Fixed In Orbit

“O chief of the Vanaras, who can withstand Rama, the destroyer in battle, fixed in determination like the elephants of the quarters of the earth, whose arrows resemble the rays of the sun at the end of a yuga, along with Lakshmana?” (Sita Devi, Valmiki Ramayana, Sundara Kand, 37.65)

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सलक्ष्मणं राघवमाजिमर्दनं दिशागजं मत्तमिव व्यवस्थितम्।
सहेत को वानरमुख्य संयुगे युगान्तसूर्यप्रतिमं शरार्चिषम्।।

salakṣmaṇaṃ rāghavamājimardanaṃ diśāgajaṃ mattamiva vyavasthitam।
saheta ko vānaramukhya saṃyuge yugāntasūryapratimaṃ śarārciṣam।।

As Shri Rama states in the Ramayana, for the mature human being there is no greater fear than death. That is the only guaranteed outcome moving forward. The rest of the future is uncertain. The comparison is to the ripened fruit. It hangs from the tree and has no other fate than to fall. Everything else necessary has reached completion.

यथा फलानां पक्वानां नान्यत्र पतनाद्भयम्।
एवं नरस्य जातस्य नान्यत्र मरणाद्भयम्।।

yathā phalānāṃ pakvānāṃ nānyatra patanādbhayam।
evaṃ narasya jātasya nānyatra maraṇādbhayam।।

“As a ripe fruit has no other fear than to fall, so a man who is born has no other fear than death.” (Lord Rama, Valmiki Ramayana, Ayodhya Kand, 105.17)

The human being develops this fear, which is above what the animal species experiences. This is due to enhanced intelligence. Rational thought, sober analysis, incorporating both personal experience and outside testimony, studying both the present and the past – the indisputable conclusion is that every person must die.

Naturally, there is some worry. When will the end occur? What will happen afterwards? Is there a way to prolong the onset, to run further away from the oncoming train that is death? What is the state of being subsequent? Does a person cease to exist?

The Vedas answer these questions and more, particularly through the sacred conversation known as the Bhagavad-gita. The individual is spirit soul at the core, which means that they can never be killed. Kala, or time, which is also synonymous with death, is merely a factor of a material existence. Time works alongside fruitive activity, the material nature, and the desires of the individuals residing in temporary bodies.

Something for which a person should be afraid but often overlooks is nature. More specifically, how to guarantee that everything will continue functioning properly in the future? I make plans for retirement; that is the long term. I make plans for the weekend; that is the short term. Yet if the sun burns out, if it loses the heat and light properties, none of my plans will manifest as desired. There won’t be an existence to consider.

The same applies for the earth. What if one day it suddenly falls out of orbit? No longer a certain number of miles away from the sun, will the properties of nature change? Will the earth get colder or warmer? Will it be habitable for human beings?

The Vedas describe that the various quarters of earth have respective guardians. They are something like elephants, and they are fixed in their positions. That is the reason nature can be counted on. It is taken for granted precisely because there are entities in place who are fixed in their vow. They cannot be shaken.

In the above referenced verse from the Ramayana, Sita Devi makes a comparison to these elephants when describing how formidable her husband is on the battlefield. Shri Rama cannot be defeated. He cannot be shaken by the enemy. He can be counted on for victory in the same way that we don’t worry the earth will fall out of place.

Rama is aided by His younger brother Lakshmana. The two are destroyers of the enemy. Rama’s arrows are the weapon of choice and they resemble rays of the sun. Not just any sun, either. The one that appears at the end of a yuga, which is a large measurement of time. The end of a yuga is something like the end of the world, wherein everything gets destroyed. Nevertheless, as God and the material nature are both eternal, creation will commence at some point thereafter.

As the earth is fixed in its orbit, as the sun at the time of dissolution succeeds in its task, as Lakshmana stands by ready to serve, so the Supreme Lord will always win. This mercy extends to His servant, to whom He offers protection. Therefore the wisest among men take shelter of Rama first, knowing that watering the roots of the tree ensures that the branches and leaves automatically get nourished. In the age of Kali, which is one division of a single, smaller yuga, the same shelter arrives through the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Fear since of death to know,

But what if out of orbit to go?

The earth in air now suspended,

If somehow far down descended?

Vedas describing that elephants four,

Stable in position of upholding for.

Same reason Rama victorious to emerge,

When with brother on Lanka to converge.

