Three Sanskrit Words Used For Analogies

“First a child is shown the branches of a tree, and then he is shown the moon through the branches. This is called shakha-chandra-nyaya. The idea is that first one must be given a simpler example. Then the more difficult background is explained.” (Shrila Prabhupada, Chaitanya Charitamrita, Madhya 21.30 Purport)

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Not simply for literary embellishment, analogies play an important role in understanding the world around us. Understanding is the building block for escaping the cycle of birth and death, for which the human being has the best chance.

Higher topics like the changing bodies, the distinction between individual and matter, the relationship to the Supreme, the onset of seasons, the illusion of sense gratification, and so forth usually cannot be taught as is, in the beginning stages to the interested seeker.

A child of six months or younger may know a few words. When crying they call out to their mom. When the father comes home from the office, they happily crawl towards them and say, “Da-da”. The natural progression is to go through objects, shapes, numbers, and then perhaps the alphabet and spelling different words. The harsh reality of inevitable death, forced separation from loved ones and attachments, probably will not be understood until later.

As Vedic teachings are meant to liberate every single person, they are presented in such a way that individuals of various backgrounds, languages, and cultures can understand the higher topics. Every person has the chance for upasana, which is coming closer to the Almighty in fearless worship.

To this end analogies are quite common within Vedic literature. Three Sanskrit words specifically get used most often, even by the Supreme Lord when teaching His most famous student on the battlefield of Kurukshetra.

1. Yatha

This means “just as.” Take something that is known. In the Bhagavad-gita Krishna uses this word many times. The seasons are known. How they come about on their own, without anyone asking – a sober human being will acknowledge this truth. Smoke covers a fire and mirror covers dust. People have firsthand experience. The idea is to take something already understood as the starting point.

2. Tatha

“In the same way.” “So.” As the seasons come on their own, know that happiness and distress arrive and exit in the same way. That is to say a person doesn’t have to specifically seek them out. One should not be overly aggrieved at bad fortune and they should not rejoice too much when something positive occurs. Maintain a level head.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।।

mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ।
āgamāpāyino'nityāstāṃstitikṣasva bhārata।।

“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)

A person is known to put on different clothes, maybe exchanging a few sets within a single day. A new shirt does not mean a new person. An old shirt gets set aside to not be worn again. Tatha, in the same way, the individual within a particular body is not affected by the external. The body is like clothes, and at death that body is cast aside for good in favor of a new set.

3. Iva

This word means “like” or “as.” A transcendentally situated person can withdraw the senses from sense objects, like the turtle taking shelter of its shell. This is the simpler construction of comparison. Iva is also the way to create similes. “He withdrew his senses from sense objects like a turtle.”

The idea is that every person has a certain knowledgebase. They have their own worldview established through experience. Take whatever they know to help them understand the higher topics. The Almighty is Adhokshaja, which means that He can’t be measured by blunt instruments. His transcendental form is greater than the entire cosmos, and in the paramanu, or atom, He is smaller than the smallest. He is still kind enough to provide some understanding of Him, which is enough to win escape from birth and death.

In Closing:

Tatha for point of understanding,

Needed for higher topic commanding.

Compared then yatha using,

Like yogi sense interaction refusing.

Iva also for simpler comparison making,

Three key words from Vedic literature taking.

For higher topics, up to Bhagavan to go,

Each person in some capacity can know.

Three Areas Where The Asura Fails To See Arrangement In The Background

“According to the law of karma, a man takes his birth in a high family, or becomes rich, or very well educated, or very beautiful because of good work in the past. The demoniac thinks that all these things are accidental and due to the strength of his personal ability. He does not sense any arrangement behind all the varieties of people, beauty, and education. Anyone who comes into competition with such a demoniac man is his enemy. There are many demoniac people, and each is enemy to the others. This enmity becomes more and more deep-between persons, then between families, then between societies, and at last between nations.” (Shrila Prabhupada, Bhagavad-gita, 16.16 Purport)

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The asura can’t make heads or tails of anything. Since they refuse to accept the spotless authority that is the Vedas, they are left to their own experiences, which are limited. The same with the brainpower gifted to even the most widely recognized scholar or scientist.

A wise person accepts information from authority through hearing. For instance, if the parents tell the child to not put the hand in fire, the instruction should be accepted. The less intelligent person will make a test for themselves. They will place the hand in fire and get burned. Of course, even this is not perfect information. The same experiment will have to be repeated many times until a conclusion is reached, one that could have been accepted at first from the authority figure.

