own brother to the point that the brother fled Lanka and left it for Ravana.

It is understandable for a person to think that by getting away with criminal behavior time and again they will be able to succeed in that path going forward. Ravana saved his biggest violation for last. This one he would not get away with, and the punishment would be threefold.

1. The destruction of the Rakshasas

Ravana was a kind of man-eating ogre. This species is known as Rakshasa in Sanskrit. They are inclined towards adharma, which is sinful behavior. While consulting sacred texts is helpful, identifying sin is not that difficult. Adharma is basically doing things the wrong way. Taking property that doesn’t belong to you. Violating innocent life. Behavior that you wouldn’t want to see in the reverse direction.

While Ravana wouldn’t like it if someone came to his kingdom in disguise and secretly stole one of his wives, he had no problem doing the same in the forest of Dandaka. He took Sita Devi, the wife of Shri Rama. There was force applied. There was trickery. There was cowardice, too, despite Ravana being so proud of his fighting prowess.

The punishment from Shri Rama, the prince of Ayodhya, would involve the destruction of the Rakshasas. These were the people living in Lanka, following the lead of Ravana. They used to attack innocent sages during the time of religious observance. They would then eat the resulting flesh. The sins were great, and the consequences would arrive at the appropriate time, with commensurate intensity.

2. The killing of Ravana

Though he was seemingly invincible in battle, Ravana did not challenge Rama directly to win Sita. He was too afraid. Yet that fight would be brought to Him. A single man, normal in appearance, against a grim-visaged ogre with ten heads and twenty arms. Rama would win, and that victory would bring the death of Ravana.

3. The destruction of Lanka

The threefold punishment is predicted by Sita in a rhetorical question asked to Shri Hanuman, who is Rama’s messenger sent to find her. The city won’t be spared. Despite gold everywhere, even in the construction of the buildings, the opulence will diminish. These are the sinful reactions of the king spreading across the people under him.

In fact, a taste of that destruction would be seen prior to Rama’s arrival. On his way out of Lanka, after meeting Sita, Hanuman would lay waste to the city, using a tail initially set on fire by Ravana. The fire lit inside of Shri Rama, an incarnation of the Supreme Lord, would finish the job later on, proving that God’s eyes are indeed everywhere. He witnesses the bad, and He most certainly sees and remembers every call made to Him in earnest, such as with the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Ravana over Lanka to lead,

Sins over to citizens to bleed.

Like Sita away from Rama taking,

Destruction of Rakshasas making.

After messenger’s tail on fire setting,

Burning city just reward getting.

Adharma in this way rebounding,

Victory for bhakti resounding.

Add Another To The List

“When will Rama reach the end of this ocean of grief, likened to a man shipwrecked who is swimming at sea?” (Sita Devi speaking to Hanuman, Valmiki Ramayana, Sundara Kand, 37.5)

śokasya asya kadā pāram rāghavo adhigamiṣyati |
plavamānaḥ pariśrānto hata nauḥ sāgare yathā ||

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It is said that Bhagavan is impossible to define. Indeed, that word is a negation. Think of the things that are possible. With your feature-set in mind, now go one by one and negate them. It is possible to die. It is possible to take birth. It is possible to have a beginning. It is possible to be fallible. It is possible to measure the attributes of an object or living thing.

In each case Bhagavan is the negation. Though He cannot be fully defined, this exercise provides a better way to understand Him. There is a need to understand Him since the human being is looking for perfection. They want a way out of trouble and misery.

The comparison is made to swimming in an ocean. Imagine being stranded, with nowhere to go. There is no rescue in sight. The boat is gone. So is the expert guide. What to do? Where to turn? This is what living in the material world is like. The ocean of birth and death. Happiness and sadness mixed in between. Corresponding pairs of dualities everywhere.

Just when you think everything is going your way, events turn in the other direction. Sometimes there doesn’t have to be a visible outside factor as the cause. For instance, everything is going well. Spouse, family, job - no problems. There is misery, nonetheless, because of the need to maintain. Where to live? How to keep family and friends around, while also seeking the best future life for the children? Stay in the same place or move somewhere else? Whatever decision is made carries some negative consequences, which are unwanted.

In the above referenced verse from the Ramayana, Sita Devi provides another way to define God. The definition is through a question. While mostly rhetorical in nature, the situation is too familiar. She remarks that her husband Rama is in an ocean of grief, shoka, and will have a difficult time reaching the end. To get out of the ocean will not be easy, since He is like a man whose ship has capsized. He has to swim in this vast ocean, and what human being is capable of going it alone, of rescuing themselves when faced with such daunting odds?

The answer is the Supreme Lord. He is capable of reversing any negative situation, no matter how dire it may seem. He creates those situations to begin with. There are many mitigating factors, but since He is extraordinary the deeds are recorded for future generations to consult. That is to say the Ramayana is not only for people living in ancient times. That sacred work has as much relevance today as it did thousands of years ago, when people better understood the Sanskrit language.

