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Ramayana Reflection – Why Rama abandoned Sita
Ramayana Reflection – Hanuman in Lanka 1 – Overcoming Obstacles
Ramayana Reflection – Hanuman in Lanka 2 – Discouraged yet determined
Ramayana Reflection – Hanuman in Lanka 3 – Exceeding Expectations
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vrajaty adhaḥ prayāty uccair naraḥ svair eva ceṣṭitaiḥ
adhaḥ kūpasya khanaka ūrdhvaṁ prāsāda-kārakaḥ
vrajati — slides; adhaḥ — down; prayāti — rises; uccaiḥ — higher; naraḥ — a man; svaiḥ — by his own; eva — certainly; ceṣṭitaiḥ — deeds; adhaḥ — goes down; kūpasya — of the well; khanakaḥ — digger; ūrdhvaṁ — goes up; prāsāda-kārakaḥ — the constructor of a home;
Translation: One sinks or rises in life by one’s own deeds, just as the person who digs a ditch goes down, whereas the person who constructs a house rise up.
— (Subhāṣita-ratna-bhāṇḍāgāra, Sāmānya-nītiḥ, Verse 62)
We live in an uncertain world where many things can go wrong at any moment. To stay steady amidst such uncertainty, we need something certain to hold on to. One certain truth is that ultimately our decisions determine our destinations; we end up where we choose to go.
True, the reactions to our actions may not come immediately; the philosophy of karma explains that many nuances shape the correlation between action and reaction. The Bhagavad-gita (04.17) states that the intricacies of karma are too complex for the human mind to comprehend.
Still, we implicitly accept the principle of cause-effect correlation. Whenever we see something unexpected, say, a burn scar on a friend’s hand, we ask, “What happened?” Our unspoken question is: How did you get this scar? And this question presumes that things don’t just happen causelessly – they always have a cause. Conversely, causes do lead to effects, even if not immediately apparent.
Our capacity to be agents who choose and cause is known in philosophical parlance as our agency. This Subhashita illustrates our agency: A person who digs a ditch may well fall into it, whereas a person who builds a house can find shelter in it.
The Gita (14.18) outlines how our actions shape our destinations: if we live in the mode of goodness, we rise to higher levels of consciousness and existence; if we live in the mode of passion, we return to where we are; and if we live in the mode of ignorance, we sink to lower levels of consciousness and existence.
This principle of our agency shaping our destiny applies to our spiritual journey too. This journey is intended to raise our consciousness beyond even the mode of goodness towards Krishna, the supreme spiritual reality. The best way to spiritualize our consciousness is by practicing bhakti-yoga (14.26). If we practice devotional activities steadily, we will gradually but certainly rise towards Krishna. Thus, we will relish the joy and sweetness of proximity to the one who is the reservoir of all happiness.
Conversely, if we engage in anti-devotional activities and succumb to immoral indulgences, then we will have to bear the consequences. Even if we don’t immediately get the karmic consequences at the external level, we will surely get them internally in terms of our lowered consciousness. We will feel intellectually paralyzed and devotionally deadened, unable to process philosophical insights or relish spiritual joys. The Gita (02.44) cautions that the materially infatuated can’t relish spiritual absorption.
When we aspire to rise spiritually, we can rise not just by our own intentions, but also by Krishna’s grace. If we beseech his help while practicing the activities of bhakti, he will eagerly help us rise. And he is ready to uplift us from wherever we are presently, even if we have fallen grievously. In the Gita (09.30), he declares as saintly even those who have succumbed to a grievous lapse, as long as they stay determined in their devotion to him.
So, even if we are presently sunk in difficulty, we can take heart by remembering that we never lose the potential to rise. If we make right choices and thus show Krishna our desire to rise, he will raise us to heights far beyond what we can conceive. And […]
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Rama’s forsaking Sita is the Ramayana’s most challenged and most challenging incident. A man’s abandoning his pregnant wife because of an unproven accusation seems troublingly wrong.
Reputation
Why did Rama do such a thing? Was he excessively reputation-conscious? Did he abandon Sita just because he didn’t want his good name sullied by having a wife suspected to be impure? But if he had been so obsessed with his reputation, then why did he not remarry after sending Sita away? A king overly concerned about appearances would want a trophy queen by his side; being a queen-less king was hardly a reputation-enhancer.
