Three Reasons Parents Might Object To The Decision For Bhakti

“How can we worship in various ways the Divine, who is not within our reach, if we neglect mother, father and guru, who are within our reach?” (Lord Rama speaking to Sita Devi, Valmiki Ramayana, Ayodhya Kand, 30.33)

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अस्वाधीनं कथं दैवं प्रकारैरभिराध्यते।
स्वाधीनं समतिक्रम्य मातरं पितरं गुरुम्।।

asvādhīnaṃ kathaṃ daivaṃ prakārairabhirādhyate।
svādhīnaṃ samatikramya mātaraṃ pitaraṃ gurum।।

“One teaching from the Ramayana particularly stands out for me. It might not be the subject of many discourses, Rama-katha, or the primary lesson to take away from that historical tale written by Maharishi Valmiki, but for some reason it resonates with me.

“The situation is that Shri Rama, the avatara of the Almighty described in that work, has made the decision to honor the wishes of the father, King Dasharatha, and leave the kingdom for fourteen years. Sita Devi, Rama’s wife, refuses to stay in Ayodhya alone. She insists on accompanying Rama.

“Sita’s husband at one point asks a rhetorical question in relation to worship of the gods that we can’t see. This is one of the primary criticisms of followers of sanatana-dharma, that they prostrate before imaginary divine figures. They offer food and clothing to inanimate objects, like statues made of stone, but neglect the needy within their communities.

“Rama asks how the Divine can be worshiped properly when the mother, father and guru get neglected? The latter are both worshipable and animate, while the Divine remains far away, at least for those who are still conditioned.

“I like this teaching a lot. I most certainly concur. If society treated parents properly, gave them due respect, we would have a lot less problems. But there is also the other side. What if our parents are not necessarily supportive? Say they are steadfastly against our practice of devotion to the Supreme Lord? Should we still worship them? Should they still receive the same honor?”

1. The tradition is considered satanic

“Don’t worship false gods. You don’t need to stray into something that is more or less satanic. We have our tradition. We have our faith. We have the community to support everyone. Why are you being different for no reason?

“I understand that you have a lot of unanswered questions. So does everyone else. But you don’t see them falling victim to this new age stuff, do you? They are strong-willed. They know that turning away from their faith is a guaranteed way to spend eternity in hell.”

2. Wanting their children to earn money and enjoy life

“Why are you giving up so easily? You are so young; you have no idea what is out there. Endless potential. Don’t you want to get a good job and own a house? Wife and children?

“The path you are choosing will bring loneliness and sadness. You will be ostracized from society. Don’t you want to have friends? Why are you limiting enjoyment in this world, for no reason? You only get one life. I believe in God, too. Trust me, I do. But you don’t see me running away from the world and living in a forest.”

3. Vishnu is the enemy

This is the extreme case, highlighted in the interactions between Prahlada Maharaja and his father, King Hiranyakashipu. Prahlada showed spontaneous devotion, bhakti, at a young age. The father objected. Prahlada did not argue or criticize. He simply explained the reasoning behind the decision, in a rational and coherent way.

The respect carried no reciprocation. Hiranyakashipu so hated Vishnu, the Supreme Lord, that he chose to apply force to stop any signs of worship in the kingdom. This is the most extreme case, where the parents will simply refuse to accept the decision of the child.

The objections are not rooted in intelligence or knowledge. Vishnu is the well-wishing friend to the entire population of creatures. The tradition of spirituality which explains the entire cosmic manifestation, its component elements, and the relationship to the individuals living within is certainly superior to any tradition based merely on faith or blind allegiance to a particular book which has been edited and translated many times over since the origin.

The parents may lament that their child has chosen renunciation in spirit, where they are still part of this world but not affected by it. But that decision actually brings more happiness than anyone can imagine. This is the best decision in terms of the interests of the parents, as well. I should be most proud that my child has decided to dedicate body, mind and speech to the Supreme Lord, for it will reflect well on me.

In Closing:

Should be proud others to tell,
Since reflecting on me well.