Granting Of A Writ Of Certiorari

“In the Hari-bhakti-sudhadaya there is another example, forwarded by Maharaj Dhruva. He says there, ‘My dear Lord, I have practiced austerities and penances because I was desiring to receive something from You, but in exchange You have allowed me to see You, who are never visible even to the great sages and saintly persons. I had been searching out some pieces of broken glass, but instead I have found the most valuable jewel. I am therefore fully satisfied, my Lord. I do not wish to ask anything more from Your Lordship.’" (The Nectar of Devotion, Ch 46)

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Friend1: Did you know that the Supreme Court doesn’t accept every case that comes its way?

Friend2: This is for the United States?

Friend1: Yes.

Friend2: What do you mean by every case? I think courts have to be selective in some way.

Friend1: I mean to say that not every appeal made to the highest court in the land gets granted a hearing.

Friend2: Oh. I did know that. People always speculate in this way or another. They say that if the court agrees to hear the case, it means that a majority of the judges has some inkling towards reversal.

Friend1: Granting of a writ of certiorari. Yes, the public tries to predict the outcome. They go by the questions offered by the bench during oral arguments.

Friend2: I’ve heard both sides on that issue. Some say that you can tell which way a particular justice is leaning based on their questions. Others say that the questions don’t mean anything. And then you have the justice or two who never says a word.

Friend1: I kind of like that. Keep everyone guessing. What do the arguments really do, anyway? Most of these cases are pretty straightforward. Read the law. Review the Constitution. Check if everything is aligned. If not, reverse the decision.

Friend2: The implications of the decision are where the problems come into play. There is politics. Though the court should always side with the law, the news reports afterwards will claim that the court chose the side of one party over another.

Friend1: Let me know if there is a similarity here. Could you compare the Supreme Personality of Godhead to the Supreme Court?

Friend2: I mean His judgment is final. He is the highest authority. He is the first law-giver and also the determining factor in how those laws operate. At the same time, He is not influenced by politics. He does not pretend to be fair and objective and then carry out some alternate agenda.

Friend1: I’m speaking in terms of petitioning. If you make a request to Him, in the form of prayer, it is not guaranteed to be heard.

Friend2: I wouldn’t say that. Everywhere are His eyes, ears and so forth. Bhagavan expands as the Supersoul to act as the all-pervading witness. He sees everything.

Friend1: Seeing is one thing, but actually agreeing to a meeting is another. Look at the example of Dhruva. He went to the forest and meditated. People were impressed by his dedication to tapasya. Eventually, Lord Vishnu arrived riding on Garuda.

Friend2: A special case, for sure.

Friend1: That is my point! It was like the Supreme Court agreeing to hear a case. It turned out not to be a waste of time, either, as Dhruva changed his desires. He initially wanted the meeting in order to get revenge on the step-mother. He wanted to be able to sit on the lap of the king, who was also his father.

Friend2: Then simply by meeting Vishnu everything changed. Dhruva compared the previous desire to pieces of broken glass. Now he had found the most valuable jewel in Vishnu’s association. Going forward he only wanted to continue to serve.

Friend1: Yes; no other benediction necessary. Not every person is as fortunate, though.

Friend2: What do you mean?

Friend1: Just because I pray to God for a long time, it doesn’t mean that I will meet Him.

Friend2: I wouldn’t agree with that. It may appear that way to you, but if you are dedicated in that path, then certainly success will come.

व्यवसायात्मिका बुद्धिर्
एकेह कुरु-नन्दन
बहु-शाखा ह्य् अनन्ताश् च
बुद्धयो ऽव्यवसायिनाम्

vyavasāyātmikā buddhir
ekeha kuru-nandana
bahu-śākhā hy anantāś ca
buddhayo 'vyavasāyinām

“Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.” (Lord Krishna, Bhagavad-gita, 2.41)

Another way to look at it is that if I try to satisfy a material desire through a different avenue, I have no chance of meeting Bhagavan. You are supposed to be above desire and hate, attraction and aversion, gain and loss and other pairs of conditions in duality. Yet that is a high standard to which every person may not reach immediately.

Friend1: Sure.

Friend2: Therefore, even if there are struggles within the material world, bring them to Bhagavan. Petition Him for help. You may not get the face-to-face meeting immediately, but there will be some purification along the way. Just repeating the maha-mantra on a daily basis has such a strong effect: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Though not immediately to detect,

Still coming a purifying effect.

When issues Bhagavan to,

Instead of personal effort through.

Not like some cases to reject,

Which from court to expect.

Dhruva after a time long meeting,

But reward of Vishnu greeting.