As a wealthy, powerful emperor, Rama could have married anyone of his choice. He refused to remarry because he wanted to honor his word to Sita. Soon after their marriage, Rama had promised Sita that she would be his only wife. By keeping that pledge lifelong, Rama showed his respect for Sita, thereby rebutting her accusers.
If Rama had wanted to remarry, he could have justified giving up that pledge on the grounds of religious duty. As a king, he was expected to perform sacrifices meant for his state’s welfare. And tradition mandated that the sponsor perform such sacrifices with his wife. When priests pointed out this requirement and exhorted Rama to remarry, he respectfully but firmly refused. He honored the traditional requirement by making a golden image of Sita and seating it besides him during the sacrifices. By according this honor to her through her image, he proclaimed that he still considered her his wife. And that he still considered her pure, so pure in fact that her image could sit next to him in rituals that often required exacting standards of purity.
Ethical crisis
If Rama considered Sita pure, why did he abandon her? Because the ethical dilemma confronting him didn’t seem amenable to any other solution.
We need to see the actions of characters in the epics in the light of the prevailing culture and its cherished values. The Ramayana depicts a deeply spiritual culture. Therein, people saw success not just in terms of prosperity in this world, but also in terms of the spirituality cultivated during one’s journey through this world. Cultivating spirituality, in its highest sense, meant developing devotion to the source of everything, God, and harmonizing one’s whole life accordingly. In such a culture, all relations and positions were seen as opportunities for sacred service, service to God and to others in relationship with him. One service was the service of exemplifying detachment, especially from things that came in the way of one’s spiritual growth.
Most people are attached materially to their relations and positions. Such attachments can keep them alienated from God, who is the ultimate provider of everything including family members and who is the ultimate shelter after death, when all family members are left behind. Materially attached people are naturally attracted to those with lavish material assets. The person with the most impressive material assets is usually the king. If the king demonstrates detachment by not letting […]
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For me personally, the most productive aspects of my visit to the Middle East were the talks I gave on, of all things, cricket. I, like most Indians, had heard the name of a Middle East city because of the cricket tournaments it hosts. In recent years, as I have been speaking and writing on the Bhagavad-gita, I have been thinking of ideas to present its wisdom in contemporarily intelligible and appealing ways. For Indians, few things are as powerfully popular as is cricket. So, I have been thinking of ways in which the Gita’s message can be presented using cricket-related metaphors.
Such thinking was further stimulated when I came to know how an American author Steven Pressfield has used golf to present a novelized, simplified rendition of the Gita in his novel The Legend of Bagger Vance and how Satyaraja Prabhu, one of ISKCON’s leading authors, has commented on that novel with a book Gita on the Green: The Mystical Tradition Behind Bagger Vance.
Accordingly, for several years, I have been exploring ideas to write on the theme of cricket and Bhagavad-gita. Unfortunately, I have been paralyzed by a writer’s block. I was recently jolted out my self-induced paralysis on coming to know that one of my closest friends, Vraja Bihari Prabhu, was inspired by similar thoughts and has acted on that inspiration by writing a rough draft of a novel “Cricket in a Monastery.” He has serialized many parts of that novel on his blog yogaformodernage.com.
With the inspiration of his example at the back of my mind, I decided to force myself out of my creative lethargy – I chose to speak on the topic of “What cricket can teach us about life.” By Krishna’s mercy, that leap of faith led to a safe landing. My talk came out fairly well – and not only that, it stimulated a creative momentum that inspired me to speak on the same topic for two more classes, which were my last two classes in the Middle East.
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During my last full day in the Middle East, on 25th, which happened to be Ekadashi and which also happened to be Friday (the weekly holiday in the Islamic world), it worked out that I had to give five classes in three different cities. For over a decade and a half, I have been fasting on Ekadashi, taking only water or at the most ginger water or lemon water. Over the years, I have found that while fasting, speaking for several hours is not as draining as traveling to various places. During my US tour in 2015, I had to travel on Ekadashi to three places – Portland, Oregon and Seattle – and give three classes. But this Middle East Ekadashi turned out to be even more draining, and far more uplifting.