That my child with this decision,
In face of criticism and derision.

To dedicate body, mind and speech,
To Vishnu and in this way teach.

That material life for the wise not meant,
For highest purpose to this world sent.

Can't People Use Bhakti As An Excuse To Behave Badly

“How can we worship in various ways the Divine, who is not within our reach, if we neglect mother, father and guru, who are within our reach?” (Lord Rama speaking to Sita Devi, Valmiki Ramayana, Ayodhya Kand, 30.33)

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अस्वाधीनं कथं दैवं प्रकारैरभिराध्यते।
स्वाधीनं समतिक्रम्य मातरं पितरं गुरुम्।।

asvādhīnaṃ kathaṃ daivaṃ prakārairabhirādhyate।
svādhīnaṃ samatikramya mātaraṃ pitaraṃ gurum।।

“I think I understand the teaching about the material world being filled with duality. What is good for one person may not be so for another. It explains why politics sparks endless debate. Each side, however extreme you might think they are, can show some instances where their policy changes would make a positive impact.

“It was eye-opening for me to learn that there is really no difference between good and bad; at least from the Vedic perspective in the Vedanta school of philosophy. Good is something like moving closer to the proper destination and bad is travelling further away, but in either case the individual is left vulnerable to the cycle of birth and death.

ते तं भुक्त्वा स्वर्ग-लोकं विशालं
क्षीणे पुण्ये मर्त्य-लोकं विशन्ति
एवं त्रयी-धर्मम् अनुप्रपन्ना
गतागतं काम-कामा लभन्ते

te taṁ bhuktvā svarga-lokaṁ viśālaṁ
kṣīṇe puṇye martya-lokaṁ viśanti
evaṁ trayī-dharmam anuprapannā
gatāgataṁ kāma-kāmā labhante

“When they have thus enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness.” (Lord Krishna, Bhagavad-gita, 9.21)

“The objective should be transcendence. Rise above the three modes of nature. Look to satisfy the senses of the person who is the master of all senses, Hrishikesha. Work under His direction, which the spiritual master reveals.

“The issue I see is that a person might use their devotion as an excuse to otherwise behave badly. It might be the equivalent of thinking that I am okay, I can do whatever I want, because someone else died for my sins.

“I am still responsible here, since I am on the path of bhakti, but I don’t have to worry about behaving piously. I am in the clear due to the connection in consciousness, yoga.

“To me, something doesn’t add up with that thinking. There must be something I am missing here.”

The recommended method of connecting with the Almighty in this dark age of quarrel and hypocrisy is the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

While there are no hard and fast rules to this chanting, since the ultimate plea is to be able to serve in a mood of love, the acharyas do give some hints on how to make the process most effective. To that end there are generally ten offenses to avoid in the chanting process.

One of those offenses is to commit sinful activity on the strength of chanting. In other words, since I am engaged in the timeless art of devotion, recommended by great souls like Prahlada Maharaja and King Janaka, I can do whatever I want the rest of the time. I am someone who has carte blanche in society, because the king of kings, Shri Rama, will protect me.

The truth is that if I am not behaving properly, then my chanting is not really effective. Accidental missteps are one thing, but to think that repeating a Sanskrit word will allow me to treat others horribly, without consequence, is a grave mistake.

Shri Rama, who is an avatara of the Supreme Lord, showed the way by following dharma to the best extent possible. He one time remarked to Sita Devi, His wife, that it is not possible to properly worship the Divine, daivam, while neglecting people who are worshipable in our daily lives.

Daviam can also refer to the family deities, the demigods, or whoever is not visibly manifest but is eligible for worship through authority. This is one of the criticisms against devotees; that they worship statues but never actually see God. Why not treat others well, instead, since you can actually see them?

The truth is that people can indeed see God, that He is kind enough to give an idea of His transcendental features through the deity, and that we should simultaneously offer kindness and respect to others. Mercy, daya, to those inferior, and respect, mana, to those superior.

