Deceived By The Deity

“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 know this question probably comes up often, but it warrants repeated discussion and explanation. The objections are entirely from the point of view of an outsider. To someone raised within the culture, the practice is entirely normal.

“I guess you could compare it to vegetarianism versus meat-eating. If I grow up in a land that protects cows and tries to avoid intentional harm to animals to the greatest extent possible, then the opposite will seem odd and out of place. Someone who enters the area and wants to kill the cows will be seen as the oddball. They will be labeled ‘meat-eater.’

“In the opposite situation, everyone else is eating meat. They kill cows regularly, without mercy. They go after the calves, as well, after extracting enough milk through the love shown by the mother, the cow. The person who enters this scene and abstains from the practice will be the odd one out.

“If we transition to the practice of deity worship, it entirely makes sense to me. The Supreme Lord is anything and everything. Everywhere are His eyes. He is responsible for the material and spiritual worlds. He is not absent from any place.

“The deity is something like a reminder of Him, for people who have forgotten. And we sure do forget; it is easy to. The statue is there so that I can remember, so that I can concentrate and organize my devotional efforts. I can worship in a systematic way in order to gradually purify myself.

“The outsider might not agree with the practice. They think that I am making up false gods to worship. I am directing my attention to an idol. There is no way God could be statue, resin, brass or what have you. They might even call me satanic. What would your response be?”

To those who are strongly against God, the deity will not make sense. They will view it as another object over which they can assert dominance and control. The deity will not fight back, after all. It will not raise an objection. Therefore, how can any sane or rational person view it in high esteem? How could an intelligent person bow down before and conduct celebrations on specific days throughout the year?

An incident from the Ramayana history illustrates how the ignorance extends to direct interactions with the Almighty. In this case the atheist-like Rakshasas from Lanka were accustomed to getting what they wanted. They would obstruct the religious sacrifices of sages living in the forest-areas.

The attacks took place at night. The intruders arrived undetected. They targeted the fires, right as everything was about to complete successfully. The Rakshasas felt no remorse; there was no shame in deploying deception to get their way.

Vishvamitra Muni finally had enough. He went toward civilization and asked for help. He specifically wanted the youth named Rama to accompany him. This was the eldest son of King Dasharatha. Rama was a warrior in training, but Vishvamitra knew there was something special about Him.

Later on, Maricha tried to attack again. He noticed Rama standing guard but wasn’t deterred. Rama barely had any signs of manhood on His face. Like the deity in the temple, how was there anything special to this person? How was a youth with a bow and arrow set going to do anything to defend against a powerful night-ranging ogre who could change shapes at will?

Not only did Rama step up to action, but He did so without hesitation. The arrow Rama released threw Maricha back some eight hundred miles. Maricha’s tag-team partner wasn’t spared; he lost his life. God was there next to Vishvamitra, in a way the less-intelligent could not detect.

And so the same potency can be found within the deity, through the authorized method of worship. The chief resident in the temple will always remain just a statue to the atheist. Even if they should attack, that is all the object will be. To the devotees, the person standing on the altar represents their life and soul, in the same way that He protected the pious Vishvamitra.

In Closing:

To demon a youth projecting,
But that yajna perfectly protecting.

After Maricha drawing near,
Receiving picture clear.

With Deity in temple the same,
Who glorified through holy name.

A statue inanimate to be,
But to wise Supreme Lord is He.

What If Government Takes Everything Away

“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 genuinely scared at the moment. I realize people face similar, if not greater, problems in other countries. But here things were always relatively free. You could argue that there might have been too much freedom, that life in excess went too strongly in the direction of sinful life.

“Now there is a self-correction, it seems, in the extreme. Practically everyone in government is a fraud. They lie about everything. Nothing in the news is true. Something I witness with my own eyes, the next day the reports are of the exact opposite. The reporters are not that foolish; they are lying and misleading intentionally.

“I get it that the material world is a dangerous place. I understand the teaching from the acharyas that in this dark age of quarrel and hypocrisy, the worst of the worst will rise to power. Led by the demons, the people are in a perilous condition.

“I am worried about myself. In particular, what will happen to devotional life? What if chanting the holy names becomes an unapproved activity? What if they censor any and all discussion of truth? What if they put faithful, honorable people in jail? How will we survive?”

Such egregious violations of natural law have been commonplace since time immemorial. In the ancient history documented in the Ramayana of Valmiki, for instance, we have the most innocent people attacked in the dead of night. They weren’t doing anything wrong. They had no money. They were not stirring up a rebellion. There was no insurrection. They did not share anything offensive on social media.

They were targeted precisely because of the efforts in dharma. The attackers could change shapes at will. They could see well in the darkness. They had no sense of decency. There was no remorse after the fact.

The perpetrators were Rakshasas from Lanka. People who literally ate other human beings. Because of boons offered by Lord Brahma, the leader was safe from attack. He had an almost impenetrable defense. No one dared raise hostilities against him, no matter how justified.

We see saintly people like Vishvamitra Muni continuing without fear. He did not flee the scene or pretend to be something else. He did not disavow his occupation. He knew something special at the time. Vishvamitra went to the kingdom of Ayodhya and asked for Dasharatha’s son as a bodyguard.

Though a youth at the time, Shri Rama defended Vishvamitra in the forest. He delivered a shocking blow to the attacking Maricha. That demon later recounted the amazing incident to Ravana. The event gives life to the promise made in Bhagavad-gita:

अनन्याश् चिन्तयन्तो मां
ये जनाः पर्युपासते
तेषां नित्याभियुक्तानां
योग-क्षेमं वहाम्य् अहम्

ananyāś cintayanto māṁ
ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham

“But those who worship Me with devotion, meditating on My transcendental form - to them I carry what they lack and preserve what they have.” (Lord Krishna, Bhagavad-gita, 9.22)

Bhagavan protects what we have and gives to us what we are missing. Visible indications of the imminent arrival may be missing. All hope is gone, but it never should be. There is always a way to access the Supreme Personality of Godhead. No one can ban the production of sound, especially the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Sparks of oppression to fan,
The truth everywhere to ban.

So that now living in fear,
How to Godhead coming near?

Still can produce the sound,
In which all glories found.

That holy name daily chanting,
For relief in distress granting.

Why Didn't Other People Ask For Boons To Defend Against The Rakshasas

“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)

Download this episode (right click and save)

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।।

“Why didn’t someone ask for the boon of defeating Ravana? I get it that we shouldn’t be after material rewards. We should focus on something superior. It is like asking to be left-back in high school for an extra year. We might have some fun, but it is only delaying the inevitable. Eventually, we will have to leave and enter the real world.