The asura is left to speculate about different aspects of nature. Where there is evidence of a higher arrangement in the background, the demon-like person, who is strongly against God, is unable to see properly.

1. People

No two people are alike. Not even supposedly identical twins. They can pass for each other in adulthood, but the discerning eye is able to see the difference in identity. Indeed, the appearance may be similar, but there are still two separate brains, which causes divergence in desires, preferences, dispositions, natures and the like.

This difference is due to a higher arrangement. If a man and a woman unite to bring a new person into this world, there is no way to guarantee what that person will look like. There is no way to assure what occupation will be followed in adulthood, how they will handle the threefold miseries, and whether or not the intelligence will be sufficient for entering complex fields in science and technology.

2. Beauty

There is the saying, “Beauty is in the eye of the beholder.” The idea is that what I find to be beautiful, you may not share the sentiment. This is also true because not every person appears the same way. There are different features to the face. Some people are more muscular than others. These differences are not due to a random collision of chemicals. There is some higher force at work in the background.

3. Education

Just because both parents are doctors does not mean that the children will be similarly capable when they grow up. Not every person excels in the same way. Different teaching methods exist for this reason. People have their own way that they learn best.

The areas of variety extend to practically every aspect of nature. If there were no higher arrangement in the background, then everything would be the same. There is also intelligence to consider. Objects such as fire have known and discernable properties. The reaction of fire with different objects is predictable. There is sameness. There is a guarantee of certain outcomes to result based on injecting certain conditions into an experiment.

Much time in speculation could be saved by consulting Vedic teachings. The reason there are varieties in people is because every individual is different. They are fragments of the spiritual energy, emanating from the Supreme Spirit.

ममैवांशो जीवलोके जीवभूतः सनातनः।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।

mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ।
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati।।

“The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” (Lord Krishna, Bhagavad-gita, 15.7)

As those sparks enter the manifest world with a kind of covering, there are varieties within beauty and education, as well. The three modes of material nature combine to form a type of suit, worn temporarily, that is identified as a species. Even within the same species there are varieties, as the combination of goodness, passion and ignorance is not identical.

The higher arrangement in the background has also created a way to escape having to accept such suits permanently. There is something known as the svarupa, which is the real form of the spirit soul, manifesting when in the liberated state. That achievement is possible through dedicated practice in sanatana-dharma. It is for this purpose that the representative of the Supreme kindly descends to this world to disseminate the most confidential and important information.

In Closing:

Despite so much variety to find,

Asura to the truth is blind.

Not accepting in background a force,

Only chance or personal effort of course.

People, education and beauty sets three,

Hand of Divine there not to see.

Through eyes of guru’s vision lens corrective,

Svarupa returned through bhakti path elective.

Four Ways To Live In The Spiritual World Right Now

“The beauty of Shrimati Radharani is described as follows: ‘Her eyes defeat the attractive features of the eyes of the chakori bird. When one sees the face of Radharani, he immediately hates the beauty of the moon. Her bodily complexion defeats the beauty of gold. Thus, let us all look upon the transcendental beauty of Shrimati Radharani.’” (The Nectar of Devotion, Ch 44)

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While there are promises made that resemble the concept of salvation, where full allegiance is supposed to prevent an unwanted future, sanatana-dharma is not a strict either-or proposition. That is to say no one is forever doomed and no one is without a choice as to the direction in living. That living indeed continues, as nothing is able to kill the basic defining unit of life, the spirit soul.

न जायते म्रियते वा कदाचि
न्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे।।

na jāyate mriyate vā kadāci
nnāyaṃ bhūtvā bhavitā vā na bhūyaḥ।
ajo nityaḥ śāśvato'yaṃ purāṇo
na hanyate hanyamāne śarīre।।

“For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.” (Lord Krishna, Bhagavad-gita, 2.20)

The final goal, defined by terms such as mukti and moksha, does not have to necessarily arrive in the afterlife. A person can reach liberation while living in the present body. There are ways to reside in the spiritual world at the present moment.