At the same time, if we worship everyone manifest before us in the proper way, but remain inimical towards the Almighty, considering Him to be fake or imaginary, then we remain within the realm of duality, swinging between acceptance and rejection, toggling from high to low and vice versa.

यस्यास्ति भक्तिर् भगवत्य् अकिञ्चना
सर्वैर् गुणैस् तत्र समासते सुराः
हराव् अभक्तस्य कुतो महद्-गुणा
मनोरथेनासति धावतो बहिः

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ

“In one who has unflinching devotional faith in Krishna, all the good qualities of Krishna and the demigods are consistently manifest.” (Shrimad Bhagavatam, 5.18.12)

The idea is to not use the potency of the connection in consciousness for nefarious purposes. Pure devotion is wanting only what is best for the object of service, and from full surrender a person automatically develops good qualities, such as those found in the demigods.

In Closing:

Traveling devotion significant length,
Sinful behavior on chanting’s strength?

Not an incompatibility to see,
Should not more pious to be?

One of the offenses certainly considered,
That from sinful automatically delivered.

But good qualities natural to grow,
When Supreme in truth to know.

Why Are You Ignoring What You See

“Day after day countless living entities in this world go to the kingdom of death. Still, those who remain aspire for a permanent situation here. What could be more amazing than this?” (Maharaja Yudhishthira speaking to Yamaraja, Mahabharata, Vana-parva, 313.116)

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अहन्य् अहनि भूतानि
गच्छन्तीह यमालयम्
शेषाः स्थावरम् इच्छन्ति
किम् आश्चर्यम् अतः परम्

ahany ahani bhūtāni
gacchantīha yamālayam
śeṣāḥ sthāvaram icchanti
kim āścaryam ataḥ param

“Listen, religion is nice and all, but don’t you think we have our priorities backwards? Turn your back on society. Ignore the poor. Yell and scream at your parents. Do not have any appreciation for the sacrifices they made for you as a youth.

“The insulation, the protection, if you will, is the deity. You worship a statue or picture on a regular basis, thinking it to be God, but you really have no idea. You are worshiping someone you have never seen, nor has anyone else. It seems a little silly to me. What is your response?”

Several issues covered within these accusations. For starters, someone who is genuinely in tune with the Divine consciousness, who has connected through what is known as yoga, automatically has care and affection for every living thing around them.

This eliminates the common barrier, the extent, if you will, of the family. Such a person will appreciate what the animals do for society, from the dogs to the cows. They will look upon the elders with respect, and they will certainly help those who are suffering.

Shri Rama, one of the deities worshiped that supposedly no one has ever seen, remarks similarly in the Ramayana. He rhetorically asks His wife, Sita Devi, how people worship what is inanimate and out of reach, the deities, but at the same time ignore those who are animate and within reach, who are just as worthy of respect.

अस्वाधीनं कथं दैवं प्रकारैरभिराध्यते।
स्वाधीनं समतिक्रम्य मातरं पितरं गुरुम्।।

asvādhīnaṃ kathaṃ daivaṃ prakārairabhirādhyate।
svādhīnaṃ samatikramya mātaraṃ pitaraṃ gurum।।

“How can we worship in various ways the Divine, who is not within our reach, if we neglect mother, father and guru, who are within our reach?” (Lord Rama speaking to Sita Devi, Valmiki Ramayana, Ayodhya Kand, 30.33)

As to who has seen what, no one is able to tell another person’s experience based merely on their own. As an example, I have no idea how to fly an airplane. I wouldn’t know the first thing to do. This does not mean that everyone else has the same limitation; to make such a claim is silly.

The acharya within the Vedic tradition sees the Almighty at every second of the day, wherever they turn. They have the spiritual vision described in Bhagavad-gita, expanded beyond detection of the individual soul.