The grief is caused by the separation from Sita, who is actually the goddess of fortune appearing on earth in an incarnation form. The sunken boat is from Sita being far away from Rama, on the island of Lanka, held there against her will. She is guarded by powerful, man-eating ogres, led by the leader Ravana. The ocean in terms of grief is vast, and so is the ocean separating in the literal sense, as Lanka is an island.

Yet Shri Hanuman has given the first glimpse into the impossible. He crossed that vast ocean with a single leap, aided by the favorable winds of devotional service. Sita’s grief is also soon to end, as Rama will march to Lanka and return her to safety.

In the same way, the many conditioned souls swimming in the ocean of birth and death get help in the nearly impossible task of finding liberation. Through bhakti followed under the guidance of a spiritual master they see Sita and Rama close by in the heart, and they know that through consciousness of them, in the mood of Shri Hanuman, there is every chance of success. They proceed forward on the vessel that is the holy name: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

On sacred vessel riding,

Holy names providing.

For ocean of rebirth to cross,

Transcending gain and loss.

Following example of Hanuman,

Who fearlessly serving Bhagavan.

In separation Rama suffering grief,

Soon to meet wife, to find relief.

Trying For Happiness

“O best of the monkeys, for all living beings fate is indeed unavoidable. Just see Lakshmana, Rama and myself bewildered by distresses.” (Sita Devi, Valmiki Ramayana, Sundara Kand, 37.4)

vidhiḥ nūnam asamhāryaḥ prāṇinām plavaga uttama |
saumitrim mām ca rāmam ca vyasanaiḥ paśya mohitān ||

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“It’s time to move to a new city. This place is too much. Not to mention the bitter cold of winter, after that we get the discomforting allergy season. Then the summer is too hot. It feels like the sun is going to burn you, like you are living in an earthly version of hell. I will move to a better place and that will make me happy.”

“It’s time for a new job. The boss is too much. Duplicitous, dishonest, unsteady and always talking politics at the office - I’ve had enough. Better to move on to some other place, with a fresh start. I’m sick of the company always being on the verge of bankruptcy, as well. There are these lofty promises of greener pastures, but I’ve yet to see evidence.”

“It’s time to get married. I want to start a family. That is the one thing missing in my life. Everything else is settled. Education, career, home, car - what else do I need? It will be nice to have others to care for. I will have more reason to get up in the morning.”

It is interesting to learn from teachers of the spiritual science, the Vedas, that man should not take great effort to find happiness. The pursuit guiding every individual since time immemorial should be shelved, say the realized souls.

There is a reason. Apparently, happiness arrives on its own. That is to say even without trying, without giving conscious effort, happiness is sure to be experienced. A simple example is the rising of the sun in the morning. The previous day was tough. Distress due to outside factors. The dawn of a new day brings renewed hope and optimism.

“O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.” (Lord Krishna, Bhagavad-gita, 2.14)

In fact, a person doesn’t have to intentionally seek distress to find it. Both happiness and distress arrive like the summer and winter seasons. This is the comparison used by Shri Krishna in the Bhagavad-gita. The feelings are due to sense perception only, and a person should try to tolerate the changes.

Sita Devi, the wife of Shri Rama, makes a similar statement in the Ramayana while talking to Shri Hanuman one time. She says that vidhih, which is fate or destiny, is unavoidable. That is to say it cannot be avoided. We can try to outrun the train that is invincible time, but it will eventually catch up to us.

For proof of the claim, she uses the example of her husband, her husband’s younger brother, and herself. The three characters are significant, since they are known to be righteous. They follow dharma as strictly as it can be followed. They don’t wish harm on any person. They are not vengeful, spiteful or callous. They sacrifice their own comforts for the benefit of others.

Even with such behavior they become bewildered by distresses. Sita is in the foreign territory of Lanka, held there against her will. Rama and Lakshmana might be in a worse situation, as they are looking for her. They don’t know if she is alive or dead. Wherever she might be, they hope that she is not suffering.

With every precaution taken, with every piece of advice from authority figures followed, with careful attention paid to piety and sin, and without any desire to satisfy the senses a person can still meet trouble and distress. In Sita’s case man-eating ogres were threatening her with death. They promised to keep her away from her husband forever. She had done nothing wrong.

As destiny in the material world is unavoidable, a person should consider for which purpose they are living. As happiness and distress arrive on their own, better to seek ananda of the transcendental variety. Seek a kind of bliss that will last beyond the present lifetime.

That ananda can only be found in devotional service, the kind which Hanuman and others practice. He is devoted to Sita and Rama. That couple actually never becomes bewildered by the material nature, as they are controllers of it. It is God’s mercy that He descends to this earth and provides clarity to complex subjects through His pastimes. As Shri Rama, the Almighty endures difficulties to show that no person in material life is immune, that only through treading the righteous path will the proper end be achieved. His dedicated followers like Sita, Lakshmana and Hanuman do the same.

In Closing:

Even when path of righteousness tread,

To distress sometimes led.

Like Sita in Lanka enduring,

Ravana her pain ensuring.

Nothing wrong from that goddess blameless,

Still victim of sinful Rakshasa shameless.

Lesson by Rama and family shown,

That true happiness in bhakti alone.