1. Gaze at the deity

This is the archa-vigraha, the worshipable form. The idea is that God is unlimited, ananta. He is without beginning, anadi, and beyond the measurement of any instruments to aid in the process, adhokshaja. The eyes of the human being are limited. There is the defect in that they can’t see beyond a certain range. Place an object in front and it is known as an obstruction. If the eyes were truly perfect there would be no such thing as a cloudy day. The sun would be visible at all times, as it is always in its proper place.

The Divine is so merciful that He appears in supposedly material elements, specifically to facilitate worship. He is not limited to the deity or picture in the temple or home, as He is everywhere and all-pervading. Still, just by gazing at the deity a person can be transported to the spiritual world. This is because they get an idea of what all-attractive means, how the name Krishna perfectly applies to the Supreme Lord in the personal form.

2. Understand the superior attractiveness found in the Divine and His associates

Beautiful objects naturally attract attention. The popular vacation destinations get frequent visitors because of beautiful aspects, such as the beach, the ocean, sand, mountains, hills, sunshine and the like. Certain clothing is popular because of its ability to enhance beauty on the person who wears it.

In the same way, a person can find the most attractive place, the spiritual world, by appreciating the amazing beauty of the Divine. Every aspect to Him is beautiful, but the transcendental form belonging to the personal aspect is more easily distinguishable in this respect.

For instance, Shri Krishna’s body is known to be lotus-like in several places. Simply adoring His feet can transport a person to a different realm. As devotion to Him is also attractive, appreciating Krishna’s associates has the same effect. Appreciating the beauty of Shrimati Radharani has a purifying effect. Her beauty defeats the moon, gold, and even the eyes of the chakori, who has pure devotion to the moon at night.

3. Pledge to continue in worship into the foreseeable future

While the generally acknowledged truth of sanatana-dharma is that a steady progression is what leads to liberation, spanning many lifetimes perhaps, a specific duration of time is not required. While a person only surrenders to the Supreme Lord and knows Him in truth after many births and deaths, it is possible to reach the “end” prior to that time.

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः।।

bahūnāṃ janmanāmante jñānavānmāṃ prapadyate।
vāsudevaḥ sarvamiti sa mahātmā sudurlabhaḥ।।

“After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.” (Lord Krishna, Bhagavad-gita, 7.19)

One second, in fact. Gaze at the deity. Appreciate Radharani’s beauty. Serve the representative, the spiritual master, with faith and dedication. Consciousness can be purified quickly.

Of course, there is always vulnerability after the fact. When leaving the temple it is possible to return to the material consciousness, to fall down through bad habits acquired over many years. To this end a pledge to continue in worship going forward helps to keep a person in the spiritual consciousness. They can stay in Vaikuntha, the land free of anxieties, even while living amidst chaos and tumult.

4. Make a vow to serve with dedication, faith and diligence

More than just worshiping through commonly accepted practices like seeing the deity, chanting the holy names, and reading sacred texts, service can play an integral role in maintaining the spiritual consciousness. If the representative requires some help in spreading the mission of Divine love to the many fallen souls around the world, any assistance offered in this regard is beneficial.

A person may not have the opportunity to visit the temple, but if through their daily activities they are able to support such worship with the fruits of their labor, then there is every chance of becoming liberated prior to quitting the body. Devotion to God is so powerful that just meditating on devotional activities, if there is no opportunity to actually practice, is enough to bring success.

In Closing:

More than just on good list reported,

Ways to immediately get transported.

To spiritual world, where home not leaving,

Transcendental bliss right now receiving.

Appreciate Radharani and how glorious is she,

A single glance, at temple deity to see.

Pledge forward, against lethargy resistance,

To spiritual teacher providing assistance.

Govardhana Puja 2018

“When the cowherd men of Vrindavana, under instruction of Krishna, stopped offering sacrifice to the heavenly King, Indra, the whole tract of land known as Vraja was threatened with being washed away by constant heavy rains for seven days. Lord Krishna, out of His causeless mercy upon the inhabitants of Vraja, held up the hill known as Govardhana with one hand only, although He was only seven years old. He did this to protect the animals from the onslaught of water.” (Shrimad Bhagavatam, 2.7.32)

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गोपैर् मखे प्रतिहते व्रज-विप्लवाय
देवे ऽभिवर्षति पशून् कृपया रिरक्षुः
धर्तोच्छिलीन्ध्रम् इव सप्त-दिनानि सप्त-
वर्षो महीध्रम् अनघैक-करे सलीलम्

gopair makhe pratihate vraja-viplavāya
deve 'bhivarṣati paśūn kṛpayā rirakṣuḥ
dhartocchilīndhram iva sapta-dināni sapta
varṣo mahīdhram anaghaika-kare salīlam

Emergency preparedness. In times past there were periods of constant threat of bombs from foreign attackers. There was the possibility of nuclear war. Children in school were taught how to take shelter underneath their desks in the classroom. There are also fire drills, where an orderly evacuation is necessary to avoid chaos in the case of an unexpected fire.