विद्या-विनय-सम्पन्ने
ब्राह्मणे गवि हस्तिनि
शुनि चैव श्व-पाके च
पण्डिताः सम-दर्शिनः

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śva-pāke ca
paṇḍitāḥ sama-darśinaḥ

“The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].” (Lord Krishna, Bhagavad-gita, 5.18)

Whilst criticizing those who try to connect with God through the authorized method of deity worship, there is blind ignorance of an undeniable truth. Day after day, countless living entities leave this world. Friends, family, well-wishers, elders, children, political leaders, celebrities, enemies – none is spared the wrath of undefeated time, kala.

Yet the general population behaves as if they can create a permanent situation in this temporary world. They act as if the same forced departure will not occur for them. Maharaja Yudhishthira remarks on this phenomenon in the Mahabharata. He considers that ignorance to be the most amazing thing in the world.

Therefore, it can be said that devoted souls detect what is plainly visible to everyone else. They also see what others cannot: the influence of the Almighty in every aspect of life. They maintain this spiritual vision throughout their dedicated practices in devotion, and carry it forward into the future, after quitting the body.

In Closing:

Not the visuals alone,
Past and future also known.

Where the spiritual detecting,
How into body and later ejecting.

Countless souls coming and going,
This the most amazing knowing.

That permanent somehow to maintain,
Proposition not wise or sane.

A Member In Training

“Then I, resembling a cloud and having molten-golden earrings, made my way into Vishvamitra’s ashrama, for I was very proud of my strength due to the boon given to me by Lord Brahma. As soon as I entered, Rama quickly noticed me and raised His weapon. Though He saw me, Rama strung His bow without any fear.” (Maricha speaking to Ravana, Valmiki Ramayana, Aranya Kand, 38.16-17)

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ततोऽहं मेघसङ्काशस्तप्तकाञ्चनकुण्डलः।
बली दत्तवरोदर्पादाजगाम तदाश्रमम्।।
तेन दृष्टः प्रविष्टोऽहं सहसैवोद्यतायुधः।
मां तु दृष्ट्वा धनुस्सज्यमसम्भ्रान्तश्चकार सः।।

tato’haṃ meghasaṅkāśastaptakāñcanakuṇḍalaḥ।
balī dattavarodarpādājagāma tadāśramam।।
tena dṛṣṭaḥ praviṣṭo’haṃ sahasaivodyatāyudhaḥ।
māṃ tu dṛṣṭvā dhanussajyamasambhrāntaścakāra saḥ।।

There is a saying about beta software: it is not supposed to work. It is like publishing a rough draft of an essay for the entire world to read. There wasn’t sufficient time to iron out the kinks, to fix the errors, both obvious and nuanced. Allow others to have a look, to see if they can help in the editing.

The same applies to training, in virtually any field. Trial and error has meaning. Do something wrong in the first few iterations, in order to learn. There are obvious precautions necessary in some cases, such as with flying a plane, driving a car, or even cooking. Put salt in the place where the recipe calls for sugar, and there could be serious health consequences. Drive on the wrong side of the road on a major highway and there is sure to be chaos.

What if you were tasked with defending a sacrificial fire, in a remote forest area, with no reinforcements. Adding to the difficulty, the people known to attack, the ones you are on the lookout for, can change their shapes at will. The Sanskrit is kama-rupa-siddhi.

They are also known to attack at night. One of the names to describe their body type is nishachara. This translates to “night-ranger.” They move about in darkness, which has both literal and symbolic significance. The nishacharas are generally in the mode of darkness; they cannot discern right from wrong and neither do they care to.

They also travel at night in order to improve the chances at success in desires. They wish to obstruct the religious observances of priestly ascetics who have moved to the forests in order to better concentrate on their spiritual endeavors.

We may ridicule this sort of occupation, but everyone has to do something. No one can go against their nature, no matter how hard they try. It is the business of the nishacharas to be against genuine religion, dharma, and to thwart its otherwise free exercise.