“That is a place with little shelter. Dog eat dog, as far as competition. You better find a job or you are in trouble. Even then, some terrible leader might decide to one day put your company out of business. It has happened before. A crooked federal prosecutor once destroyed a century-old multi-national corporation through a false indictment. That penalty was later overturned by the highest court in the land, but the damage was already done. Everyone lost their job.

“Ravana, the king of ogres, rose to power on the strength of boons provided by Lord Brahma, the creator. In other words, the achievement was not of his own doing. The same can be said of the other Rakshasas, those of Ravana’s ilk living in Lanka.

“One such Rakshasa was Maricha. He was known for regularly attacking the yajna of Vishvamitra. An overseas travel mission, intended to spoil the activities in dharma of an innocent man. Who would stoop so low? Who could be so wicked in character as to interfere with saintly priests living hundreds of miles away?

“Never mind the motive for now. We know the source of the strength, and it was the demigods. Why did not other individuals rise to the occasion and ask for similar powers? Why were not others standing in line asking for retaliatory strength, in order to defend the pious and maintain order in the world?”

The situation is easier to understand if we take a simpler example. Suppose someone is looking for a job. They see an opening at a company, on their website. They apply for the position, and during the interview process they make it known how eager they are to start and do well.

“I promise you, I will be the best employee here. You will not regret the decision. I can step up to the plate. I can withstand the pressure. Look at my track record. I stay with my employers for a long time. I am looking to be in this for an extended period.”

Suppose that the employer agrees. They have thus filled the position. A week later, someone else applies. They are just as eager. They are just as skilled. They make a heartfelt plea to the employer, but to no avail. The reason for the denial is that there is nothing open. It was first-come, first-serve.

In the same way, if Ravana already received the boon of being immune from every type of creature except human being, what can anyone else do? Can they ask to be able to defeat Ravana in battle? If they are not within the human category, then Brahma sure as well cannot nullify his other boons. He cannot go back on his word.

Another factor to consider is time. Known as kala in Sanskrit, the full manifestation, where it is clearly evident, is at the moment of death. Thus time and death are synonymous in Sanskrit. Kala has yet to meet defeat. It began its onslaught long ago and it continues to this day.

Whatever boons someone receives from Brahma or other empowered demigods remain within the jurisdiction of the material world. Again and again the host of beings arrive, remain for some time, and then get annihilated.

भूत-ग्रामः स एवायं
भूत्वा भूत्वा प्रलीयते
रात्र्य्-आगमे ऽवशः पार्थ
प्रभवत्य् अहर्-आगमे

bhūta-grāmaḥ sa evāyaṁ
bhūtvā bhūtvā pralīyate
rātry-āgame ‘vaśaḥ pārtha
prabhavaty ahar-āgame

“Again and again the day comes, and this host of beings is active; and again the night falls, O Partha, and they are helplessly dissolved.” (Lord Krishna, Bhagavad-gita, 8.19)

Despite his protections, Ravana was still vulnerable to time. His eventual defeat at the hands of the avatara known as Rama was simply a special manifestation of time. It is one of the most celebrated instances due to the previous petition by the demigods to have Vishnu intervene.

This is the smarter route to take. Ask for the protection of God the person, who is time itself. When He acts in a personal way, everyone involved benefits greatly. Ravana saw God directly at the time of death. The demigods knew they had made the correct decision. The devotees in Ayodhya and elsewhere were pleased to have had direct contact with the one who gives transcendental pleasure to others. This is the true meaning of an existence.

In Closing:

First-come, first-serve,
No matter how much to deserve.

In this way the demigod to grant,
To nullify previously can’t.

Better when on Rama to rely,
Than for temporary stature to try.

Since eventually vulnerable to time,
Different with Bhagavan to find.

Why Is It A Curse To Be Born A Rakshasa

“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)

Download this episode (right click and save)

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।।

“From reading the Ramayana, I am fascinated by the story of the Rakshasas. These are essentially the bad guys. Spirit souls at the core, mind you. Everyone should be looked upon equally in that light; the designation of species is based only on the outside covering.

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)

“We shouldn’t judge a book by its cover, but here the distinctions have to be made due to the behavior. The Rakshasas are wicked in intent. They do not leave well enough alone. They are something like man-eating ogres.

“What I find interesting is that they weren’t originally that way. Such births were not accidental. In the case of Maricha, he was directly cursed. Agastya Rishi does not like to be harassed. Such saintly people dedicate their entire lives to worshiping the Almighty. There is no reason for someone to interfere. Sometimes they pay dearly for it.

“I guess I am comparing to the modern day. If you told someone that they would get the ability to change shapes at will, they would probably love it. If they knew that they could attack others undetected, seeing through the dark of night, I think they would take advantage. They would view it as a blessing, not a curse.”

The key is to think long-term. Focus on the larger picture. In our childhood, we think that the happenings within school are everything. What the teacher says. The gossip about the child who sits in the back of the classroom. Who will be attending the big dance at the end of the year? Will the school football team finish first in its division?

Years later, when the same students have become parents of their own, they barely recall any of those issues. The old setting turns trivial rather quickly. If I knew then what I know now, I would have behaved differently. The saints of the Vedic tradition are fully aware of the transition. They know how I will think towards the end of life, long before I reach that stage.

When reviewing the cycle of birth and death, the rational person indeed views birth as a Rakshasa as a curse. Because the sinful behavior associated with that form must manifest. We may not see the results immediately, but they are guaranteed to arrive.

The optimistic outlook essentially sees an opportunity to lie, cheat and steal with impunity. The truth is that there is never such license. Maricha learned this the hard way. He and his friends were accustomed to attacking Vishvamitra Muni in the forest. They would intentionally disrupt a yajna, taking great pleasure in spoiling the dedicated efforts in dharma of the other side.

Maricha should have known that his form was a curse, that he was previously in a similar situation with Agastya Rishi. An aspect of the curse is forgetfulness. Making the same mistake twice. Ignoring the lessons from history. Maricha continued in his sinful ways, until one day a stronger force was on the other side.

This was the embodiment of dharma. Shri Rama, the prince of Ayodhya, stood guard at Vishvamitra’s yajna. Though only a youth at the time, though supposedly the pupil learning from the teacher, Rama was ready to defend.

He did just that, successfully thwarting the attack of the proud Maricha. The Rakshasa later recounted the story as a warning to Ravana, the king of ogres in Lanka. The supposed blessing of the Rakshasa form was no match for the Supreme Lord, whose many faces include all-devouring time.