In Vrindavana a long time ago all the preparation in the world wouldn’t have predicted the emergency situation that suddenly arose. It was after a religious ceremony; a time of otherwise great joy and bliss. Who would have thought the weather would turn into a lethal threat at that precise moment? On the occasion of Govardhana Puja we remember who and what exactly saved the residents. In this instance, we look to the places they did not go for help.

1. Caves

Things went a little differently this year in the farm community headed by Nanda Maharaja, whose beautiful son Krishna was the darling of the town. Everyone felt like He was their own. There wasn’t a rivalry, where children were compared to one another, with the parents wondering why Krishna was a certain way and the other children different.

Nanda was accustomed to worshiping Indra, the king of heaven. A tradition related to sacrifice for higher benefits, it was known as a yajna. This year Krishna stepped in. Though a small child, He could speak with great philosophical backing. He managed to convince Nanda to use the preparations for worshiping Govardhana Hill instead. The logic was that Govardhana did more for the community than the king of heaven. It was the grass that the countless cows ate, and cows were so important to the people. Besides, what harm was a single deviation going to cause?

In business dealings there is something known as the customer loyalty discount. A store provides incentives for repeat patronage. If you shop at a particular store on a regular basis, the owners will give discounts on future purchases. Never is it imagined that suddenly choosing a different store will result in punishment. The dealership from where you bought your last three cars won’t come after you with a hammer should you buy the next car from some other place.

Yet this is what happened in Vrindavana. Indra was so insulted by Krishna’s persuasion that he punished the entire area for the supposed misdeed. The king of heaven sent the cloud of devastation to target the area. He wanted to wash the people away in a great flood, and he almost succeeded.

Govardhana is a massive hill; its circumference is many miles. The truth is attested to by personal observation, as the hill is in the same place today. As with any mountain-like structure, there are caves. The people in Vrindavana at the time did not seek shelter in these places, though caves are known for protecting against the rain.

2. The side of the hill

Perhaps the side of the hill. One side there is rain, maybe the opposite end will provide respite. Maybe the rain is only over a certain area. Yet the people did not choose this route, either. They had no time to travel the distance for only a chance at safety.

3. Under a tree

Vrindavana is a beautiful, forest-like area. There are many trees. Maybe one of them could provide shelter. The people could rush underneath to get some relief.

4. Under the cows

A last resort, underneath the cows was maybe an option. They could protect against the rapidly falling water. The cows provided so much to the community already; maybe they could protect against someone whose anger went too far.

…

These options were not chosen because the rain was devastating in nature. The cows were being washed away by the flash-flooding. Trees would be uprooted, and there was no time to find a shelter wide enough to cover everyone.

Yet there was no reason to fear. The same Krishna whose idea it was for the original puja decided to uproot Govardhana Hill. He lifted it up and held it in the air, calling everyone to come and take shelter. There was no other option, and the people had always trusted Krishna anyway.

On the occasion of Govardhana Puja we remember that all-attractive son of Yashoda and Nanda, who is the supreme shelter for all living entities. The identification of “devotee” is for those who are blessed to recognize His position. They abandon all other options for safety, comfort and happiness, and as a result they eternally bask in the bliss that is surrender to God the person.

In Closing:

When Indra’s devastation making,

People not other options taking.

Like in Govardhana’s many a cave,

Or large tree under to save.

Rain maybe not on other side,

But always before in Krishna to confide.

Who that massive hill for them lifted,

And danger away soon drifted.