सदृशं चेष्टते स्वस्याः
प्रकृतेर् ज्ञानवान् अपि
प्रकृतिं यान्ति भूतानि
निग्रहः किं करिष्यति

sadṛśaṁ ceṣṭate svasyāḥ
prakṛter jñānavān api
prakṛtiṁ yānti bhūtāni
nigrahaḥ kiṁ kariṣyati

“Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?” (Lord Krishna, Bhagavad-gita, 3.33)

You are asked to defend at night, while you are in training, against people on their home territory, so to speak. The night-rangers are expert at what they do, and you barely have any experience under your belt. How will you succeed? How could anyone place this kind of trust in you? Shouldn’t an apprenticeship involve some sort of expert leading the way?

Maricha entered this precise situation, except he was on the attacking side. The bodyguard in training was Shri Rama. There was Rama’s younger brother Lakshmana, also, but both were youths, with barely any signs of manhood on their faces. Maricha thought he had nothing to worry about. He and his nishachara friends expected success in disrupting the yajna, which was administered this time by Vishvamitra Muni.

The contrast in levels of experience from this one incident serves to further glorify the Supreme Personality of Godhead. If you know nothing else about Him, understand that He can act as an expert even with little training. As a novice, who would otherwise be prone to errors resulting from trial and experiment, Rama defended Vishvamitra’s sacrifice perfectly.

Dasharatha’s eldest son did not hesitate. There was no fear. Rama fitted arrow to bow and released the weapon in time to strike Maricha. The blow was not like anything previously experienced. Vishvamitra knew what he was doing. It was not a random choice to request Rama as a bodyguard.

The wise are not fooled by the visuals. They know that God is always God. In whatever manifestation He displays, He retains full potency, which is used specifically for protection of the saintly class, who are always harassed by the antagonistic atheists, represented in this case by Maricha coming from Lanka.

परित्राणाय साधूनां
विनाशाय च दुष्कृताम्
धर्म-संस्थापनार्थाय
सम्भवामि युगे युगे

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge

“In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.” (Lord Krishna, Bhagavad-gita, 4.8)

The pretense of training serves to further glorify Vishvamitra and those saintly people fully dedicated to the path of righteousness and virtue. God the person is the worshipable object of the saintly class, who never forgets Him, and who knows that good will always ultimately triumph over evil.

In Closing:

Completion later attaining,
Rama warrior only in training.

So for Maricha easy should be,
Accustomed to attack was he,

Pouncing like in manner before,
But not ready for response in store.

Rama like expert defending,
Bullet-like arrow sending.

Night-Ranger

“Then I, resembling a cloud and having molten-golden earrings, made my way into Vishvamitra’s ashrama, for I was very proud of my strength due to the boon given to me by Lord Brahma. As soon as I entered, Rama quickly noticed me and raised His weapon. Though He saw me, Rama strung His bow without any fear.” (Maricha speaking to Ravana, Valmiki Ramayana, Aranya Kand, 38.16-17)

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ततोऽहं मेघसङ्काशस्तप्तकाञ्चनकुण्डलः।
बली दत्तवरोदर्पादाजगाम तदाश्रमम्।।
तेन दृष्टः प्रविष्टोऽहं सहसैवोद्यतायुधः।
मां तु दृष्ट्वा धनुस्सज्यमसम्भ्रान्तश्चकार सः।।

tato’haṃ meghasaṅkāśastaptakāñcanakuṇḍalaḥ।
balī dattavarodarpādājagāma tadāśramam।।
tena dṛṣṭaḥ praviṣṭo’haṃ sahasaivodyatāyudhaḥ।
māṃ tu dṛṣṭvā dhanussajyamasambhrāntaścakāra saḥ।।

Beware what stalks you in the night. In this case, the demons from Lanka already knew where to go. They did not have to necessarily follow anyone. The sages in the forest of Dandaka were of fixed residence. They chose that location as a means to produce fruitful religious observances.

One of the difficulties with humility is that even if a person is genuinely humble, after a while they may become proud of it. Especially if everyone is constantly praising them, it is inevitable for the ego to swell from the appreciation:

“I am so proud of how humble I am. I can’t believe it. I don’t have to fake it, either. It comes naturally to me. People are right. I am so much better than everyone else.”