The human birth is the most auspicious form due to the ability to connect with Rama, to remember Him, to serve Him, and to remain conscious of Him up until the time of death. This is superior to cheating others, to intruding areas undetected, to enjoying eating and sleeping in excess, and being falsely proud over temporary achievements.

In Closing:

Birth as curse considered,
Since difficult to be delivered.

In sinful life staying,
Illusion strongly swaying.

Even if previously without defeat,
Changed when Shri Rama to meet.

Like Maricha the hard way found,
By arrow learned lesson sound.

Have The Courage To Suffer The Contempt Of The Sophisticated World

“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)

Download this episode (right click and save)

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 love the Ramayana story. It is inspiring, uplifting, entertaining, instructional, and full of wisdom. I can see why it is a timeless classic. I just love how the original language has been maintained through these many thousands of years.

“You will have different interpretations based on the time and circumstance. Just look at the way English has evolved. If you read documents and published works from the time of the American founding, the phrasing is different. There are run-on sentences. People would capitalize the first letter of every noun. Strange stuff to us today, but that is how people of that time would write. It was considered proper.

“No matter what happens with the evolution of time, we still have the original Sanskrit verses from the Ramayana and other important Vedic texts, such as Bhagavad-gita and Shrimad Bhagavatam. I particularly love how the main character, Shri Rama, defends against the innocent. He is supposed to be an avatara of the Almighty, and so His abilities are extraordinary.

“How do you convince people of that fact? How do you convey the enhanced ability in fighting found in the Supreme Lord? How do you make it comprehensible to people who otherwise might doubt? Well, you pit Rama against the worst enemies a person can imagine.

“Today, that might be an extraordinary military force. Fighter jets. Tanks. Drone strikes. Heat-seeking missiles. All supported by an army massive in soldier-count. During Rama’s time, as documented by the Ramayana, the enemies were actually more powerful. They didn’t need any of the modern technology because their personal abilities were beyond belief.

“Take Maricha, for instance. He could change shapes at will. He would arrive in the nighttime, nishachara. He came from Lanka, where its leader, Ravana, was so feared that people considered him to be invincible.

“The eldest son of King Dasharatha, the elder brother of Lakshmana, defended against such attackers. In one case He taught Maricha a lesson never to be forgotten. One man, who was a youth at the time, more capable than His devious enemies, who were on offense.

“I guess one issue people would have is believability. They may believe in God, but they would have a difficult time following the accounts from the Ramayana. It resembles mythology to them. After all, who has seen a man-eating ogre in real-life? Who has seen a handsome youth fire a single arrow that threw back an attacker eight hundred miles, without killing them?

“Followers of such a tradition get mocked. They are considered to be primitive, not fully developed in mind. Some people capitulate. They agree to the mythology angle in order to get along. They want acceptance in the higher social circles. What can be done?”

The sophisticated world will not get me anywhere significant, especially when considering the longer-term goal. This is known as paramartha in Sanskrit. The foolish person focuses only on svartha. Such as how to satisfy the taste buds today. Where to eat dinner. What video game to play next. Which partner for enjoying intimate association.

The acharyas of the Vedic tradition, who align with the original authors of these great Sanskrit works, understand the bigger picture. They know that life and death occur in a repeating cycle. There is a way to break free. Just as Rama released arrows to end the reign of terror of Ravana and his ogre-men, so the same Supreme Lord can rescue me from the dreaded fate of a repeat birth.

Whether the sophisticated world accepts me or not is irrelevant. A wise person understands that life itself is a miracle. Everything in the material world is without a rational explanation. How did the sun just emerge one day and remain fixed in position for seemingly eternity? How did the plants and flowers align where they did? How do the clouds know to pick up water and then return it back to the earth? How does the earth stay in orbit?

If such miracles already take place, is it a stretch to believe that a devious human-like character could change shapes at will and attack in the middle of the night? The less intelligent consider those to be amazing abilities, but the wise understand that even living for thousands of years is nothing in comparison to the potency in the Almighty. He is Shri Rama, and devotion to Him is always the sane and rational decision.

In Closing:

From Ramayana accounts to receive,
Found abilities not to believe.

Like changing shapes at will,
And forests with terror to fill.

The Rakshasas from Lanka coming,
But ideal victim for Rama becoming.

Who greater than the mind can conceive,
By the sophisticated be not deceived.

Three Kinds Of Strong Opposition To Devotion

“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)

Download this episode (right click and save)

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।।

1. Words of derision

“You are one of these thumpers now? Follow my book or else. You don’t want to risk living in hell for eternity. If you don’t accept, then you’re in deep trouble. No second chances. This is the last opportunity. Sign up, accept the savior, and then I will leave you alone.

“Come on, man! Don’t you see it’s all a scam? They’ve made a sucker out of you, knowing you were in a vulnerable state. Life is confusing. I get it. Who really knows what is going on, why we are here, what to do moving forward, and so forth. But don’t be fooled by these conmen. They are only after money. I thought you were smarter than that.”

2. Shutting down houses of worship

“This is for your own good. We have to keep people safe. No more meetings larger than ten people. Even then, every person is to keep their distance from each other. You can say hello and bye-bye, but no embracing.

“Don’t worry, this is just for a few weeks. Make this sacrifice now and everything will be better. Don’t be selfish. God is not helping you. Science will save the day. We are following science. You don’t need the house of worship in order to be happy and fulfilled.”

3. Physical violence

As if the two preceding cases weren’t egregious enough in violation of the rights of the individual, who has an inclination to follow its dharma, there is the extreme case of physical violence. This has occurred many times throughout history. Several of the greatest wars have been predicated on a difference in spiritual practice, in the acceptance or lack thereof regarding a particular faith.

The Ramayana describes many historical incidents of violence which interfere with basic religion. In one case Vishvamitra Muni wanted to complete a specific vrata. This is a vow or observance. There were accompanying rules. He had gone to a remote area to focus. This was his playing field. Fewer distractions. Difficult for others to locate.

The timing was the dark of night. Vishvamitra required several consecutive nights of a sacrificial fire burning. This is known as yajna, and the Sanskrit word is synonymous with the Supreme Lord. Yajna is another name for Him, though often times the person conducting the sacrifice may not be aware.

The interference came from two notable Rakshasas. This is a species of man-eating ogre. The spirit is still alive today, though we may not see the exact same features. The Rakshasas during the Ramayana time could change shapes at will. They arrived in these inauspicious births through curses applied by venerable sages. The curses were in retaliation to impious behavior. Instead of a lengthy prison sentence, you could be cursed to take birth as a Rakshasa.

