Leaders to Shun Ahankar and Observe Maryāda

Recently, Mr Mohan Bhagwat, Chief of Rashtriya Swaymsevak Sangh (RSS), delivered a statesman-like address at a periodic training program for RSS workers: “Jo vaastavik sevak hai …who maryada se chalta hai. Us maryada ka paalan karke jo chalta hai, who karm karta hai lekin Karmon mein lipt nahi hota. Usme ahankara nahin aata ki maine kiya” (He, who is a true worker, conducts himself with dignity. Whoever maintains propriety of conduct, he simply performs his duties; never gets attached to them; will not be overtaken by arrogance to claim the credit for the work done). Intriguingly, he also condemned the “bitterness” that was witnessed in the recent election campaign, which in his opinion can jeopardise social harmony.

In this address, which is sounding more as a sermon compelling us to ponder over, there are two keywords the import of which is far-reaching. They are: “ahankar” (arrogance) and “maryāda” (propriety of conduct), for they sound more like a model code of conduct for leaders—be they political or business leaders. 

There is, of course, ample evidence indicating that humble leaders outperform arrogant leaders, and yet we often see leaders having a hard time checking their egos at workplaces. Edgar Schein, Professor Emeritus at the Sloan School of Management, once asked a group of his students what a promotion to the rank of manager would mean to them. A pat reply was: “It means I can now tell others what to do”. It is perhaps, this “know-it-all style of leadership” that broods arrogance among leaders.

In his book, Humble Inquiry that he co-authored with Peter A Schein, Prof Edgar listed three different forms of humility. The first and the most basic form of expression that we generally adopt in social life is: “the humility that we feel around elders and dignitaries”. The second is “the humility that we feel in the presence of those who awe us with their achievements”, which indeed is a standard practice in our professional life. It is the third kind of humility, which he labeled as “here-and-now humility” that he considers as the most relevant for business leaders to achieve the mission of the organization but rarely observed. 

Now, the question is: why practicing “here-and-now humility” is so rare among leaders? Schein offers an explanation: A leader feels that his status turns inferior to the other when he asks him to perform some work for accomplishing his goal. He also feels that he is required to be humble in such situations. Hence, people often would rather prefer to give off the task than to admit their dependency on someone else. 

In Rāmāyana we come across a scene that is worth recalling here. Rāma, amidst the sound of kettle drums and couches, arrives in Lanka. Hearing the sounds, Rāvana summons his ministers to chalk out his further course of action. Malyavan, the maternal grandfather of Rāvana, a sagacious ogre, in an attempt to convince him about his folly, says: “That monarch, O King who is well-versed in the fourteen sciences and follows the path of prudence enjoys sovereignty for a long time and brings his enemies under subjection … our enemies who have embraced virtue and renounced evil are stronger than we …beholding dreadful portents, I foresee the extermination of all the ogres … Therefore, conclude peace, O Rāvana, with Rāma” (VR 6-35:7-37). 

But Rāvana, in his intoxication of power, abuses him thus: “This noxious and harsh utterance … has not caught my ears …I fear I have been told such harsh words by you either because of spitefulness to me, … or because of your predilection to the foe or because you were incited by the enemy to do so”. In that hubris, he goes on to claim, “Of whom will Rāvana entertain fear in an encounter”. Further, he proudly declares: dvidhā bhajyeyam apy evam na nameyam tu kasyacit / … (6-36:11)—I would fain break in two, but would never bend before anyone…” 

And, we all have seen how the fate of such leaders ends. It is thus evident that though ahankar gets attention, it is the modesty that gets results. Which is why, leaders in all walks of life may have to feel confident of themselves to be humble to admit that they don’t have all the answers and have to reach to people for right answers. 

It is from shunning the trait of ahankar, which emanates from self-belief, that Maryāda stems. Maryāda is a finely honed sense of rectitude in one’s behavior. This is an adjective that is often used by Vālmki to define the character of Lord Rāma and present him as the ideal role model. 

We come across a beautiful scene in Yuddhakānda that depicts the unimpeachable courtesy (Maryāda) for which Rāma is known. In the course of great fight with Rāvana, Rāma in his anxiety to stay focused on destroying Rāvana once for all, asks Mātali, the charioteer sent by Lord Indra, to advance the chariot swiftly towards the enemy’s chariot, without confusion and with steady heart and vision. Then suddenly, as if wondering how a mortal like himself could instruct Mātali, an immortal sent by Indra, lord of gods, he hurriedly says: “smāraye tvām—I am reminding you, na śikshaye—not teaching you” (6-106:13). As an occupant of the chariot, it is not wrong of Rāma to instruct the charioteer to operate the chariot in whatever way he wishes to gain advantage over the opponent. But Rāma, the Maryāda Purushottam, man embodied with a sense of honor, not mind to seek charioteer’s help humbly—“I am reminding you; not teaching you”—so that he gets the best of his attention in handling the chariot. That is the excellence of Rāma’s character. And indeed, Mātali, being extremely gratified with these words, drives the chariot as desired by Rāma (6-106:14). 