These sages were out of the spotlight entirely. They were humble, but who would actually meet them to find out? Even today, no one thinks of going to a remote area for vacation, to meet someone who has no possessions and is constantly chanting the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

Maricha and friends visited Dandaka to cause damage and destruction. These were bad people. Enemies of the state, though Dandaka is something like outside of any jurisdiction. It should have been a neutral area, free of hostilities, but the demon class never leaves well enough alone.

They came from Lanka, which was an island not anywhere close to the area. The people there were Rakshasas, which is like a race of ogres. It is a curse to be born as a Rakshasa; the body type is anything but auspicious. Maricha’s history details how he was previously cursed to take birth in that form, to be a man-eater with a hideous appearance.

The Rakshasas attacked at night. They were also known as nishachara, which means “ranger of the night.” They travelled during the time of darkness so as to be less conspicuous. The targets, the brahmanas, were in the middle of conducting yajna. This has the multifold purpose of self-purification and feeding the residents of the heavenly region, who are responsible for the necessities on earth, for the continuation of life.

The Rakshasas were additionally aided by the ability known as kama-rupa-siddhi. Change your shape at will. At one moment an ogre, at another a golden deer, for example. This made it easier to attack the innocent. You can’t defend well against something you can’t see, during a time when there is little light, when you are otherwise focused on religious observances.

During one of Maricha’s attacks, targeted at the venerable Vishvamitra Muni, there was someone on the other side to offer protection. He can see through the darkness. He identifies the individual properly, no matter the temporary form they have chosen. He is never afraid, no matter how much fear the enemy instills.

The protector was Shri Rama, who is an avatara of the Supreme Personality of Godhead. Though a youth at the time, Rama was more than capable of defending. Maricha and friends were battle-tested. They knew what they were doing. They knew how to pounce and be successful in the process.

Rama did not hesitate at the moment of attack. He calmly and quickly reached for His bow. He fitted an arrow that then blasted Maricha away some eight hundred miles. In a split second, like lightning striking, the attack was over.

This is but a glimpse into the potency of the Almighty. Proof of His existence is in every aspect of living, from morning until night, from childhood until old age, at the time of birth and also when it is the end of the line. The wise accept His shelter as the only impenetrable barrier, used to improve and extend the life in devotion to Him, which is the only one worth following.

In Closing:

Fragile this body of mine,
Eventual the end of the line.

The only life worth making,
Shelter of Shri Rama taking.

Who always ready to defend,
Infinite swift arrows to extend.

The Rakshasas away to blast,
Despite dexterous and fast.

A Hidden Will To Kill In Disguise

“Then I, resembling a cloud and having molten-golden earrings, made my way into Vishvamitra’s ashrama, for I was very proud of my strength due to the boon given to me by Lord Brahma. As soon as I entered, Rama quickly noticed me and raised His weapon. Though He saw me, Rama strung His bow without any fear.” (Maricha speaking to Ravana, Valmiki Ramayana, Aranya Kand, 38.16-17)

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ततोऽहं मेघसङ्काशस्तप्तकाञ्चनकुण्डलः।
बली दत्तवरोदर्पादाजगाम तदाश्रमम्।।
तेन दृष्टः प्रविष्टोऽहं सहसैवोद्यतायुधः।
मां तु दृष्ट्वा धनुस्सज्यमसम्भ्रान्तश्चकार सः।।

tato’haṃ meghasaṅkāśastaptakāñcanakuṇḍalaḥ।
balī dattavarodarpādājagāma tadāśramam।।
tena dṛṣṭaḥ praviṣṭo’haṃ sahasaivodyatāyudhaḥ।
māṃ tu dṛṣṭvā dhanussajyamasambhrāntaścakāra saḥ।।

“I am having a difficult time wrapping my head around the story Maricha told to Ravana. Actually, forget that one instance, just in general the regular practice that took place in the forest of Dandaka. Man-eating ogres from Lanka making the lengthy trip over the seas. They would wait until the opportune moment to strike.