Three Potential Destinations In Life Covered In Vedic Teachings

“Shukadeva Gosvami, after citing the example of Maharaja Khatvanga, who prepared himself for the next life within a very short time, encouraged Maharaja Parikshit by saying that since he still had seven days at his disposal, he could easily take advantage of the time to prepare himself for the next life.” (Shrila Prabhupada, Shrimad Bhagavatam, 2.1.14 Purport)

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The rational human being, matured into adulthood or close to it, eventually asks themselves questions along these lines:

“What is the point to it all? Why am I here? What is the purpose of living? When I am old and gray, reflecting on the many days past, looking toward the inevitable end of death, which is quickly approaching, what will I want to have accomplished? How will I want to have lived my life?”

Religion is known to be a way of addressing these concerns, but faith alone fails to bring confidence in the nature of the future. If what lies ahead is uncertain, then everything from today cannot be guaranteed to produce the proper result.

Fortunately, the Vedas have the different potential destinations covered. That is to say a person need not speculate. They can look to historical accounts, spanning thousands of years and a variety of situations and circumstances, to see what life might be like at the end.

1. Insanely rich

We can use the case of Ravana, the Rakshasa king of Lanka from many ages back. This was an instance of genuine wealth. Not merely a bank statement attesting to the fact. Not just money in theory, potential only to be realized upon the sale of assets in a particular company. Not a vast accumulation of a paper currency, whose value sways up and down like the tides of the ocean.

Ravana had gold everywhere. There were crystals in the walls of the buildings. There were many palaces, housing many queens. Enough wine and animal flesh for ten mouths to consume and more. Ravana reached the destination that so many can only dream of. Even winning the lottery today wouldn’t come close to matching what the son of Vishrava possessed.

Nevertheless, he was not happy. He was not at peace. Kama, or lust, consumed him instead of the other way around. The rational person assesses the situation as follows:

“What need is there for worrying? Why be lusty after something when you already have everything? Why not remain satisfied?”

2. Expert ability

The specific realm here is yoga. Not the modern-day gymnastics discipline or even sitting in a hot room for hours at a time, this was the genuine art of mysticism practiced and perfected by those following the authority of Vedic instruction. There was success in the eight limbs of yoga, also known as ashtanga.

समं काय-शिरो-ग्रीवं
धारयन्न् अचलं स्थिरः
सम्प्रेक्ष्य नासिकाग्रं स्वं
दिशश् चानवलोकयन्
प्रशान्तात्मा विगत-भीर्
ब्रह्मचारि-व्रते स्थितः
मनः संयम्य मच्-चित्तो
युक्त आसीत मत्-परः

samaṁ kāya-śiro-grīvaṁ
dhārayann acalaṁ sthiraḥ
samprekṣya nāsikāgraṁ svaṁ
diśaś cānavalokayan
praśāntātmā vigata-bhīr
brahmacāri-vrate sthitaḥ
manaḥ saṁyamya mac-citto
yukta āsīta mat-paraḥ

“One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.” (Lord Krishna, Bhagavad-gita, 6.13-14)

The rewards are known as siddhis. These are perfections, which manifest as abilities. They do not come easily. More than just sitting in a certain place in a certain way, there have to be behavioral controls. Neither too much eating nor too much sleeping. Complete abstinence from sex life; the vow of brahmacharya.

The resultant abilities sound too amazing to believe. Change your shape at will. Become light or heavy at a moment’s notice. Appear and disappear on the spot. Create objects just by contemplating as such.

As with Ravana, yogis in this direction fail to find peace and contentment. They work so hard to reach the stage of siddhis, but then they need a direction for the subsequent application. If the mentality is the same as getting rich and enjoying stuff, the original purpose gets defeated.

3. Extremely knowledgeable

Know more than the answers to trivia questions on television game-shows. Know more than how to treat patients or solve complex mathematics equations. The discussion is of real knowledge, reaching the essence. Understanding anu, paramanu, purusha, prakriti, kala, karma, kama, dharma, artha, moksha and other concepts presented in ancient Sanskrit texts which have applicability to every time period and every person.

A proper assessment looks at the end result. After so much knowledge, there has to be an exercise of some sort. No person can stop working; not for a second. Even sleep is a kind of activity.