Diwali 2018

“Today evening in the city of Raghuvira there is great splendor and beauty. The Lord of Ayodhya is seeing the lovely festival of Diwali, which does so much good.” (Gitavali, 309.01)

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साँझ समय रघुबीर-पुरीकी सोभा आजु बनी |
ललित दीपमालिका बिलोकहिं हित करि अवधधनी ||

sām̐jha samaya raghubīra-purīkī sobhā āju banī |
lalita dīpamālikā bilokahiṁ hita kari avadhadhanī ||

This person is addressed as “Babaji.” There is a certain look to accompany the title. A long beard, simple clothes, a serious demeanor, a string of beads around the neck. Wandering from place to place and only speaking on one topic, there is no misunderstanding or misidentification. The respect received from the public is deserved, for most cases. Cheaters are everywhere, but the genuine saint has renounced everything in order to take up a life of service to Bhagavan, the Supreme Personality of Godhead.

Questions of a similar nature often arise in response to such a visual.

“Do I have to follow the same route? Is that the only way to become advanced, so to speak? Is the path towards the eternal heaven through their example? How do I give up so much when I have such strong attachments? How can I maintain a job and still advance spiritually?”

The occasion of the first Diwali provides some answers. The original incident did not have the associated name. There was a spontaneous reaction, an outpouring of affection that was neither coerced nor staged. In fact, it was like one side to a bookend; a preceding event saw a similar response.

The time in between was fourteen years. The people of Ayodhya learned that their beloved Rama was leaving for the forest, to not return until the time of exile was up. The response to the news was despair. Feeling hopeless, the citizens wondered how they would survive such a long gap. They wanted to see Shri Rama and His immediate family every single day.

A spontaneous call to action, similar to what would be shown upon Rama’s return, the people left the city and followed the trio into the forest. Rama was leaving and taking the younger brother Lakshmana with Him. Rama’s wife, Sita Devi, insisted on going, as well. The citizens would rather live in the forest with Rama than stay in a majestic city devoid of His association.

The people eventually returned home after Rama was able to flee undetected. It was regrettable, but had to be done. Rama did not want His devotees to suffer on account of Him. The people returned to their daily lives, but the consciousness did not change. Every person was awaiting the Lord’s return.

Therefore, when years later news of Rama’s imminent arrival broke, the people reacted without external encouragement. They did not think that they were advancing through some religious practice. If dharma had dictated to act as if nothing were happening, they wouldn’t abide. They were not interested in any personal benediction to receive from Rama, who would now rightfully take the throne that had belonged to Him in the first place.

Men, women, children, laborers, merchants, artisans, drivers, servants, and even beggars were alike in mindset. They prepared to welcome the approaching aerial car, the Pushpaka, with diyas. Placed together in what seemed to be many rows, the lit lamps created a wonderful sight. Thus, Diwali came to be, and the tradition has been followed annually ever since. Rama even got to enjoy subsequent celebrations in His kingdom.

The babaji, the renounced mendicant, the parivrajaka spiritual leader, travelling from place to place helps to rescue souls by reminding them of their original friend, the Supreme Lord, who is always close by. The same heights of consciousness can be reached by a person just doing their regular jobs. The well-wishes of the honest street sweepers are appreciated just as much as the poetic words of the expert devotional singer. Shri Rama lacks discrimination in this way, and for this reason people become more attached to Him, year after year.

In Closing:

This babaji so much respected,

From their behavior to be expected.

Success only in that way to reside,

Where family and home casting aside?

Lesson from first Diwali celebration take,

Where people of all kinds to make.

For advancement or piety not caring,

Only how Shri Rama and family faring.

Four Qualities Of Hanuman’s Svarupa Glorified By Sita Devi

“Seeing the son of the wind in that terrific form, the daughter of Janaka spoke: ‘O great monkey, I know of your valiance and strength, your movement like the wind, and your amazing brilliance like fire.’” (Valmiki Ramayana, Sundara Kand, 37.39-40)

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तं दृष्ट्वा भीमसङ्काशमुवाच जनकात्मजा।
पद्मपत्रविशालाक्षी मारुतस्यौरसं सुतम्।।
तव सत्त्वं बलं चैव विजानामि महाकपे।
वायोरिव गतिं चैव तेजश्चाग्नेरिवाद्भुतम्।।

tam dṛṣṭvā acala samkāśam uvāca janaka ātmajā |
padma patra viśāla akṣī mārutasya aurasam sutam ||
tava sattvam balam caiva vijānāmi mahākape |
vāyoḥ iva gatim ca api tejaḥ ca agniḥ iva adbhutam ||