It is the maryāda sans ahankar that is the most effective and sustainable mindset which serves the leaders who aim at mighty goals in a world full of unknowns. 

** 

‘Mano Hi Hetuh…’ — Mind is Instrumental for Either Good or Bad Deeds

 

All the exertions of man emerge from the mind and hence the wise endeavor to steadying and stilling it.

 **

We all still remember Enron and its meteoric rise and fall. But what we have perhaps, forgotten or less noticed is: followers fudging the accounts as ordered by bad leaders with eyes wide open and on free will. That is what we learn from Wesley H. Colwell, former chief accountant of Enron, who admitted to manipulating earnings on two occasions in court. Similarly, Paula H Rieker, secretary to Enron’s board testified in court about Skilling’s order to make “last minute changes in earnings results to put them in line with analysts’ expectations”. Narrating this story, Barbara Kellerman, author of the book, ‘Followership’ frames an axiom: “To oppose a leader who is bad—ineffective and/or unethical—is to be a good follower”. 

This whole episode takes me to Vālmiki Rāmāyana, the oldest epic of India. We all know, at the behest of King Sugriva, Hanumān, Jāmbavan, and Angada proceed southwards along with the monkey force to search for Sita. Hearing that Sita is taken to Lanka, they wonder how to cross the ocean. Finally, encouraged by Jāmbavan, Hanumān, like a comet spanning the whole sky, takes his flight above the sea and having crossed it, lands on Mount Lamba in Lanka. 

Then going on to Mount Trikuta and taking a look at the city of Lanka, he wonders if it could be conquered. He then decides to first search for Sīta. His loyalty to the task can be gauged from his worrying that because of him Sīta should not be put into any trouble. He, therefore, adopts a crafty means, for there is no better way to outsmart crafty people than through craftiness. So, he assumes a microscopic shape. As the moon spreads coolness across Lanka, he starts the search for Sīta assiduously in the abodes of Prahasta, Kumbhakarna and others. There is no trace of Sīta. He then enters the interiors of Rāvana’s castle. Even there he cannot find Sīta. 

Then he enters the pleasure resort of Rāvana. Later, he enters Rāvana’s feasting room. Seeing the wives of others sleeping ... lying down in puris naturalibus, Hanuman wonders:  “dharma lōpaṅ kariṣyati” (5-11:37) might ruin his dharma”. Indeed, he questions himself, “Is he, by watching these ladies, transgressing the moral code?”

He then arrives at an answer: ‘Yes, I have seen these women of Rāvana, but not with any foul intention. Nor did any passionate feeling arise in my mind—“na hi mē manasaḥ kiñcid vaikṛtyam upajāyatē (5-11:40). Another bright assurance strikes his mind: manō hi hētuḥ sarvēṣām indriyāṇāṅ pravartanē / śubha aśubhāsv avasthāsu tac ca me suvyavasthitam (5-11:41)—it is the mind that propels all the sense organs to do good or bad deeds, and that mind of mine is firmly established in righteousness. 

Yet, this argument is likely to raise another doubt: “Is it alright to do a deed that is improper simply because the motive behind it is right?” It appears that even Hanuman faced this doubt, for he wonders: “Nānyatra hi mayā śakyā vaidēhī parimārgitum (5-11:42)—it is not possible for me to look for Sita elsewhere, for striyō hi strīṣu dṛśyantē sadā samparimārgaṇē—in such searching, one must perforce, look for a woman among women only, but not in the herd of female deer (5-11-:43). 

The takeaway from this introspection of Hanuman is: To be on the right path, one has to constantly introspect over the deeds being contemplated/performed. That alone enables one to detect one’s mistakes/follies. Identification of mistakes offers scope for negation: to correct the misdeeds committed. Following it, if one could substitute the negative feelings behind such misdeeds contemplated/committed with Sadbhavana goodwill, it paves the way for one to always remain on the path of righteousness. To sum up, introspection is the first step toward the path of good conduct. 