न हि कश्चित् क्षणम् अपि
जातु तिष्ठत्य् अकर्म-कृत्
कार्यते ह्य् अवशः कर्म
सर्वः प्रकृति-जैर् गुणैः

na hi kaścit kṣaṇam api
jātu tiṣṭhaty akarma-kṛt
kāryate hy avaśaḥ karma
sarvaḥ prakṛti-jair guṇaiḥ

“All men are forced to act helplessly according to the impulses born of the modes of material nature; therefore no one can refrain from doing something, not even for a moment.” (Lord Krishna, Bhagavad-gita, 3.5)

Present day life provides evidence along the same lines. So many people are wealthy and still unsatisfied. Scientists have found ways to travel into space, temporarily bypassing the yoga standard, but at great expense. Awarding doctorates and other honorary titles elevates a person to the status of scholar.

The question always remains, “Now what?” Death is on the march, quickly approaching. What will the next life look like? Will the achievements from this life carry over? If not, what was the point of it all?

The ripened fruit from the tree of Vedic literature is the Shrimad Bhagavatam, and interestingly the storyline in which the teachings and transcendental descriptions are presented is a person preparing to die. Maharaja Parikshit has renounced the world and has the blessing of knowing the precise date of his exit from this world.

He decides to hear from the teacher Shukadeva about transcendental topics. More specifically, there is shravanam, or hearing, about God the person, Bhagavan, and how He manages the world, enters into it from time to time, and what to learn from such experiences. From studying Parikshit Maharaja alone there is a firm understanding of how to live life, how to make effort worthwhile at any stage, to look back on each day with a positive assessment.

In Closing:

So hard now to try,

But knowing one day to die.

To become insanely rich for,

Perhaps with siddhis of yoga or.

Vedas having every destination covered,

From Bhagavatam better way discovered.

Like Parikshit for imminent death to prepare,

In most crucial time of Bhagavan aware.

Two Ways Vishnu And Anantadeva Can Be Viewed

“Who can withstand seeing in battle the highly powerful Rama, who wields an amazing bow and is equal to Indra in force, who along with Lakshmana is like a blazing fire set in motion by wind?” (Sita Devi speaking to Hanuman, Valmiki Ramayana, Sundara Kand, 37.64)

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समीक्ष्य तं संयति चित्रकार्मुकम् महाबलं वासवतुल्यविक्रमम्।
सलक्ष्मणं को विषहेत राघवं हुताशनं दीप्तमिवानिलेरितम्।।

samīkṣya taṃ saṃyati citrakārmukam mahābalaṃ vāsavatulyavikramam।
salakṣmaṇaṃ ko viṣaheta rāghavaṃ hutāśanaṃ dīptamivānileritam।।

1. God and Guru

Within Vedic culture there are sometimes debates as to the true position of the guru. This is the spiritual guide, a generally respected personality, who can appear in different ways and in different phases of life. There is no argument as to the nature of the meeting with such a person. It is the greatest blessing, a product of sukriti from the present and past lives, to meet with someone who brings news from the spiritual world.

ब्रह्माण्ड भ्रमिते कोन भाग्यवान् जीव
गुरु-कृष्ण-प्रसादे पाय भक्ति-लता-बीज

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

“According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Krishna. By the mercy of both Krishna and the spiritual master, such a person receives the seed of the creeper of devotional service.” (Chaitanya Charitamrita, Madhya 19.151)

The jiva, the conditioned living entity, is bhagyashali when they meet someone who can teach them about the difference between matter and spirit, the meaning to life, the way out of the material world. In other words, spiritual life and everything it encompasses cannot be learned through a solo mission, through personal effort alone. Someone has to teach the information, passing along something they learned from someone else, in a chain of information transfer known as parampara, which is also the descending process of knowledge gathering.

The jiva is fortunate, but who is the guru really? Were they a conditioned soul in the past? They must have been enlightened through Divine contact. Or was the entire thing a drama enacted in the manifest world? Is the guru actually God Himself? If so, isn’t it possible for every person to become enlightened in the same way and thus achieve a status equal to the Divine?

Studying the personalities Vishnu and Anantadeva should clear up the confusion. Vishnu is the Supreme Lord Himself; a personal form. Detail behind the abstract, an individual with every bhaga, or fortune, in full possession at the same time – there can only be one person who stands supreme, who is above everyone else.

Lord Anatadeva, who gives the visual of a serpent with unlimited hoods, is the first expansion of Vishnu. Something like a direct copy, but with a different mood and role. He is the supporter of God, the number one glorifier, whose praises never end. As there is an unlimited number of mouths, so the glorification of Vishnu continues into the future. The recorded praise continues to expand, and so Vedic literature has no final chapter.