An amazing form. Certainly, one not seen in Lanka before. Though the leaders in that place were expert in black magic, they were lacking in this potency. They could appear and disappear at will. This is how they would fight “dirty” against enemies. An honorable person engages a combatant without fear. They would rather die fighting valiantly than earn victory through nefarious means. “I don’t cheat to win; I would rather lose.” It is even confirmed in the Bhagavad-gita that suffering defeat on the battlefield in such a way opens the doors to heaven.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्।।

yadṛcchayā copapannaṃ svargadvāramapāvṛtam।
sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam।।

“O Partha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.” (Lord Krishna, Bhagavad-gita, 2.32)

The leader of the Rakshasas in Lanka had employed such deception to earn a temporary victory against the most powerful fighter in the world. It wasn’t much of a conflict, as the attacker arrived in a false garb, that of a parivrajaka mendicant.

स्वं परित्यज्य रूपं यः परिव्राजकरूपध्रुत्।
जनस्थाने मया दृष्टस्त्वं स एवासि रावणः।।

svaṃ parityajya rūpaṃ yaḥ parivrājakarūpadhrut।
janasthāne mayā dṛṣṭastvaṃ sa evāsi rāvaṇaḥ।।

“You are indeed the Ravana I saw in Janasthana, who gave up his real form and took the form of a wandering religious mendicant.” (Sita Devi speaking to Hanuman, Valmiki Ramayana, Sundara Kand, 34.15)

The would-be defender was lured away from the place of potential conflict due to a ruse set up by the attacker. Ravana, the ten-headed one, would boast about his abilities to anyone who would listen. Yet this plan of deception was kept quiet; it wasn’t broadcast after the fact.

Hanuman’s form was not a deceptive one. It is referred to as a svarupa in the context of service to the Supreme Lord and a specific time period within a mission to find Sita Devi, the princess of Videha. Hanuman only displayed this rupa because of doubts voiced by Sita in response to the proposal to return her to Rama’s side.

The Supreme Lord in the incarnation of the prince of Ayodhya, Shri Rama, had sent Hanuman to look for His missing wife. Sita was suffering from grief due to separation from Rama, and to cut that period of time short Hanuman suggested taking her on his back and crossing over the ocean in a return flight.

After voicing some doubts, Sita saw Hanuman expand the size of his body to be like that of Mount Meru. Though Hanuman then spoke of his abilities, Sita was already well aware of them.

1. Valiance

A face-to-face meeting with a person after the fact may not tell the entire story. Hanuman found Sita in the Ashoka grove in Lanka, where she had been placed against her will by the king, the ten-headed Ravana. Indeed, meeting a monkey in that area was not normal, let alone one claiming to be sent by her husband. The princess of Videha was justified to be skeptical.

Yet she was well aware of his valiance, regardless. She understood that it must have taken great courage to reach the destination. She had firsthand experience of the trouble Ravana would cause to any interference. The bird named Jatayu had fearlessly tried to stop Ravana’s path to Lanka in the hopes of saving Sita. He perished in that attempt, but the death was not without a reward. The dying Jatayu would meet Shri Rama just prior to quitting his body.

2. Strength

You can possess endless courage, but if strength is lacking there is not much you can do. Such as when there is an emergency situation that requires the removal of a heavy object like a car, a brave person can step up and try to move it themselves. Not afraid of the impending doom, if sufficient strength is lacking there is no chance of success.

Almost wouldn’t count for Hanuman, either. He had to succeed in finding Sita. There was tremendous strength applied, both physically and mentally. Sita was aware of how difficult it was to go through Lanka unseen and unrecognized.

3. Movement like the wind

This is a reference to Hanuman’s family. Though he was in the outward manifestation of a Vanara, which is a kind of monkey, the father was the wind-god, Vayu. For this reason Hanuman was able to swiftly course through the sky, being worthy of the description of Vegavan. As he had crossed the ocean to reach Lanka, he would be able to take Sita back with him via the same route.

4. Amazing brilliance like fire

The Sanskrit word is adbhuta. Hanuman’s form was amazing to behold. The teja, or splendor, was like agni, or fire. The source of that light was the devotion to Rama. Others are also known to have splendor, but the effect is not the same. The light flickers under the intense pressure of time, which has yet to be defeated.

Meanwhile, Hanuman is just as brilliant today as he was in the Ashoka grove displaying that amazing form. He is just as splendorous while kneeling in front of Sita and Rama as he is when carrying the great mountain of herbs for Lakshmana’s rescue. Having the swiftness of the wind, Hanuman is capable of delivering countless souls from the ocean of birth and death, bringing them back to the original position of devotional service.