Now, let us transpose this discussion to organizational context and reconnoitre its implications for the workforce.  A company is after all an aggregation of humans working for accomplishing certain common goals. So, there would be a leader, leading the followers toward the goal. In its pursuit, followers are expected to be loyal to the organization and the leader. Examining the link between employee loyalty and profitability Benjamin Schneider, professor emeritus at the University of Maryland has shown that the employees’ loyalty-related attitudes precede a firm’s financial and market performance.  Researchers at the University of Pennsylvania found that spending 10 percent of a company’s revenue on capital improvements increased productivity by 3.9 percent while spending the same amount on developing employee capital simply doubled it — productivity increased by a whopping 8.5 percent. 

However, management theorists also point out that ‘loyalty’ here does not mean ‘blind loyalty’—of surrendering one’s values to the cause of the organization. It means that as the wise and prudent Hanuman introspected about his searching for Sita in the harem of Rāvana and fearing that it might ruin his dharma—“dharma lōpaṅ kariṣyati”—and analysing its righteousness or otherwise critically and only upon satisfying its correctness moving forward, even followers of a leader of an organization should not ignore their ‘moral compass’ while being loyal to their leader. For, according to Timothy Keiningham and Lerzan Aksoy (2009) —co-authors of the book, Why Loyalty Matters— loyalty, like any virtue, if it goes too far, there is a danger of it becoming toxic, as has happened in the case of Enron.

 **

 

Sri Sita Rama Kalyana Mahotsavam …

 

Under the protection of Sri Rama and Laksmana, sage Viswamitra completes his 6-day sacrificial proceedings. Viswamitra then tells Rama, “I stand accomplished of my purpose. You, the illustrious hero, have carried out my bidding and the name of Siddhasrama has been justified.”

Next day morning, Rama and Laksmana, greeting Viswamitra and other Rsis, submit thus: “What injunction of yours we should carry out.” Then, with the nod of Viswamitra, Rsis tell them: “Janaka, King of Mithila, is about to perform a most pious sacrifice. We shall all go there. There you ought to see a marvelous bow, which no one could so far, including gods, bend.”

Thus, Viswamitra, accompanied by Sri Rama and Laksmana, and other Rsis, proceed towards Mithila to watch the bow-sacrifice of King Janaka. On the way, they break their journey on the bank of Sona at sunset. Later, crossing the Sona, they reach the bank of Ganga and spend the night there. There at the request of Rama, Viswamitra narrates to him the story of the origin of Ganga. Later, on the way to Mithila, as Rama enters the hermitage of Gautama, Ahalya redeems her celestial form. She then offers hospitality to the two brothers as enunciated in the scriptures. Everyone rejoices the occasion.

Viswamitra, Rama and Laksmana, and others finally reach Mithila. Nearing the hall of the Vedic ritual of Janaka, Rama, expressing his praise for the arrangements made by Janaka for the ceremony, prays to Viswamitra that he may decide on a cottage for them too nearby. On hearing the words of Rama, Viswamitra arranges a camp at an unfrequented place that has refreshing water.

On hearing that Viswamitra arrived at the ceremony, King Janaka, keeping his family-priest, Satananda, afore, rushes to Viswamitra and receives him with all humility by offering hospitality as prescribed by the scriptures. He then submits, “You have blessed me with your arrival at my sacrificial grounds along with many sages. Permit me to continue my sacrificial vow for twelve more days. After that, you could also watch the gods who appear to receive their sacrificial offerings.” Turning to the two valiant lads who look like a pair of gods descended on the earth, Janaka questions Vishwamitra as to whose sons are they. Informing that they are the sons of Emperor Dasaratha, Viswamitra narrates the whole story thus far happened.

Hearing how Ahalya was redeemed by Sri Rama, Satananda, son of Gautama and Ahalya, and rejoicing, he narrates to Rama the story of Viswamitra. On hearing the glorious narration of Satananda, King Janaka, praying to Viswamitra to grant him leave as it is time for him to perform religious rites, and also to be pleased to pay a visit to him the next day, returns to his palace.

Next day, Janaka, calling on Viswamitra, prays to let him know if there is anything that he can do for them. Then Viswamitra apprises Janaka about the eagerness of Sri Rama and Laksmana to see his superb bow. With their desire fulfilled, the two princes will return as they would. Janaka then reveals to them the glory of the bow and also tells them how he got it. He then narrates how he got Sita from the track of the plowshare while plowing the plot set apart for a sacrifice; how she grew up as his daughter; the rulers of the land approaching him suing for his Sita; his bringing out the bow of Lord Siva and asking the princes to prove their valour by stringing it, and none were being able to toss it even; his rejection of them; angered by his rejection, all those kings inflicting sufferings on his city; his praying the gods and as they pleased with his prayers their granting him an army complete in all four limbs and with it his driving away of the villainous kings from his capital.