Lord Vishnu kindly descends to the mortal world from time to time. There are both external and internal causes. Sometimes a devotee needs help. Sometimes the situation in the world deteriorates to a point beyond repair, outside of Divine intervention. Sometimes Vishnu simply has a desire to spar with a worthy adversary, who also descends from the spiritual world.

As Vishnu appears in different ways, so does Anantadeva. He is known as the origin of the guru, or the first spiritual master. More than just teaching about God and devotion to Him, the guru is the best supporter of Vishnu. Anantadeva appears in different ways, but the purpose is always the same.

2. Fire and wind

To the adversaries of dharma, the view of Vishnu is of a great enemy. As an example, in the incarnation of Shri Rama of Ayodhya, the Supreme Lord is a powerful warrior. The devotees take great pleasure in seeing this form; they actually meditate on it. The devotion can be so strong that Rama Himself chooses to live in the heart of such a person, always standing by with His bow and arrow ready. Maharishi Valmiki advises Rama to live in such a place.

Anantadeva descends as Lakshmana, one of Rama’s younger brothers. The ability in fighting is practically identical. The most obvious distinction is complexion. Rama is dark-skinned, or shyama, while Lakshmana is fair, or gaura.

To the enemies, the brothers are like a combination of fire and wind. Lakshmana gives support to the amazing physical strength in Rama. An ordinary fire can only do so much damage. When the influence spreads to other areas, those in the path start to worry. One of the adversaries to dharma and those following it during Rama’s time noticed the phenomenon created by the combination of the two brothers.

तस्यानुरूपो बलवान्रक्ताक्षो दन्दुभिस्वनः।
कनीयान्लक्ष्मणो नाम भ्राता शशिनिभाननः।।
स तेन सह संयुक्तः पावकेनानिलो यथा।
श्रीमान्राजवरस्तेन जनस्थानं निपातितम्।।

tasyānurūpo balavānraktākṣo dandubhisvanaḥ।
kanīyānlakṣmaṇo nāma bhrātā śaśinibhānanaḥ।।
sa tena saha saṃyuktaḥ pāvakenānilo yathā।
śrīmānrājavarastena janasthānaṃ nipātitam।।

“Rama’s younger brother, Lakshmana, has reddish eyes and a voice that resounds like a kettledrum. His strength matches that of Rama’s, and his face shines like a full moon. Just as wind gives aid to a raging fire, Lakshmana has joined forces with his brother. It is that best of kings, Shriman Rama, who has brought down the Rakshasas fighting in Janasthana.” (Akampana speaking to Ravana, Valmiki Ramayana, Aranya Kand, 31.16-17)

This was a warning to the leader of the bad guys, Ravana. He should not mistake Rama and Lakshmana to be ordinary warriors. Sita Devi, Rama’s wife, made a similar comparison when speaking to the dedicated servant named Hanuman. She knew that the two brothers would easily gain victory, as merely seeing them on the battlefield would scare others away.

…

For the asuras and the Rakshasas, either view of Vishnu and Anantadeva is considered inauspicious. As God and guru, the two combine to show the folly of material sense gratification and pursuing supremacy in a miserable and temporary world. As fire and wind, the combination seeks out targets, in the same way that time finds every person and gains ultimate victory.

For the suras, those devoted to God and godly principles, either view is auspicious. God and guru help anyone who comes in their path, and the fire and wind combination helps to remove the burden of sinful activity from the world. Everything would end well in Sita’s situation, despite being under so much distress. In the same way, after having spun on the wheel of reincarnation for so long, the best end awaits a person who devotes themselves to dharma and its principles through activities like chanting the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Testimony from one escaping alive,

Seeing fire spread by wind to drive.

Rama and Lakshmana brothers two,

Known as Vishnu and Ananta too.

God Himself and the other representing,

Who to world Vedas presenting.

For asuras inauspicious either view,

Devotees delighting vision through.

Four Types Of Living Entities Who Cannot Equal Rama In Battle

“I have both heard about and seen the power of that great-soul in destroying His enemies on the battlefield. Neither the demigods, nor the Gandharvas, nor the serpents, nor the Rakshasas are equal to Him in conflict.” (Sita Devi speaking to Hanuman, Valmiki Ramayana, Sundara Kand, 37.63)

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श्रुता हि दृष्टाश्च मया पराक्रमा महात्मनस्तस्य रणावमर्दिनः।
न देवगन्धर्वभुजङ्गराक्षसा भवन्ति रामेण समा हि संयुगे।।

śrutā hi dṛṣṭāśca mayā parākramā mahātmanastasya raṇāvamardinaḥ।
na devagandharvabhujaṅgarākṣasā bhavanti rāmeṇa samā hi saṃyuge।।

Sita Devi says not to worry. It is not necessary for Shri Hanuman to take her back to Rama’s side just yet. The Supreme Lord in that special incarnation, who also happens to be her husband, is unmatched in fighting ability. Sita has both heard about and witnessed firsthand this prowess, and she knows that many kinds of beings who are known to be powerful and capable still cannot match up with her husband, who is the protector of dharma.