In Closing:

For Sita’s distresses to end,

A proposal to extend.

From Hanuman of form giant,

Who against failure defiant.

But devi well already knowing,

That through sky like wind going.

Heroically against enemies valiance,

In splendor like fire of brilliance.

How To Control The Mind

“These reasons are enough to give up your hesitation, O Devi. Of steady mind, O Vaidehi, remove the grief of Rama and Lakshmana.” (Hanuman, Valmiki Ramayana, Sundara Kand, 37.38)

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तदवस्थाप्यतां बुद्धिरलं देवि विकाङ्क्षया।
विशोकं कुरु वैदेहि राघवं सहलक्ष्मणम्।।

tat avasthāpya tām buddhiḥ alam devi vikānkṣayā |
viśokam kuru vaidehi rāghavam saha lakṣmaṇam ||

It’s a difficult task, for sure. If everyone were able to do it, so many negative situations would be avoided. Remember that time riding the subway in the city? It was a routine trip for you. Of course, there were the usual interruptions. The public sector union has a stranglehold on the city’s transportation system, which means that the riders are at the mercy of whatever decisions that group reaches.

In addition to the many delays, there are the route alterations; the designated train doesn’t take the same route every day. They get re-routed, and making the process more confusing is that a train of a specific letter follows the route of a different letter train, but only for a few stops. Sometimes it switches three and four times during a longer journey.

This was one of those days, where nothing seemed to go right. Two people sitting nearby got into an argument. One person was upset that the other didn’t get up and offer their seat. Etiquette dictates that certain people should be given priority in seating, even in a crowded train, since they will have a more difficult time standing up.

There was no reason for the argument to escalate into violence, but that’s exactly what occurred. Making matters worse were the many smartphones filming the incident. Rather than get involved to help end the situation, to calm the hostilities, the thought was to record in order to perhaps share with the world later on.

If only the participants could have controlled their minds. Avoiding the conflict was the better choice. Why get so angry over something trivial? Why not let it go? Choose another fight. Pick a different hill to die on.

The Bhagavad-gita addresses these issues. The person in doubt, Arjuna, questions how the mind can be controlled. To him it is something like trying to get a hold of the wind, to put the material element of air in large quantities in your grasp.

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्।।

cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavaddṛḍham।
tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram।।

“For the mind is restless, turbulent, obstinate and very strong, O Krishna, and to subdue it is, it seems to me, more difficult than controlling the wind.” (Arjuna, Bhagavad-gita, 6.34)

Indeed, so many benefits result from controlling the mind. Better judgment. Rational thought. No pain from potential injury. A higher chance at success in a particular endeavor. For the most difficult task, that of escaping the cycle of birth and death, mind control is essential. The ultimate effect is on consciousness, which determines the next kind of birth.

In the above referenced verse from the Ramayana, Shri Hanuman asks Sita Devi, the princess of Videha, to keep a steady mind. The incoming condition is doubt. Hanuman has proposed taking her back with him, across the ocean, and into safety. Sita is hesitant. The idea seems so ridiculous that it must be due to his monkey nature.

To remove the doubts, Hanuman has expanded his size. He is comparable to Mount Meru, and he is willing to take the entire city of Lanka back with him. The mission is to find Sita and report back to her husband, Rama, who is looking for her. Yet after an initial assessment, the dedicated servant thinks that it would be better if Sita just returned with him, escaping harm’s way in the foreign territory of Lanka.

Bringing Sita back will remove the grief that plagues Rama and His younger brother Lakshmana. The idea would be rejected outright, as Sita was well aware of Hanuman’s abilities. She would rather her husband come and rescue, thereby giving Him the proper credit.

Nevertheless, the easiest way to control the mind is revealed. Put faith in a higher authority. Let them sort out the difficulties. Hanuman can carry an entire city and also an entire population back to the spiritual world. Such is his potency, due to his unwavering and unflinching devotion to the Supreme Lord.

In Closing:

Thoughts in sober manner gather,

Let it go than fight now rather.

Otherwise the end to regret,

Mind into further worry set.

Important with spiritual life so,

Determining where next to go.

In authority like Shri Hanuman place,

Faith and trust for concern to erase.