The ogres arrived from Lanka. It is as if they knew what was going on. They timed the strikes perfectly. Right as Vishvamitra was about to succeed, Maricha and Subahu would throw blood and pus onto the fire. They would ruin everything and then leave.

This was a terrible disruption to religious activity. Completely unnecessary, but the demon class never has sufficient justification for their interference. They are wholly against any exercise of devotion to the Almighty, who is their sworn enemy. The demons understand that if real religion, dharma, rises to prominence, then more eyes will notice the sinful activity in others. More observers makes it more difficult to steal, to kill for flesh, to invade on territory that doesn’t belong to you.

This was the strongest kind of opposition to devotion, but Vishvamitra had a last resort. He visited the town of Ayodhya. After exchanging pleasantries with the king, Dasharatha, the sage asked for the king’s eldest son as a bodyguard.

Shri Rama was but a youth at the time, and Dasharatha was completely attached. The king was mortified at the request. A sage was asking for Rama’s assistance in the forest. Rama was supposed to be a pupil in the military arts. How was He supposed to defend against the worst Rakshasas in the world?

Dasharatha trusted his instinct to not deny the request of a brahmana. Vishvamitra brought along Rama’s younger brother, as well. The next time Maricha and Subahu attacked was the last. Rama defended the yajna perfectly. The great sun of the solar dynasty strung His bow without hesitation. The arrow released knocked the villains backward and away from the yajna.

The same Rama continues to protect to this day. Instead of travelling to Ayodhya to request assistance from the king, we can simply sing the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. The demons will continue in their interference, but the relief from the Almighty is an undefeated force.

In Closing:

The sage brilliant and austere,
But Rakshasas trying to interefere,

Extinguishing fire from blood thrown,
Vile nature in violation shown.

But then from Ayodhya getting,
Help by Rama there setting.

So that tall and fearless to stand,
Enemies hurled back to their land.

Bhagavan Is Also The Fastest

“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।।

Parashara Muni is kind enough to give a definition to the Sanskrit word ‘bhagavan.’ Though it is sometimes used to address a saintly personality such as Narada Muni or an important heavenly being such as Lord Brahma, it is most appropriate for describing the one who is commonly referred to as God.

For that word, the closest Sanskrit equivalent is ishvara. A great controller. A Divine being. Ishvara refers to God in the generic sense. At least in terms of how it is accepted. With Ishvara no sectarian distinction is implied. Ishvara is for everyone.

Bhagavan is just as appropriate, though with a more specific definition. Parashara Muni says that this word refers to the Supreme Lord possessing six opulences simultaneously and to the fullest extent. Beauty, wealth, strength, fame, wisdom and renunciation.

While we can identify these attributes, they cannot accurately be measured. This gives rise to another Sanskrit word: Adhokshaja. Bhagavan is a person whose features do not register on blunt instruments. Take weight, for instance. The Supreme Lord is the heaviest person in the world. He is heavier than the heaviest, which is also one of the siddhis of mystic yoga.

You could ask Him to stand on a scale, but the instrument itself would fail to register a weight. The same applies in the opposite direction. Bhagavan is simultaneously lighter than the lightest. Place Him on the scale and it would defy logic. He is on top of the device, but the needle does not move. No weight registered.

Embedded within the list of opulences is nuance and detail. For instance, Bhagavan is also faster than anyone else. He can rush to any place in an instant. He can also detect intruders without much notice. Case in point the attack in the forest described by Maricha in the Ramayana.

The Rakshasa demon from Lanka was expert at changing shapes. Pouncing on innocent victims in the dead of night, nishachara. Carrying wicked intent, to spoil a yajna from the brahmana community. Throwing blood and pus onto the fire; in other words, making a mess of things.

For this one attack, Vishvamitra prepared beforehand. He brought Shri Rama with him. The eldest son of King Dasharatha, though only a youth, was already skilled in the military arts. He noticed Maricha approaching. Without hesitation, Rama fitted an arrow to His bow.

The arrow struck the target. Before Maricha knew what had happened, he was thrust some eight hundred miles away. The demon was spared on that occasion, and he pressed his luck again at a later time. He wouldn’t escape alive, as Rama swiftly caught the enemy again.

Time is quickly dwindling in this short, but important human birth. There is immediate urgency for relief. The highest court in the universe, the ultimate deciding factor, Bhagavan, can remedy the many wrongs committed over countless lifetimes. He can both hear my appeal and solve the problem in mere moments.

In Closing:

Uncertain afterlife fearing,
So hopefully my appeal hearing.

Like when Maricha demon caught,
When terror to yajna brought.

Rama quickly arrow fitted,
Strike the demons befitted.

So now looking for rescue me,
That not again this world to see.

A World Governed By The Aggressive Use Of Force

“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।।

Should he hide in fear? Should he sit back and let the thieves do their damage? Should he be under constant threat, sleeping with one eye open? Should he resign himself to the fact that life is unfair, that justice never prevails?

Vishvamitra Muni chose to be fearless. He and others like him were accustomed to being attacked in the forest. In the nighttime, after a specific vrata was almost to completion, like clockwork the nishacharas would arrive. These were the night-rangers from Lanka. Grim-visaged ogres, of the Rakshasa specification in terms of body type.

They could change their shapes at will. Kama-rupa-siddhi. At one moment a man-eating villain, at another a deer. Any form they chose. They could also appear and disappear from sight. How will you contain an enemy that cannot be seen? Add the darkness of night to the mix and you see the amazing predicament of Vishvamitra.

That venerable rishi went to get help. He went to Ayodhya and asked the king if he could borrow the eldest son. Shri Rama, though a youth, had potential in the military arts. Dasharatha was quite fond of Rama; he did not want to part ways. If Vishvamitra had only asked for anything else.

An aspect to the illusory energy known as maya is not seeing the intricate connection of events required to reach a certain condition. For instance, I may live in peace and prosperity at the moment. I worry about who will win the upcoming election, if the massive fraud will actually be taken seriously by any person in power.

But otherwise things are okay. I have enough food to eat. A roof over my head. A good job. Happy spouse and children. What I might fail to recognize is that such a lifestyle is only possible through the brave sacrifice of others. There are aggressors everywhere, large and small. There are people who want to blow up entire communities, such is their wicked intent.

A strong military force is what maintains the peace. This is a world governed by the aggressive use of force. King Dasharatha was in his position because he could defend against enemies attacking in the ten directions, simultaneously. Rama was to follow in the line of great rulers.

A great believer in God, Vishvamitra did not simply sit back and pray. He took action. Since he was a brahmana, he was not equipped to apply force in reverse. He was not in the occupation of protecting others from physical injury.