“I shall now show that splendid bow to Sri Rama and Laksmana as well.” He also says, “if Rama strings this bow, I promise to give away my daughter, Sita, to the son of Dasaratha.” Hearing the narration of Janaka, Viswamitra then asks him to show the bow to Rama. Janaka then orders his ministers: “Let the heavenly bow, adorned with sandalwood paste and garlands, be brought here.”

As commanded, his ministers coming back with an eight-wheeled coffer in which the bow of Shiva is ensconced, tugged by five thousand tall men of illimitable energy who could somehow tug it in, announce: “Oh king and sovereign of Mithila, here is the select bow …” Listening to his ministers, Janaka then submits to Viswamitra and to both Rama and Laksmana too thus: “Here is that exquisite bow, Oh, Brahman, which is held as a time-honoured bow by the lineage of Janaka kings … Oh, eminent-saint, such as it is... let this be displayed to those two princes... “As prayed for by Janaka, Viswamitra then says to Sri Rama, “vatsa rāma dhanuḥ paśhya—Child Rama, behold the bow!”

Rama, opening the chest in which the bow is placed, and beholding the bow forthwith, says: “idam dhanurvaram brahman saṃspṛśhāmi iha pāṇinā / yatnavān cha bhaviṣhyāmi tolane pūraṇe api vā ( 1-67-14)— I hereby hold with my hand this heavenly bow and shall try to toss it on my palms and even to bend it.” “Bāḍham—Amen!” said the king and the sage.

As everyone is watching, Sri Rama playfully seizes the bow in the middle, sets the string to the bow, and as he bends it, lo! making a loud noise, it breaks into two in the middle.

Feeling relieved, Janaka submits to Viswamitra thus: “I have witnessed the prowess of the son of Dasaradha.. his feat is marvelous, inconceivable, and was never thought of by me. My pledge that Sita can be won only through valor stands redeemed today. My daughter, Sita who is dearer to me, remains to be given away. With your permission, I will send my counselors to Ayodhya to bring the Emperor to Mithila.”

Accordingly, Janaka’s counselors, on reaching Ayodhya, inform Dasaradha how Sri Rama broke the bow of Janaka and won the hand of Sita, his daughter. They also convey to him their master’s message sent with the consent of sage Viswamitra thus: “O illustrious King, by exhibiting his valour, your worthy son has decisively won my celebrated daughter. I have to now redeem my pledge by giving away Sita to that exalted soul. Be pleased to sanction it. Accompanied by your preceptor and your family priest, ‘O King, come soon and bring my pledge to completion’”.

Dasaradha is delighted to hear the news. He then, taking the consent of sage Vasistha and Vamadeva as well as his counselors, proceeds to Mithila for the wedding. They are received with signal honor by Janaka and his people and are lodged comfortably.

Later, at the instance of Dasaradha, Vasistha glorifies the race of Ikswaku at the Janaka’s palace. Recounting his own pedigree, Janaka offers the hand of his two daughters, Sita and Urmila to SriRama and Laksmana, respectively.

Vasistha and Viswamitra jointly ask for the hand of the two daughters of Kusadhwaja, brother of King Janaka, in favour of Bharata and Satrughna and Janaka acquiesce to the proposal. Then Janaka submits to sage Vasistha thus: “kārayasva ṛṣhe sarvān ṛṣhibhiḥ saha dhārmika / rāmasya loka rāmasya kriyām vaivāhikīm prabho (I.73.18)—O pious seer, along with the other sages, conduct the nuptial ceremony of Sri Rama, the delight of the world, my lord!”

Saying, “Amen” to Janaka, Vasistha, placing Viswamitra and Satananda at his head, prepares a sacrificial altar at the center of the pavilion according to the scriptural ordinance and gets it decorated on all sides with sandal paste and flowers.

After that, duly escorting Sita, adorned with all the jewels and having comfortably seated her before the sacred fire opposite Sri Rama, Janaka then says: “…iyam sītā mama sutā saha dharma charī tava / pratīchchha cha enām bhadram te pāṇim gṛhṇīṣhva pāṇinā (I.73. 25, 26)—This Sita, my daughter, is going to be your helpmate in discharging your sacred obligations. Take her hand in your own and accept her. May god betide you! She will remain exclusively devoted to you. She will ever follow you like a shadow.” Saying so, Janaka forthwith pours water through his hand into Rama’s hand, consecrating the Kanyadan—giving away of his daughter to Rama as his wife—by the recitation of mantras.