1. Demigods

The Sanskrit word is deva. The living entity is spirit soul at the core, and that soul is pure and spotless. The three distinguishing characteristics are sach-chid-ananda. The individual is eternal, knowledgeable, and full of bliss.

These characteristics get masked to varying degrees when a covering is accepted. The kind of covering is not uniform. That is to say one person may have a greater hindrance towards experiencing bliss than another. Intelligence and knowledge get covered, as well.

In the case of a bird, the living being can fly to different areas without the help of a navigation device. There is innate intelligence to some level. The human being cannot replicate that specific behavior, but they are generally considered more intelligent. Their body type is more conducive to intelligence, knowledge, rational thought, contemplation, and deliberate action.

The deva is a kind of elevated human being. They live for much longer and they enjoy material delights in greater abundance. In addition, they are quite powerful in comparison to the residents of earth. The devas live in the heavenly region, known as Svarga-loka in Sanskrit.

The devas can give benedictions to their worshipers, and from Vedic literature we learn that they battle against evil characters from time to time. The benefactors have abilities of their own that are used to squash uprisings of people with ill intent, who do not follow dharma.

2. Gandharvas

These are also celestials, but a specific kind. They are known especially for their musical ability. They can sing wonderfully, and like the devas, the general purpose is to glorify the Supreme Personality of Godhead. They are deputies in administration of the material world, which is like a shadow-copy of the spiritual realm.

3. Serpents

The Sanskrit word is bhujanga. Not limited to the snakes one encounters in the jungle, there is the possibility of accepting a serpent-type body where there is tremendous ability. The famous incident of Kaliya described in the Bhagavata Purana is one example. He had many hoods and was able to poison the sacred Yamuna River. In that instance the Supreme Lord in the incarnation of Krishna took care of the situation.

4. Rakshasas

This ogre-like species is particularly relevant in Sita’s claim to Hanuman. It was the Rakshasas who were holding her captive, preventing her from living happily with her husband. The Rakshasas were generally evil in nature; they used amazing abilities to take advantage of innocent people.

Shri Rama would defeat the Rakshasas without a problem, as He had done previously in the forest of Dandaka. He was actually on earth to defend the honor and good name of the devas. Gandharvas use their musical ability to praise Him, and the arrows released from Rama’s bow looked like serpents to the enemy.

नैव देवा महात्मानो नात्र कार्या विचारणा।
शरा रामेण तूत्सृष्टा रुक्मपुङ्खाः पतत्रिणः।।
सर्पाः पञ्चानना भूत्वा भक्षयन्ति स्म राक्षसान्।
येन येन च गच्छन्ति राक्षसा भयकर्शिताः।
तेन तेन स्म पश्यन्ति राममेवाग्रतः स्थितम्।
इत्थं विनाशितं तेन जनस्थानं तवानघ।।

naiva devā mahātmāno nātra kāryā vicāraṇā।
śarā rāmeṇa tūtsṛṣṭā rukmapuṅkhāḥ patatriṇaḥ।।
sarpāḥ pañcānanā bhūtvā bhakṣayanti sma rākṣasān।
yena yena ca gacchanti rākṣasā bhayakarśitāḥ।
tena tena sma paśyanti rāmamevāgrataḥ sthitam।
itthaṃ vināśitaṃ tena janasthānaṃ tavānagha।।

“Neither the demigods nor any exalted personalities were there helping Rama, for He acted alone. You should not entertain any doubt on this matter. Indeed, Rama shot feathered arrows, plated with gold, which turned into five-headed serpents that devoured all the Rakshasas. The Rakshasas were oppressed with fear, and wherever they went and wherever they turned, they saw Rama in front of them. In this way, O spotless one, have your Rakshasas been destroyed in the forest of Janasthana by Rama.” (Akampana speaking to Ravana, Valmiki Ramayana, Aranya Kand, 31.18-19)

As amazing beings residing in temporary bodies are no match for Sita’s husband, so too the forces of maya augmented by the dark age of Kali cannot overcome the power of devotion to Rama, practiced in any of the nine primary ways mentioned by Prahlada Maharaja. Just the chanting alone is enough to overcome attacking enemies: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

If steady opposition to mount,

From four categories’ count.