There were people in society fulfilling that role. Vishvamitra went for the best person. Shri Rama offers protection that cannot be matched. One of the night-rangers later attested to that fact. He attacked Vishvamitra’s ashrama during one of these yajnas, but when Rama was standing guard.

The eldest son of Dasharatha provided adequate defense. The vrata finally made it to completion. The noble and dedicated warriors of the world are to be representatives of the Supreme Lord. The Sanskrit word is rajarshi. A king, but also a rishi in spirit.

In Closing:

Vishvamitra desiring peace,
From attacks needing relief.

So assistance sought,
Rama to forest brought.

In defense posture standing,
Bow and arrow commanding.

Such that Maricha blown away,
Divinity saving the day.

It's Always Darkest Before The Dawn

“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।।

Vishvamitra attempted a special kind of vrata. A dedicated act in dharma, requiring ten consecutive days, uninterrupted. He was in the remote forest, a place conducive to austerity and penance. A tapo-vana, not unfamiliar to the priestly class, who were the wise counselors to the protectors of the innocent.

Despite residence in a quiet and secluded area, things were not going well. Vishvamitra needed help. Rakshasas from Lanka were obstructing. Two in particular seemed to be locked in on the place. Maricha and Subahu, who could change shapes at will, would attack right at the end. They would throw blood and pus onto the sacrificial fire, spoiling everything.

This yajna was such that Vishvamitra could not retaliate with a curse. He required an actual defender, someone like a bodyguard. He knew just the person to hire. Vishvamitra travelled to Ayodhya and paid a visit to King Dasharatha.

The welcome he received was hospitable beyond belief. Dasharatha offered the kindest words a human being could ever hear. He was willing to offer anything to Vishvamitra, but he was unaware that the promise would be taken literally.

Vishvamitra asked for Dasharatha’s eldest son, Shri Rama. Though a youth at the time, the muni assured the king that Rama was fully capable. He was uniquely qualified to deal with these shape-shifting, night-ranging ogres.

The symbolism from this historical event detailed in the Ramayana cannot be missed. Dasharatha is the monarch of the solar dynasty. The line of kings traces its ancestry to the sun-god, Vivasvan, who is also mentioned in Bhagavad-gita.

श्री-भगवान् उवाच
इमं विवस्वते योगं
प्रोक्तवान् अहम् अव्ययम्
विवस्वान् मनवे प्राह
मनुर् इक्ष्वाकवे ’ब्रवीत्

śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave ’bravīt

“The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshvaku.” (Bhagavad-gita, 4.1)

Rama is the heir apparent. He is the sun of that dynasty, since He is an incarnation of the Supreme Personality of Godhead. Though the yajnas took place in darkness, though Maricha and company were previously successful, though Vishvamitra seemingly had no savior, the dawn was about to arrive.

Interestingly, the best account of the subsequent reversal comes from Maricha. He tells the story to Ravana, the king of the ogres in Lanka. It is a warning. Do not stoke the beast. Do not go up against the most powerful fighter in the world. Even during His youth, Rama was capable enough to successfully defend against Maricha and Subahu.

There was no fear. The darkness did not play a role. Dasharatha’s son could see everything. He fitted arrow to bow and released a targeted strike that addressed the heart of the matter. In the spiritual world, contradictions play no role. Though there is intense darkness, Rama’s presence creates the dawn. Though there are two attackers, a single youth is capable of successfully defending. Though Rama is seemingly a pupil, He is the one teaching a lesson to Maricha.

The issue resolved for the time, Vishvamitra continued the association moving forward. He passed on to Rama and His younger brother Lakshmana mantras to be used in military combat. These sacred formulas could turn ordinary arrows into nuclear weapons. Such potency was needed based on the ability of the opposing force. The Rakshasas could appear and disappear at will. As they could conjure up the energy found within the material world, someone even more powerful had to be on the other side.

Though we are not in the category of Vishvamitra, though King Dasharatha may not be nearby to offer His eldest son for assistance, we have the same opportunity to connect. The darkness will be dissipated by the light, who arrives through the sound of His names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Always darkest before the dawn,
This time ready with arrow drawn.

So that ignorance defeated,
Maricha way back retreated.

Since Rama defending this time,
Sun of solar dynasty to shine.

For me also willing and ready,
Protected by that hand steady.

Defender Of The Faith

“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 guess one of the fears a devotee might have is preservation. Start with the boundless joy from following devotional service, bhakti-yoga. I have finally found something fulfilling. I don’t have to jump into something else. The holy names are everything to me: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

“We see in professional fields that reaching the pinnacle is not enough. You have to constantly work at staying up to date. There is pressure to maintain the stature, lest you get left behind, washed over by the changing tides of time.

“I think there is a similar concern with devotional life. How will it be maintained? I found something I truly enjoy, but I am afraid that circumstances beyond my control will interfere. The rise of communism around the world. Totalitarian local leaders locking everyone in their homes for months on end. Shutting down the houses of worship. Viewing everyone around you as a set of germs. Disinformation campaigns. Speech and thought control.

“What should be the strategy to combat? Is it even worth the effort? Will that not become the distraction itself? I am so worried about how to maintain the devotional culture that I abandon my religious practices altogether. Do you see what I mean?”

Shri Krishna provides reassurance. In Bhagavad-gita, He explains to Arjuna that everything the devotee possesses will be preserved. Whatever they might be missing, Krishna supplies.

अनन्याश् चिन्तयन्तो मां
ये जनाः पर्युपासते
तेषां नित्याभियुक्तानां
योग-क्षेमं वहाम्य् अहम्

ananyāś cintayanto māṁ
ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham

“But those who worship Me with devotion, meditating on My transcendental form-to them I carry what they lack and preserve what they have.” (Lord Krishna, Bhagavad-gita, 9.22)

There are several notable examples in this regard. There is the story of a brahmana living in the kingdom of Ayodhya during the time of Shri Rama, who is an incarnation of the Supreme Personality of Godhead. The brahmana, who is a member of the priestly order, felt terrible pains of separation whenever Rama had to leave town on official business.

To bring to the brahmana what he lacked, Rama donated a family deity. Worship of the deity would be considered as good as seeing Rama, the king, personally. Thus the devotional life was maintained, and it thrived even more going forward. Spiritual life is not limited in the way material life is. One plus one can equal four when immersed in the devotional culture. What we previously considered to be the height of bliss can expand ever greater due to the grace of the Almighty.