Following Rama’s Kalyan, Janaka invites Laksmana to accept Urmila, Bharata the hand of Mandavi, and Satrughna the hand of Srutakirti as the wife and be married.

Hearing the request of Janaka all the four princes, grasping the hands of the four princesses, going clockwise around the sacrificial fire, the altar, as well as round Janaka and the sages, go through the rest of the rituals of marriage.

Next day, taking leave of Janaka, Dasaradha leaves for Ayodhya along with his sons and their newly-wedded brides.  

**

 Source: Adapted from Valmiki-Ramayana, Gita Press; www.valmikiramayan.net 

Images: Thanks to artists who displayed them in Google.

 

Hi! Cultivate ‘Hope’, the Vital Spark of Life

Once, Martin Luther King said: “Everything that is done in the world is done by hope.” “Yes”, it is the sole driving force behind mankind’s dreaming, planning, and its very existence. In fact, no one can survive without it.

As we all know, life is, after all, a contest of light against darkness, joy against despair. Yet, all of us do hope, most of the time, for it is perhaps natural to man. Hope is as natural to mankind as sprouting is for seeds. Indeed, as Samuel Johnson said, "hope" is "perhaps the chief happiness which this world affords". 

Every morning is a new beginning and most of us spring out of the bed dreaming of a pretty day. Hope is written large on earth and sky and all that breathes. 

Hope, though natural and vital for mankind, could as well get exhausted, as we grow. And that is where we need to regain hope by “hoping for the moment". This necessitates that one has to summon hope and learn to look forward to the beauty of the next moment, the next hour—the promise of a good meal, a rise in pay check etc. 

Hope is a frame of mind or a climate of heart that helps nurture a positive orientation towards work/life. Such a positive orientation transforms the given labor into an entity of love and to that extent performance stands enhanced. 

Hope alone enables one to fight against odds and realize one’s full potential. It indeed strengthens our ability to execute a given task excellently. It is often noticed that average people strengthened by faith do perform extraordinary deeds. That’s why, one has to fondly summon “hope” to “lead us from triumph to triumph in the long journey of life”. 

A man driven by hope attempts to analyse the situation with greater objectivity. Realistic analysis, exploration-insights, problem solving efforts are his/her hallmark. Instead of being overwhelmed with disappointment and losing interest in work, he, “learning from mistakes” moves forward with a detached look at disappointment. 

Hope, indeed, enables one avoid falling into the trap of disappointment and its after effects such as alienation, rebellion, complaint, or abdication of action and helpless-anger. This approach automatically generates a positive feel in him/her. He/she asserts: “my identity does not wax or wane with each promotion or non-promotion and I realize that I cannot always predict the outcome of my efforts.” 

This frame of mind leads to an understanding, appreciation, and acceptance that results matter but “I shall not mortgage my existence to it”. One learns to accept that all factors do not necessarily be under one’s control. 

When one looks at “disappointment” from this frame of mind, it appears as a transient phenomenon. It enables one to stop for a while to understand “WHY” and move on to develop ways and means of facing and coping with them and similar other situations in various contexts—at work, in the family and in the social context—without ascribing hidden motives to self and others. 

Such a positive orientation—of being on the “hope-cycle”—builds up confidence that helps one carry on, no matter what happens. Confidence helps one recover quickly from negative experiences. A confident person uses various strategies to get up and put himself together quickly. 

Such confident people talk to themselves gently, see some humor in their situation, refuse to see the situation as a total disaster, do not waste time fumbling alone and readily ask others for the help they need. 

They refuse to endlessly fret and brood over what has happened but focus more on learning from mistakes instead of feeling ashamed of them. These humane ways of dealing with “falls/disappointments” help one to put the pieces together with much less effort and bounce back into action. 

That’s what even Lakshmana, watching dejected Rama lamenting about his absent wife at Pampa Lake, nudges him to get up and courageously search for Sita, saying: “Utsāhō balavān ārya! ... 'O revered Sire, enterprise is supreme strength. Nothing is difficult in this world for one who is up and doing; “utsāhavantaḥ puruṣā nāvasīdanti karmasu…(Vālmīki Rāmāyaṇa 4.1.121, 122)—Enterprising men will never be disappointed in their mission”. And, as you know, enterprise and entrepreneurship are the by-products of ‘hope’. 

So, let us cultivate hope! And, make life more enjoyable, fruitful …. 