“In the nighttime, when the religious ceremonies were just about to complete. The targets were innocent priestly men. Sages, if you will. Not bothering anyone. No connection to society. No interest in earning more money than the next guy, having a bigger house than the neighbor, or broadcasting to the world how much annual salary they pull in.

“How could Maricha and gang be so degraded in behavior? Who would actually be capable of going through with such a plot? Can you help explain that to me? I understand that the less intelligent relegate these stories to mythology, but I don’t think there is anyone with the imagination to make something like this up.”

A hypothetical situation of two brothers, in the childhood years, playing a video game. It is not a tandem affair; each side takes turns. The competition is based on score. The longer you survive in a particular challenge, the higher your score will be.

Though the two brothers are taking turns, there is a different disposition carried to the scene. The older brother is highly competitive; they want to do well. The younger brother is simply happy to spend time within the family playing a harmless game on the television.

Lo and behold, on one of the turns the younger brother advances far into the game. Their high score smashes the previous record. They can’t believe it. Suddenly, the older brother yanks the controller out from the console. The younger brother is helpless; he cannot reattach the wire in time to save the game. He loses, and the high score becomes frozen.

This is a small, almost harmless, case of jealousy leading to irrational behavior. Sibling rivalries operate in this way, back and forth, well into adulthood. Take the attitude to the extreme and you get an idea of how the Rakshasas of Lanka could attack in the way they did.

There was no ambiguity in intent. They struck at the moment they targeted; at nighttime and right at the completion of yajna, which is a Sanskrit word that means “sacrifice.” Though the Rakshasas were atheist in mindset, they knew of the existence of demigods, who are like administrators of the creation. The demigods manage from above, from the heavenly region.

They gain strength from the oblations poured into the sacrificial fire. Therefore, yajna is with a purpose, though the ultimate beneficiary, Yajneshvara, is always the Supreme Lord. He is the true enjoyer, bhoktaram, of austerity and sacrifice.

भोक्तारं यज्ञ-तपसां
सर्व-लोक-महेश्वरम्
सुहृदं सर्व-भूतानां
ज्ञात्वा मां शान्तिम् ऋच्छति

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

“The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.” (Lord Krishna, Bhagavad-gita, 5.29)

Maricha was not only accustomed to disrupting, but the attacks were lethal. Kill the victims and then eat them. He felt confident based on the boons previously received from Lord Brahma, who is the original demigod. Brahma does not discriminate when offering boons; good or bad is equally eligible for receiving his favor.

There was a hidden will to kill, and Maricha and friends would come in disguise. They could change their shapes whenever desired; kama-rupa-siddhi. This made the task of defense that much more difficult. What were these innocent priests to do?

They finally went for the best protection. Vishvamitra, a well-respected muni amongst the group, directly petitioned to have King Dasharatha’s eldest son serve as bodyguard. From Maricha’s testimony, we learn that Rama barely had signs of manhood on His face. He was an innocent youth, supposedly in training for the military arts.

That novice fitted arrow to bow without hesitation or fear. The lightning-like quickness of Maricha in the attack was met with a superior show of dexterity and alertness on the other side. Rama released an arrow that thrust Maricha backwards almost eight hundred miles.

This historical incident proves that the Supreme Lord can protect at any time and at any place, against even those who are favored by the creator, who has the ability to reach the highest limits in terms of benedictions offered.

Rama is the great protector of the saints, and through to the modern day He gives assurance of His presence through the incarnation that is the holy name: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Rakshasa of Maricha the name,
To Dandaka forest came.

Ready at yajna time to strike,
Accompanied with friends alike.

But Rama this time standing,
Firing arrow into target branding.

That same Lord there for me,
Powerful through holy name to see.

Five Symbolic Aspects To Rama's Defense In Janasthana

“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)

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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।।

“I know I shouldn’t look at things this way, but I can’t help it in this case. I know you often make reference to Akampana’s testimony in the Ramayana, wherein he describes what took place on the battlefield of Janasthana, after Ravana sent a massive army there to deal with a single man.