There is another story from the Ramayana period, this time notably narrated by one of the great enemies of dharma. The Rakshasa named Maricha describes an incident where he attacked the sacrificial fire of Vishvamitra Muni.

This was another case of a brahmana worshiping. The life of tapasya needed to be preserved. Vishvamitra and other men like him took up residence in the remote forests. The setting was conducive to religious practice. Fewer distractions. A better opportunity to really focus on the ultimate aim of life.

Maricha was accustomed to obstructing. Interfering with dharma. The Rakshasas carry this mentality, even to the present day. Rather than leave well enough alone, they cannot stand to see worship of the Supreme Lord thrive.

During one such attack, Maricha surprisingly was thwarted. This is because Shri Rama was there personally. Though only a youth, with barely any signs of manhood on His face, Rama defended perfectly. He was not stunned by the lightning-like strike of Maricha. There was no fear in the Supreme Lord.

This defense was something Vishvamitra and others lacked. They did not have to work hard to procure it, though. The devotion itself was enough for the Supreme Lord to take notice. He will defend our faith in Him, regardless of the circumstances. He is the ultimate determining factor in our success, and He never abandons those who are surrendered to Him.

In Closing:

Like Rama’s arrows extending,
Our faith in Him defending.

So worrying not over outside,
As long as bhakti inside.

Such as with Maricha attack,
Fierce reply sending back.

So that sacrificial fire raging,
Despite enemy onslaught waging.

Recognizing My Problems

“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।।

Imagine a third party being able to identify your problems. Seeing through the cloud of delusion, ignorance, murkiness, chaos, tumult, and despair. Recognizing the exact issue and providing a remedy at the same time.

The assessment is not after a lengthy time for diagnosis, either. A split second. Faster than the other side, the one causing the problem. Without fear. Without hesitation. Ready to act. Giving tips on how to avoid the problem moving forward.

Now imagine that this person can continue to provide relief going forward. They know the issues that will arise in the future. They understand the pains and pleasures, the changing of seasons, the onset of old age, the potential areas of strong attachment and lamentation. In essence, they know it all.

A consultation with such a person would be invaluable. We know that it is possible, based on the recorded events from the past. History moved forward through a chain of disciplic succession. Pithy statements, presented as beautiful poetry, preserved in the original sound that was produced.

One example is Bhagavad-gita. Arjuna had the issue of possible victory in a great war. He was unsure of what to do. He wanted to follow dharma, but he mistakenly equated abandoning the battlefield with piety. He thought nonviolence was called for, when in fact the innocent in society were counting on him to defend them.

In another instance, the sages in the tapo-vanas were having issues with harassment. Man-eating ogres from Lanka were arriving on the scene, just at the time of completion for religious observances, and thwarting everything.

It was not like a simple border wall would suffice. To keep wild animals out, you can erect a fence. Heavy fortifications, plus some basic weapons for self-defense. Here the attackers had special abilities. They were rangers of the night, and they could disappear from vision within a split second.

For Arjuna, the Supreme Personality of Godhead directly offered assistance. Not with weapons. Not with a military strategy. Rather, with sound words of advice. These were like the sharpest knife cutting through a thick knot of ignorance.

In the case of the sages, the same God the person was there, but He used His physical ability directly. This is described by a firsthand account of one of the attackers, who soon turned into a defeated victim.

Maricha pounced on the sacrificial fire, as per usual. This time, it was towards Vishvamitra, a venerable sage. That wise saintly man had previously asked for the protection of King Dasharatha’s eldest son. This was Shri Rama, an avatara of God.

Rama recognized the problem immediately. Though Maricha and friends were fast, though they could attack undetected, though they expected success as per prior engagements, Rama did not hesitate. He quickly fitted bow to arrow and released a weapon of defense.

That amazing arrow struck Maricha and thrust him backwards some eight hundred miles. Problem solved. Rama was supposedly in training in the military arts. He was young, accepting Vishvamitra as a spiritual guide.

In Arjuna’s case, the same Rama was the neutral charioteer. Not interfering in a long feud between two sides in a large family. Krishna knew what Arjuna had to do, so He took the role of guru and offered advice.

Since He is antaryami, the all-pervading witness, since He sees past, present and future, and since He has knowledge to the fullest degree, the Supreme Lord can recognize my problems. Approaching Him is always the best option, and such a move can take place through the via medium of the spiritual master, who recommends for this age the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

How the problem to solve?
Enemies of firm resolve.

Boons their efforts backing,
At nighttime in forest attacking.

Shri Rama quicker since then,
Bow and arrow ready for them.

The ogres with false forms arriving,
But away with amazing force driving.

Why Can't The Asuras Leave Well Enough Alone

“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।।

Friend1: You know what I was thinking the other day?

Friend2: No.

Friend1: That if the bad people of this world just left everyone else alone, there would be peace and prosperity. Maybe not at a perfect level, but one that is significantly superior to the conditions today.

Friend2: What makes you say that? In what ways are they harassing today?

Friend1: It seems like you are getting attacked from every corner. Since most of the world has these elections to decide who runs the government, the worst of the worst have taken advantage of the opportunity to inject mass control.

Friend2: You mean liars, cheaters, thieves, and so forth are running for office and getting elected?

Friend1: Absolutely. They forgive certain crimes, based on constituency groups, and then criminalize normal behavior, like walking around outside, going to the store, running your business, and so forth.

Friend2: There is a saying going around. “Rules for thee, but not for me.” Something like that.

Friend1: Yeah. They go nuts over a mask mandate, for instance, and then you see that they never wear masks when out in public. They know it’s a giant farce, yet they have so many innocent people fooled.

Friend2: That is a hot-button issue, for sure.

Friend1: They’ve shut down religious gatherings. That bothers me the most. How are people not protesting this? What a huge infringement on the rights of the citizen. Are we going to look at everyone as a set of germs, now? Is that a healthy outlook to have moving forward?

Friend2: I don’t know. We’re living in troubling times, for sure.

Friend1: Unnecessary harassment. Give these leaders some money, send them off to an island to live happily ever after, and we can go about our lives.

Friend2: You will be surprised to learn that this issue has been ongoing since before anyone can remember. In terms of Vedic literature, it is presented as the struggle between the suras and the asuras. In other words, the good guys against the bad guys.

Friend1: Good versus evil. The perennial problem. Dating back to the beginning of the creation.

Friend2: In the Ramayana we find the horrible situation of the sages living in the Dandaka forest. Okay, we acknowledge that civilized society has its defects, which can often be traced to the leaders. But here certain members of the priestly class left everything behind and went to live in areas known as tapo-vanas. Forests conducive to austerity and penance.