It’s not what you serve, but how you serve is what Counts!

Some people have the knack of making guests feel that your presence is verily desired by them. You simply feel at home in their presence. Time blows off in their company like a feather in the wind. Even a plain glass of water offered by them tastes no less than ambrosia.

All because of the ‘grace’ with which they offer it. For, grace is the beauty of intention and execution. Grace is simply beauty in motion. It reflects in their walk, in their talk, indeed, in everything they do… And it is this gentleness that enables one to reach out and connect with even strangers. It builds bonds and even sustains them. In short, it makes both the receiver and the bestower happy.

And of all, it is the ‘voice’ that comes first in reflecting one’s grace. It is not for nothing that grieving Lear said of Cordelia: “Her voice was ever soft, gentle and low”. ‘Gentleness’, be it in man or woman, is always looked at as an excellent trait. It has always been admired. Indeed, its significance has been relished by men and women across the ages.

For, such a mind-set of gentleness makes exchanges between people easy and portrays openness in their interactions, a much sought-after quality among people. The resulting generosity, and warmth simply welcomes even a stranger into their abode. This welcoming of others into their fold with warmth, honours and pleases the visitors so much that when they leave, they will want to return. No wonder, if these people have acted thus out of their belief in the philosophy: the more you give the more you receive.

Intriguingly, this portrayal of ‘grace’ either in receiving the guests or in serving them didn’t appear to be that optional during Rāmāyana’s time. It indeed looks as though mandated upon people to ardently practice it—at least, that is what the impression one gets from the following scene from Rāmāyana. On being advised by sage Vasistha, King Dasaratha undertakes to perform Aśvamedha yagna in order to supplicate the gods for begetting sons.  As arrangements are in progress, Dasaratha says to Vasistha, "O foremost among ascetics, you are an affectionate friend and most reverential spiritual guide to me. The burden of performing the sacrifice which has since commenced shall be borne by you". 

Vasistha, having thus taken over the responsibility of conducting the Yagna sacrifice as per the Sastras, summoning Sumantra, the minister, advises him to invite all those kings of the earth that are righteous. He also advises him to invite people of all sects from all the kingdoms in scores duly honoring them.

Thereafter Vasishta, summoning those Brahmans who are experienced in the sacrifice related activities, venerable and righteous architects, skilled workers, brick makers, carpenters, diggers, artisans, account keepers, dancers and actors, men versed in scriptures, advises them to ensure that all the rituals relating to the Yagna are carried out  as per the Sastra. Similarly, the guests are provided with all the comforts and treated well.  

Interestingly, Vasishta also instructs the Brahmans that the people coming from jānapadasya rural areas also should be treated according to tradition with due satkṛtya respect, but not līlayātu  in a careless way (I.13.12).

Importantly, he instructs that “sarvē varṇā yathā pūjāṅ prāpnuvanti susatkṛtā: / na cāvajñā prayōktavyā kāmakrōdhavaśādapi (I.13.13) people from all castes should be well-treated with respect. There should be no insult to any one through kāmakrōdhavaśādapi greed, anger or lust.”

He goes on appealing to them that “everything must be well-managed. However petty a deed may be, nothing should be left out”. And importantly, they are asked to “carry out the work with prītisnigdhēna cētasā love and affection in their hearts”.

Finally, Vasishta, drawing the attention of Brahmans who are responsible to serve food to men and women coming from various places for the Yajna sacrifice, warns them thus: “avajñayā na dātavyaṅ kasyacillīlayā.pi vā / avajñayā kṛtaṅ hanyāddātāraṅ nātra saṅśaya (I.13. 30) Nobody should be offered anything with avajñayā insult, or līlayāpi casually. Anything given with contempt undoubtedly results in the destruction of the donor.” This dictum of Vasishta makes it clear that it is not what is served but how it is served to guests is what counts in making people happy. And to ensure that it happens in the way it is desired, he warns them that serving food with contempt is harmful to the dataram donor.  

This sane advice of Vālmīki Maharshi commands our attention and perhaps wills that we must reflect on it and cultivate the habit of executing everything that we do with prītisnigdhēna cētasā love and affection in our hearts, for it alone ensures success, and never ever to offer anything to anybody with disregard. It is to be remembered here, that anything given casually creates discomfiture in the receiver. And certainly as donor that is not for what one is volunteering to give—rather it is offered to comfort the other. And, that’s what grace is all about!