A match not against Rama still,

Who skies with arrows to fill.

Whether devas or Gandharvas flying,

Snakes or powerful Rakshasas trying.

Sita’s husband easily to defend,

Potency to holy name to extend.

The Two Kinds Of Evidence Of Shri Rama’s Ability In Battle

“I have both heard about and seen the power of that great-soul in destroying His enemies on the battlefield. Neither the demigods, nor the Gandharvas, nor the serpents, nor the Rakshasas are equal to Him in conflict.” (Sita Devi speaking to Hanuman, Valmiki Ramayana, Sundara Kand, 37.63)

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श्रुता हि दृष्टाश्च मया पराक्रमा महात्मनस्तस्य रणावमर्दिनः।
न देवगन्धर्वभुजङ्गराक्षसा भवन्ति रामेण समा हि संयुगे।।

śrutā hi dṛṣṭāśca mayā parākramā mahātmanastasya raṇāvamardinaḥ।
na devagandharvabhujaṅgarākṣasā bhavanti rāmeṇa samā hi saṃyuge।।

Sita Devi is consistent. From the very beginning she stressed the point anytime the mention was necessary about her husband’s ability. In one famous conversation the reminder was given to Rama Himself, as if He needed to know. He tried to dissuade His faithful and dedicated wife from following Him into the forest, as it was known to be a dangerous place; certainly not anywhere for a king’s daughter to reside for fourteen years.

न हि मां त्वत्समीपस्थामपि शक्नोतिराघव।
सुराणामीश्वर श्क्रः प्रधर्षयितुमोजसा।।

na hi māṃ tvatsamīpasthāmapi śaknotirāghava।
surāṇāmīśvara śakraḥ pradharṣayitumojasā।।

“If I am by Your side, O Raghava, not even Indra, the chief of the celestials, shall be able to overpower me with his might.” (Valmiki Ramayana, Ayodhya Kand, 29.6)

At another point in time Sita Devi discussed Rama’s prowess on the battlefield with Shri Hanuman, the messenger sent to Lanka to find her. The princess of Videha provided two kinds of evidence with respect to her claim, lest anyone doubt the authenticity.

1. Hearing

She is the wife, after all. Aside from being known to have disagreements behind closed doors, within the household, generally the wife is a friend. Especially for a couple that is happily married, it would be expected that the daughter of King Janaka would say nice things about her husband. Perhaps her testimony is biased.

To support the claim, Sita said that she has heard, shrutva. Rama and His brothers were trained in the military arts in the city of Ayodhya, as they were sons to King Dasharatha. More notably, Rama proved His ability to defeat powerful enemies while travelling in the forest accompanying the sage Vishvamitra.

The first test was a female demon-type person named Tataka. She was so skilled in battle that she could appear and disappear at will. Rama took some time in defeating her only due to reluctance at firing weapons at a female. Vishvamitra insisted, and so victory eventually came.

Another time Sita’s husband defeated 14,000 ogre-like attackers in the forest of Dandaka. Lakshmana and Sita were told to stay in a nearby cave until the battle was over. Rama was the only one left standing, having mounted an impenetrable defense all by Himself.

2. Seeing

Sita witnessed this prowess firsthand, as well. Known for being truthful, virtuous and a follower of dharma herself, the testimony provided about her high-souled husband, mahatmanah, is flawless. That is to say a person should not require any more validation than what Sita describes in the Ramayana, which is passed down through the ages in written form due to the efforts of the sage Valmiki.

Sita Devi saw for herself that different kinds of powerful beings are no match for Rama. He is the protector of the demigods. If they could have defeated the wicked Ravana by themselves, it would not have been necessary for the Supreme Lord Vishnu to take an avatara and descend to the mortal world as a supposed human being.

As there was evidence from seeing and hearing in the past, the present would show a repeat performance. Rama’s ability had not diminished. Once a yuddha, or conflict, ensued, time would expire for Ravana’s terrorizing of the innocent people of the world.

The same Shri Rama has the ability to continue to defeat enemies attacking His devotees to this day. The most powerful force is the illusion known as maya, which works through different agents like lust, anger, greed, indolence, and ignorance.

Sita’s husband is the Supreme Pure, and in the present He rescues through association. The same amazing arrows get fired through the sacred sounds representing Him. As she is His energy, her association is just as potent, so combined together the two get glorified and called out to in love, such as with the maha-mantra: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Since maybe accused of biased view,

Sita Devi giving evidences two.