I had a morning class in one city where I spoke to an audience of three hundred on Why Rama banished Sita. Thereafter, a two-hour drive brought me to the next city, where I was astonished to see a crowd of over five hundred performing a rousing kirtan indoors. I spoke on Help your mind to learn using association and intelligence explaining how bhakti can help us manage our mind more effectively. The talk was followed by several technical and unusual questions such as:
What was the technology of the pollution-free Pushpaka vimana?
If someone says the sparks of Krishna’s splendor are enough for me, how can we connect them with Krishna?
Then, that evening, I spoke at a youth meeting on Counter the inner negative conversation of doubt and desire, where I spoke how Gita wisdom can help us counter the negativities and insecurities that the mind creates in all of us, especially in adolescence and youth.
After that, I traveled to a third city, where again nearly three hundred people had assembled in an open-air program in a garden outside a devotee’s villa. There, I spoke on “What cricket can teach us about life.”
At around 10.30 pm, when I reached the place where I was staying, I was told that that devotee had called nearly fifty of his Bhakti Vriksha members and they were all waiting. This talk was unplanned and I was dead tired. As I was about to self-righteously explode against that devotee for so inconsiderately stretching me so much, I had a flashback: over twenty-five years ago, I had one day stayed awake late into the night after an exhausting day, just to watch a day-night cricket match. That memory steeled me: If I can stretch myself for cricket’s sake, why can’t I stretch myself for Krishna’s sake?
I spoke briefly on The world sees results, Krishna sees efforts. I took my tiredness as an excuse to speak most of the talk with closed eyes, and within minutes I realized that I was absorbed in Krishna’s glories – my tiredness disappeared, and I felt solace and strength in meditating on the spiritual sound.
Irrespective of whether the content was inspiring or not for the audience, the absorption in Krishna was […]
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While in a prominent city in the Middle East, I stayed with a devotee whose house was on the seventeenth floor of a skyscraper. During my travels to Australia, USA, Canada and UK, the devotees who have hosted me have had houses ranging from one-room apartments to multi-story villas. But this house was the highest height at which I had stayed. Though I may have spoken at greater heights in hotels, I didn’t have the time to contemplate the view from there.
During the course of the day, while observing the city from the window, I could see the well-organized roadways, the crowded yet orderly buildings, the impressive domes of the mosques interspersing the concrete expanse and the skyscrapers towering above everything else. In several metropolitan Middle Eastern cities, many buildings are designed with exquisite artistry. This view was far different from the aerial view of Mumbai that I would see whenever my return flight would descend in that financial nerve center of India. This view was more reminiscent of the modernization I had seen in the West.
A major difference between the West and the Middle East, however, was the level of public sensuality. Because of the conservativeness of Islamic culture, no immodest imagery can be seen either on the streets or on the billboards. Although I could see some Bollywood actors on the billboards, their pictures were far more modest than those seen in India. The decreased sensual temperature of the culture makes it easier for spiritual aspirants to keep their mind peaceful for practicing spirituality. The phrase that popped up in my mind for describing the situation was modernization without westernization.
Ultimately, no place in the material world is fully conducive for spirituality. What spiritualizes people is their own intention to be spiritual and the guidance of saintly teachers.
Still, the principle of modernization without westernization can significantly facilitate spiritual growth. Srila Prabhupada would compare the spiritually uninformed west to a blind man and the technologically under-equipped India to a lame man. If the two would come together, if western technology could be joined together with Indian spirituality, that synergy could substantially raise human consciousness, thereby helping promote greater peace and joy, both individually and globally. In this metaphorical merger, Srila Prabhupada could be said to be recommending modernization without westernization. And that has been actualized to some extent by ISKCON, which is working to globalize the message of the Gita using the latest technology.
If India at large could implement modernization without westernization, Indians would have to struggle less for getting life’s necessities and utilities, and would have more time and energy for spiritual cultivation.
But then, categories such as modernization and westernization are porous, and influences from one can easily seep into the other. Ultimately the key to our spiritual protection and purification is not our country’s orientation, but our consciousness’ intention.
If we are determined to grow spiritually, we may still have our struggles and lapses because of our circumstances and conditionings. But we will gradually be guided by Krishna from […]
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