Sri Rama, the Sthitaprajñah

In consultation with his counsellors, King Dasaratha decides to install Sri Rama as Prince Regent. He then summons Sri Rama immediately to his presence.  On his arrival, with folded hands, Dasaratha informs him that he has decided to install him as Prince Regent the very next day. So, he asks him to observe certain sacred vows, along with Sita, as a preliminary to installation. Rama then goes to his mother and takes her blessings.  He then retires along with Sita to his own palace.

The next morning, Rama was summoned by the King. He drives in state to his gynaeceum. On reaching, he offers salutations first at his Royal father’s feet and thereafter at Kaikeyi’s. Summoning his strength, Dasaratha could hardly utter “Rama”. But he could neither cast a look at Rama, nor speak further. His eyes are blinded by tears. Seeing the unusual appearance of the King, Sri Rama senses something amiss. Then turning to Kaikeyi, Sri Rama, saluting her says “I hope no offence has been unwittingly committed by me … What is this agitation in the mind of the emperor due to? Please enlighten me correctly about this.” 

Kaikeyi then replies thus: “Th e King is neither angry nor is there any anguish troubling him … Having granted me a boon in the past, this monarch repents now in the same way as a commoner … If you implement whatever the king says, irrespective of it being good or bad for you, I shall reiterate everything to you.” 

Distressed by her comments, Rama says: “How shameful for me to hear such words expressing doubt about my devotion to my father … At the bidding of my father I am prepared to leap into fire … O, Glorious lady! I shall do that which the king desires …I give my plighted word …” 

“Then listen carefully,” says Kaikeyi. “As against the promised boons, I solicited the king to install Bharata as Prince Regent.  Two, I asked him to exile you to forest for fourteen years … Oh! Rama! … implement this pledge and deliver the king from the delicate situation.” Although Kaikeyi spoke unkindly thus, Rama did not yield to grief at all. 

Rama then responds to the ordering of Kaikeyi, his stepmother, thus: “If I have to do whatever action is dearer to my revered father, that action is just done in all respects even by renouncing life … Indeed, there is no greater piety than service to one’s father or his bidding … here do I proceed to forest without calling in question the command of my father.” 

Here, the poet says that the uttering of banishment by the queen has no impact on Rama: “Not a muscle moved on the noble countenance. It shone in full lustre as it always did. He simply appeared, as if he was still on the high tide of prosperity and power. He did not show the slightest unhappiness or disappointment.” 

Offering obeisance at the feet of his father who has fainted and also at the feet of ignoble Kaikeyi, Rama walks out in — mahādyutiḥ—great brilliance. 

Straight from there, Rama goes to tell about his banishment to his mother. But while telling the sad news to his mother, the poet says that Rama controls “his unhappiness within his own heart”. Which means, there is unhappiness, but he conquers it. It becomes still worse when he has to convey the news to Sita, his wife. In spite of the depressing nature of the circumstances, he conquers the momentary disturbances and maintains equanimity brilliantly. 

That is what is meant by being a Sthitaprajña—neither is he elated at the prospect of becoming Prince Regent nor did grieve at the loss of it.

 

Is Surpanakha violently punished for acting on her sexual desire?

Wrapped in the sweet simplicity of white lungi and an airy banyan,  heaving hundreds of sighs as the heat wave of Rohini karthi’s —traditionally, the hottest fortnight of the year—morning with Hindu in one hand and a coffee tumbler in the other, managed to drop myself into the chair at the threshold. Weaving the towel across the face peeped into the main pages of Hindu… Once finished it, picked up Friday review…and as I lazily turned the pages my eyes, caught by the caption: ‘Feminine Mythique: Of Sexual Desires and Women Scorned”, suddenly brightened… Fancied by the author’s name, Arshia Sattar and her academic status, I ran through the column with interest.

As I reached the fifth para, all that languor of the summer morning vanquished by the lines:

“In the Ramayana, Surpanakha declares that she is attracted to Rama, a man who is not her husband. This is something that rakshasa women are allowed to do (as are apsaras), but Surpanakha is horribly and violently mutilated as a consequence of her candour. She is punished for acting on the sexual desire that she feels.”  

Stirred by this ‘oversimplification’ I ran to the shelf and pulled out the Gorakhpurwala’s Valmiki Ramayana and rushed to the Aranyakanda, particularly that Sarga where this episode is narrated. It reads as under:

As the long-armed Rama, appearing like the Moon in conjunction with constellation Chitra, seated with Sita in the cottage deeply engrossed in conversation, there appears a demoness. The ogress, known as Surpanakha, with an ugly face, large belly, deformed eyes and coppery hair, looking monstrous and overridden by passion, asks Rama in a frightful voice: “Who are you to be here in our region? This is the jurisdiction of my brother. What is the objective of your visit? Tell me the truth” (3.17. 5-13).  