Of husband Rama’s prowess in fighting,

Who soon skies with arrows alighting.

First from authority sources to hear,

Making ability against enemies clear.

The second with own eyes to see,

Understanding that special is He.

Three Examples Of Anger Leading To Loss Of Intelligence

“From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.” (Lord Krishna, Bhagavad-gita, 2.63)

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क्रोधाद् भवति सम्मोहः
सम्मोहात् स्मृति-विभ्रमः
स्मृति-भ्रंशाद् बुद्धि-नाशो
बुद्धि-नाशात् प्रणश्यति

krodhād bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati

It’s such a common problem that a certain branch of therapy had to be created to deal with it. Common sense was not sufficient, as at the heart of the issue is the loss of any good sense. Past experience is enough to teach the proper way, but even the most rational human being has the tendency to forget when in the heat of the moment.

The best form of anger management is wise instruction passed on by the smartest person, the adi-guru. Shri Krishna knows the science behind uncontrolled anger and the dangers that follow, and so he nicely explained the slippery slope as part of His broader conversation on life and death with the conscientious disciple named Arjuna. That conversation has been passed down through the generations, known formally as the Bhagavad-gita, or Song of God.

1. Punching the wall

The concept is that anger ultimately leads to loss of intelligence. The intermediary step is bewilderment of memory. This is key, for if we could actively remember the past we wouldn’t be so prone to repeat it. A glaring example is intoxication. The last time I got drunk did not end well. I was hovered over a specific area in the bathroom, suffering from intense stomach pain. At that point I swore off alcohol.

“No more. I mean it. This is the last time, God. If you save me this time, I won’t do it again. I have learned my lesson.”

Obviously, the vow is soon forgotten. Anger brings bewilderment of memory much sooner, and that anger is due to unsatisfied lust, which is known as kama in Sanskrit. Kama and krodha combine to be the all-devouring enemy of this world, as also revealed by Shri Krishna.

Punching the wall in frustration is a visible indication of loss of intelligence. There is no tangible purpose served. Anger arises from the mode of passion and the nature of behavior soon descends into the mode of ignorance. The wall is an inanimate object; it has no identity of its own. Hitting the wall will only cause me harm, both in the immediate term and the future. I might have to fix the subsequent hole in the wall and my hand may require immediate medical attention.

2. Breaking a sporting good

This player is famous. They are considered the best to have ever played, at least on their specific tour. Yet on this day things aren’t going well. They got caught receiving playing advice from their coach sitting in the stands, which goes against the rules.

More frustrated at the exceptional play of the opponent, this player a while later breaks their racket in frustration. This isn’t very intelligent since the racket had done nothing wrong. Moreover, an identical type racket will have to be used going forward in the match. Since the toss violates the rules, which are known to a player beforehand, there is another violation announced by the chair umpire.

This causes the player to have a total meltdown on court, in front of both the audience seated in the stands and those watching at home. Intelligence is practically gone as the player acts like a spoiled child, though they are an adult with children of their own.

3. Yelling and screaming

Since this occurs so often while driving, the term “road rage” exists. Yelling at someone is not going to change the situation. The frustration will remain. Screaming uncontrollably will only scare other people. They will think that you are a crazy person.

Kama is at the root, and that desire is the reason for entering the world of birth and death in the first place. Therefore every person is vulnerable to the dangers of unmet desires. To control the mind is very difficult, something comparable to getting a hold of the wind.

चञ्चलं हि मनः कृष्ण
प्रमाथि बलवद् दृढम्
तस्याहं निग्रहं मन्ये
वायोर् इव सु-दुष्करम्

cañcalaṁ hi manaḥ kṛṣṇa
pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye
vāyor iva su-duṣkaram

“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)

Man is not helpless, however. The solution from the guru following in Arjuna’s line of instruction and reception is as follows:

“Just do bhajana. Pretty simple. Chant the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. Read Bhagavad-gita from an authorized source. Appreciate the efforts of others who do bhajana. Devotion looks simple, but accepting the path is not easy. Man thinks they are smarter, that they are above bowing down in front of the deity and surrendering the fight against maya, which is illusion. Don’t be fooled. Take the solution and see the benefits for yourself.”

In Closing:

With outrage over offense teeming,

At the offender violently screaming.

In frustration necessary tool to break,

Not a sound judgment to make.

All from uncontrolled anger due,

Bewilderment and intelligence lost too.

Best solution for bhajana process to accept,

From devotion the unwanted to reject.