Friend1: Isn’t that what every parent within Vedic culture is afraid of? That their children will end up learning Vedanta and renouncing the world as a result?

Friend2: Exactly, but the fear is usually rooted in the missed opportunity for enjoying the senses, earning a lot of money, getting married, and so forth. There is hardly concern over personal safety. The sages should have been fine in the tapo-vanas. The problem is that even there the asuras had to attack.

Friend1: Why? How?

Friend2: Sages perform yajna, which is sacrifice. Pouring oblations into a fire. Chanting sacred mantras. The offerings work their way up to the heavenly region, feeding the demigods, who are known as suras. The asuras cannot leave well enough alone. They seek to diminish the influence of the suras.

Friend1: But why? If someone else wants to be religious, why should I care?

Friend2: Think of it as eliminating opposition. Defeating your competitors. If I want to live a life of sin, stealing and killing, then I can’t have others around who will shine the spotlight on my deeds. Better to get rid of them. Like a society without police.

Friend1: I see.

Friend2: And so these asuras, in this case man-eaters known as Rakshasas, would attack in the night. Without prior notice, in disguised forms, right at the time the yajnas were set to complete. In many cases, they would kill the sages and eat their flesh.

Friend1: What in the world? That is horrible.

Friend2: You’re telling me. This is described in the Ramayana by one of the Rakshasas. Maricha was successful many times, but on one occasion there was a youth guarding the yajna of Vishvamitra Muni. This youth was Shri Rama, the prince of Ayodhya.

Friend1: The Supreme Lord.

Friend2: Yes. In any manifestation He retains full potency. He successfully protected Vishvamitra and others. Maricha took with him a lesson never to be forgotten.

Friend1: I guess that same spirit of instigation and interference remains.

Friend2: No one is ever safe in this material world. There is danger at every step. Ultimately, we can only rely on the same Rama. He will help us if we really want Him by our side. This desire can be made known through the steady chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Like by Rakshasas shown,
Never to leave people alone.

Who their own business minding,
Forest ideal for yajna finding.

But Maricha surprised one time,
When Rama in defense to shine.

So relying on Lord the same,
Through chanting holy name.

Like A Weekend Retreat

“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 know that one of the reasons for the advent of the Shri Rama avatara was to protect the saintly class who were living in the Dandaka forest and similar areas. This aligns with the principle presented in Bhagavad-gita, wherein the same Supreme Personality of Godhead lists some of the reasons for His personal appearances in the manifest world.

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)

“In the Ramayana, we find the conversation between Sita and Rama, wife and husband, about the potential harm that can come from carrying weapons through an area otherwise not known for military conflict. Sita is concerned that Rama’s patrolling the area will invite violence instead of suppressing it.

“Rama responds that He has been directly asked for help. The saintly people are being attacked and then eaten away by the intruding night-rangers from Lanka. These are Rakshasas, so the behavior should not surprise anyone. In this material world there is potential for acting in every possible direction: good, bad, or indifferent.

“The Rakshasas are the embodiment of bad, but we’ve never really covered the other side. Why were the saintly people in the Dandaka forest to begin with? Why not remain someplace that has a strong leader? Ayodhya had King Dasharatha to defend the people. Why wouldn’t the saintly people conduct their yajnas over there?”

We can look to a modern-day practice known as a weekend retreat. This is often a strategic move in the corporate office. The team gets bored arriving at the same location every day, following the same routine and schedule, and then leaving for home at the end, only to repeat everything subsequently.

The boss has an idea. Let’s everyone travel to a different location for a few days. It might be on a weekend or also within the week. A remote area, with few distractions. Friends and family will stay back. Barely any signs of civilization to get in the way.

Writers are known to follow similar behavior. They retreat to a log cabin so that they can concentrate on their task at hand. Be compelled to produce written words based on the circumstances. Nothing else to do. No one knowing where you are. The telephone won’t ring since there isn’t any phone coverage to begin with. No television to distract from the top priority.

As saintly people are the equivalent of the intelligentsia in a civilized society, they are constantly bothered. Everyone looks to them for guidance. There are so many questions on how to live properly, what to do in this situation and that. The people approaching are seeking ashirvad, or blessings, often without changing anything about their consciousness.

Dandaka-aranya was known as a tapo-vana. This is a forest area conducive to austerity and penance. Being compelled to focus on spiritual life. Almost nothing around to serve as a distraction. Little chance for the senses to be engaged and thus attached in a harmful way.

Well-wishers and knowledge seekers would still approach, but less frequently. If they were really serious about making advancement in spiritual life, they would intentionally go out of their way to travel to a remote area in order to meet a saintly person. The hosts would welcome their guests in a proper manner, such as those who were fortunate to see Shri Rama directly.

A tapo-vana should be free of distractions. You should not expect man-eating ogres to attack in secret, without being seen. Who are you really bothering, anyway? Why not leave well enough alone? The most sinful in society certainly will never sit still and watch as dharma rises to prominence, as the people become more and more pious and dedicated to the path of righteousness.

Those firmly entrenched in adharma will feel compelled to interfere, to stop the regular yajnas that give satisfaction to the demigods and the source of their strength, the Supreme Lord. From the incidents described in the Ramayana, we can take comfort knowing that Bhagavan keeps a watchful eye, that He is aware of harassment of His most trusted friends.

In Closing:

Sages in forest quiet life making,
But villains advantage taking.

Of their harassment aware,
So Rama sometimes there.

With bow and arrow at the ready,
Maintaining vigilance steady.

Because Rakshasas not to relent,
Of behavior never to repent.

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.

Beware What Stalks You In The Night

“Being under the influence of illusion, I underestimated Rama and took Him to be a mere child. Thus I ran towards Vishvamitra’s sacrificial altar. With that, Rama released an acute arrow capable of destroying His enemies. Upon hitting me, that arrow forcefully threw me away to an ocean one hundred yojanas [eight hundred miles] away.” (Maricha speaking to Ravana, Valmiki Ramayana, Aranya Kand, 38.18-19)

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अवजानन्नहं मोहाद्बालोऽयमिति राघवम्।
विश्वामित्रस्य तां वेदिमभ्यधावं कृतत्वरः।।
तेन मुक्तस्ततो बाणः शितश्शत्रुनिबर्हणः।
तेनाहं त्वाहतः क्षिप्तस्समुद्रे शतयोजने।।

avajānannahaṃ mohādbālo’yamiti rāghavam।
viśvāmitrasya tāṃ vedimabhyadhāvaṃ kṛtatvaraḥ।।
tena muktastato bāṇaḥ śitaśśatrunibarhaṇaḥ।
tenāhaṃ tvāhataḥ kṣiptassamudre śatayojane।।

The Sanskrit word is nishachara. Rangers of the night. Attacking when visibility is limited. Not that they were afraid of the targets. The aggressors did not expect much opposition. They chose the specific time of day because of the surprise factor and also the close proximity to fruition of an important observance on the other side.