Being a straightforward man, Rama reveals thus his identity unhesitatingly and truthfully: “There is a king named Dasaratha. I am his eldest son known among the people by the name of Rama. He is my younger brother, Laksmana. She is my wife, the princess of Videha, known by the name of Sita. Bound by the command of my father, the king, and my mother and seeking to discharge my sacred obligation to them I have come to stay in this forest. I now want to know of you: Whose daughter are you? What is your name and whose wife are you? Tell me truly what for you have come here” (3.17.16 - 20).

Surpanakha then replies: “I am an ogress. Surpanakha by name, and capable of assuming any form at will. I haunt this forest alone. I have a brother called Ravana, the valiant son of Visrava. The very mighty Kumbhakarna too is my brother. Vibhisana is my third brother. He has of course none of the activities of an ogre. My other two brothers, Khara and Dushana, are well-known for their valor on the battlefield. I definitely surpass them all in point of valor.” She concludes her immodest speech by making horrid advances: “O Rama! Ever since I saw you, I am struck with your beauty and wish to have you as my husband. I am richly endowed with power. What can you accomplish with Sita? Being frail and ugly too, she is not worthy of you. I alone stand as a match for you. I will gobble up your brother along with this ugly, vile, hideous human lady with a sunken belly, Sita. Freed from these impediments, you and I can wander forth in the forest—beholding the peaks of mountains—and enjoy ourselves to our heart’s content.” (3.17. 22-29)

Rama, of course surprisingly, much against his known value system, perhaps, to have a little fun out of this stupid lady, Surpanakha, says something which is quite against his known character: “O lady, I am already married. Here is my beloved wife. For ladies like you, the presence of a co-wife is most painful. Of course, here is Laksmana, my younger brother. He is anujaḥ tu eṣa me bhrātā śīlavān priya darśanaḥ / śrīmān akṛta dāraḥ ca lakṣmaṇo nāma vīryavān (3-18:3).  He is seelavan—man of good conduct. He is priya darśanaḥ—good-looking. He is akrutdaar—unmarried. He will prove to be a— anurūpaḥ bhartā (3-18:4)—husband worthy of your beauty. He will be a fitting husband for such a one as you. Take to him. Don’t bother me” (3.18.2-5).

Hearing what Rama said, Surpanakha—deluded as she was with lust—suddenly turns to Laksmana and says: “Possessing as I do an excellent complexion, I shall be a wife worthy of this comely form of yours. You will happily wander through the entire range of the Dandaka forest with me.” Then Laksmana smilingly replies to Surpanakha: “That gentleman is my master. I am his servant. So, if you marry me, you will have to be the servant of a servant and also be the servant of Sita too. So, O large-eyed lady, be a happy younger wife of my elder brother, who is fully endowed with all riches. enām virūpām asatīm karālām nirṇata udarīm / bhāryām vṛddhām parityajya tvām eva eṣa bhajiṣyati (3-18:11)—Why should he be tied down to a deformed, vile, hideous and aged wife with a sunken belly? He will abandon her and take you.” This is again unusual for Laksmana to speak thus.

The hideous woman, however, not being able to understand that they are making fun of her and in her infatuation, goes to Rama saying, “Now look here. I am going to marry you. If you think this vile, hideous and aged wife is an obstacle, I shall devour her right now while you are looking on”(3.18.16).

Saying so, as she with eyes flaming amber ran to the fawn-eyed Sita in great anger like a giant meteor (3.18.17),Rama, restraining Surpanakha, who was falling upon Sita like the noose of death (3.18.18), angrily tells Laksmana: “You should in no case jest with cruel and unworthy people. See how Sita narrowly escaped from being devoured by the ogress” (3.18.19), and commands Laksmana “to deform the ugly, vile, highly wanton and big-bellied woman” (3.18.20).

Hearing Rama, the angry Laksmana drawing his sword, chops off her ears and nose (3.18.21) while Rama looks on. Roaring in a hoarse voice, Surpanakha runs away into the forest (3.18.22).

Having read the original, I felt all the more difficult to put up with this ‘over-simplification’. At the same time it is hard to believe that this hard core academician could ever be erring in drawing conclusions! This dilemma reminds me of Flaubert’s advice to a fellow writer: “Everything which one desires to express must be looked at with sufficient attention, and during sufficiently long time…” And this need is perhaps, all the more high when writing about epics that stood the test of time!