“These are historical incidents involving an avatara of the Supreme Personality of Godhead, but there seem to be elements of symbolism involved. Maybe element is not the right word. Opportunity. A way to teach a complex principle through story. Sort of like explaining something in a picture instead of writing it out.

“Would you say that is accurate? What symbolism can we draw from the incident, where the innocent Shri Rama defended Himself against attacking night-rangers?”

1. One against many

This historical incident is another of countless attempts by the nonbelievers to measure the extent of the potency in the Almighty. This sort of challenge shouldn’t be necessary. One look out the window while aboard an airplane should provide vivid and clear evidence of the extraordinary nature of this creation, over which we have little control.

Nevertheless, the illusion is potent for a reason. It can fool an otherwise intelligent person into believing that there is no God, that the individual can rise to the summit of achievement and influence, and that every kind of opposition can be squashed.

In this case, Ravana applied overwhelming force. Fourteen thousand of his men, who were expert at black magic, who could change their shapes at will, who were accustomed to attacking at night and in the forest area, went to Janasthana to deal with a warrior prince named Rama.

The supposed pretense was the ill-treatment received by Ravana’s sister, who had previously met with Rama and tried to attack Rama’s wife, Sita Devi. Rama’s younger brother Lakshmana disfigured her in the process, and she ran away bloody and screaming.

But a villain like Ravana does not require justification; the senses dictate every move. This should have been a quick encounter. Short and painless, with success guaranteed. It turned out to be true, but the other way around. Rama easily routed the fourteen thousand Rakshasas. For God this is child’s play. He can defend against fourteen million, if needed.

2. Service of the guru

Rama was not alone in the forest. He was living there with Sita and Lakshmana. For this encounter with Ravana’s men, the eldest son of King Dasharatha accepted the battle alone. He directed Lakshmana to take Sita to a nearby cave.

This is striking considering the service attitude within Lakshmana. He certainly would have preferred to fight. He would have defended Sita and Rama by himself, if he had to. He was not afraid. To retreat to a safe area was not his preferred option, but the representative of the Supreme Lord will make sacrifices in this way, serving the best interests.

3. Kala chasing

Akampana described that Ravana’s men could not find relief from Rama’s arrows. Retreating did not work. The arrows, which were plated with gold, chased them, as if heat-seeking missiles had been launched. It was like a computer had locked in on a target and would not let go.

This exchange illustrates how kala operates with the asura class, those who are against God. Kala is a Sanskrit word that means both time and death. Time devours as soon as there is birth. Death is the last blow of time on the individual in their particular body.

The asuras think they can defeat time, but in truth they are merely retreating. They are looking for shelter here and there, but they will never find it. The targets are set, and they will be hit.

4. Oppressed with fear

Who actually welcomes death? Who wants to be forced out of their way of living, to which they have become attached through so many years of association? Who wants to be dragged into the court of justice, with their sinful and pious deeds reviewed by a judge whose word is final? Who wants to take the chance of being sent somewhere in the future that is not enjoyable?

In this way the Rakshasas were oppressed with fear. They had reason to be concerned with the afterlife, which they foolishly denied for so long. They had killed many innocent sages in the tapo-vanas before, and they thought there wouldn’t be negative consequences. They thought wrong.

5. Grim-visaged

Kala chases every person, irrespective of their disposition towards dharma, or the path of righteousness. The distinction with the atheist class is that they get a meeting with a gruesome form. The incident described by Akampana is further evidence.

Kala was striking through Rama’s arrows. After chasing their targets, those arrows showed the face of a five-headed serpent. Death was grim for the egregiously sinful, and there was no way to escape.

The sura class, those who acknowledge God and are steadfastly devoted to Him, always sees Him, no matter where they are. They are neither running away nor hoping for additional time in ignorance. They bask in His presence, no matter where they live, and see Him standing tall, ready to protect and defend.

In Closing:

Not into illusion to fall,
Seeing Him standing tall.

Ready always to defend,
With gold-plated arrows to send.

The enemy chasing away,
Mark on the target to stay.

Better with that consciousness leaving,
With blessed image of Rama receiving.