These were the tapo-vanas. Forest areas conducive to sacrifice, penance, and austerity. Try looking for some peace and quiet today. It is not easy to find. If living within small quarters in an urban area, there is constant noise. From the people walking in the apartment upstairs. From the children downstairs playing video games with the sound turned up. The constant blaring of sirens on the streets outside.

Even if you live in a large establishment, there is the issue of the other people living under the same roof. Similar sources of noise as mentioned above, but this time they are members of your own family. If you manage to get away to a log cabin somewhere in a distant area, you could still be distracted by televisions and smartphones.

The wise munis would retreat to the vanas in order to establish a routine of dedicated practice in dharma, at the highest levels. They did not expect disturbances. These were highly respected people, who would certainly accept visitors every now and then. The visitors were thought to be friendly and respectful, looking for the highest wisdom in exchange for humility and sincere inquiries into higher topics.

The nishacharas were also man-eaters. Cannibals, known as Rakshasas in Sanskrit, they had lethal intent, to carry out the greatest damage and then feast on their victims in the aftermath. Maricha was one of the leaders in this group, and he recalled an incident where things didn’t go according to plan.

He was prepared to attack the yajna of Vishvamitra, who was one of these sages with residence in the forest. The yajna was everything to these munis. It was a dedicated worship ceremony that carried several benefits simultaneously.

There was the obvious reward offered as a reciprocal benefit from the devas. The demigods in heaven literally feed off the oblations poured into the sacrificial fire. When the devas are pleased, they bestow plenty of sunshine and rain onto the world, which is vital to sustaining life.

Yajna is also beneficial in the change in consciousness that results to the person performing it. More into spiritual life; less interest in the temporary. Yajna is synonymous with Vishnu, who is the personal God. There is only one Almighty, but depending on a person’s association or lack thereof with spiritual leaders, they may not have a complete picture of the Divine.

During this particular attack, Maricha saw a youth standing near the sacrificial fire. This was Shri Rama, the prince of Ayodhya, specifically requested as a bodyguard by Vishvamitra. This was for the protection of all the sages in the forest. Rama is an avatara of Vishnu, so the yajna was essentially in His honor. Rama was not about to let the night-rangers spoil that right under His nose.

Maricha’s attack was welcomed with an arrow that carried tremendous potency. Rama’s weapon thrust Maricha backwards almost eight hundred miles. The Rakshasa survived, for the moment, but he always remembered the incident. He tried to warn Ravana, the leader of the ogres in Lanka, against mounting a similar strike against Rama, that he was essentially playing with fire.

Ravana was too consumed by lust to heed good advice. He had to have Sita Devi, Rama’s wife, no matter what rules had to be broken in the process. While the sages had been harassed for so long in the dark of night, there would be proper retribution in the future. Rama would personally deliver it, as He is always the protector of the saints.

In Closing:

Of rangers in the night beware,
Who of yajna timing aware.

So that at right time to attack,
But this time blow sending back.

Because arrow from Rama released,
Bringing to sages needed relief.

The same lesson again to teach,
When Ravana’s Lanka to reach.

Hammer Of Justice Crushes You

“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।।

Shri Krishna institutes the varnashrama system for everyone’s benefit. There is placement based on karma, but the system of action and reaction, mixed with desire, also fulfills a vital need in society. One of those varnas, which can be translated as “occupation,” is kshatriya. The root meaning is “one who protects against injury,” and without such a robust class operating on patrol, the rogues and thieves run rampant.

Case in point the Rakshasas of Lanka, per the period of time described in the Ramayana of Valmiki. These people had their own kingdom. It was on an island, and not easily accessible from foreign countries. The place was filled with gold, so much so that it was incorporated into the construction of the buildings.

More wine and animal flesh to consume than any person could imagine. The leader, Ravana, had the most beautiful wives as queens. Yet Rakshasas are going to remain true to their nature. They are generally wicked in character, so low that they will eat other human beings.

They don’t attack in the open, either. Though they will talk for hours about their fighting prowess to anyone who has the misfortune to listen, when it comes to satisfying desires, they will resort to deception in the extreme.

Another name for those Rakshasas is nischachara. This translates to “night-ranger.” With the people from Lanka, they were more like night-prowlers. Instead of looking to steal property, they wanted to disrupt activities in dharma, which is righteousness, piety, or religion, depending on the context.

The nischacharas attacked in the Dandaka forest. This was a tapo-vana, a place conducive to sacrifice, austerity and penance. The sages, the highest class in the varnashrama system, intentionally took up residence there to make the efforts in dharma more fruitful.

It would be something like a writer retreating to a log-cabin for the weekend to work on their latest book. An athlete visiting a training facility for several months, one that provides the ideal climate for the practice of their craft.

The Rakshasas knew this practice and they took advantage of the vulnerability. They would attack at night, right at the time of completion of yajna. This is like a specific religious observance, with rules and regulations. The end is everything; something like putting the final nail into a board during construction of a house.

These Rakshasas came with the intent of destroying the house. They succeeded many times. So many occurrences, in fact, that they thought no one would stop them. Maricha, one of the night-rangers from Lanka, described this to Ravana one time.

He relayed a story of how when he was going to attack at night in this way, there was a youth protecting Vishvamitra. The youth was Shri Rama of Ayodhya, a member in training of the kshatriya class. Vishvamitra was the guru. The brahmanas are able to offer guidance to every member of society, no matter their role.

Maricha tried to attack in the usual way, but something different happened. Rama reached for His bow and fitted an arrow to it without fear or hesitation. The resulting shot threw Maricha away a great distance. The demon landed in an ocean some eight hundred miles away.

This was the hammer of justice crushing the asura class, who always thinks that there is no God. They maintain this mindset until the very end, when they reach the painful discovery of all-devouring time, kala, to whom they must submit. Maricha was fortunate to receive that lesson early, but he was unable to avoid a second strike from the same Rama, one that would prove to be fatal.

In Closing:

Like from baby taking candy,
Boons of Brahma coming in handy.

Brahmana victims considered weak,
Rakshasas attacking at yajna’s peak.

But not when Shri Rama standing,
Dexterity of bow and arrow commanding.

So that Maricha some distance away landing,
Hammer of justice on him branding.