True bhakti

The Tamil poet Kambar said of Rama, that those who saw His shoulders, continued to see only His shoulders.

Those who saw His feet saw nothing else. But this is not a matter of surprise, for who can see the Infinite One in His entirety?

Every aspect of Him is enough to hold our attention forever. So where is the question of our turning our attention from one aspect of the Supreme One to another aspect of His? Can He be comprehended so easily?

One would think that if a person could see nothing but His shoulders, there must be some defect in the person's vision. But Kambar describes those who saw Rama as having sharp vision.

The fault was not theirs. The reason for their focus lay in the greatness of Rama. What they saw was so great, that taking in everything was impossible.

When we say we have seen the sea, do we mean that we have seen the sea up to its other end? What we mean is that we have seen a portion of it. If that is the case with the ocean, what of the One who made the oceans? Can we expect to see all of Him?

But He can be reached through love, said Damodara Dikshitar.

All He expects is a simple offering of flowers. Or if even that is not possible, then just a sloka that we know should do. If even that is not possible, then just love towards Him will do. But when we worship God, we must not place before Him a list of our demands.

In other words, our bhakti must not be to get something in return. We must expect nothing in return.

The joy that devotion towards Him brings knows no bounds. Devotion towards the Lord with a view to attaining something can never qualify as true bhakti.

There have been devotees like Tukaram, who did not even seek moksha as a boon from God. God is the embodiment of love. His body is made of love.

He can be reached only through love. He can be likened to a mountain in His greatness. And yet this mountain can be held in the fist of love.

The Omnipotent One submits to His humble devotees, who seek nothing from Him, and whose bhakti is not with a view to getting some boon from Him.

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Teachings on human conduct

The Mahabharata lays emphasis on good conduct and virtuous behaviour. A deferential(i.e., courteous) attitude to the superiors, performance of yagas and sacrificial rites, adherence to truth, freedom from anger, pride, lust and avarice(extreme greed for material wealth) — are to be practised by those desiring to be virtuous.

Those who reflect upon the sense of the scriptures with patience and carefulness develop good behaviour, said Srimati Prema Pandurang in a lecture. They are devoted to the study of the Vedas and follow only the practices of the honest and the good.

But those who do not have faith in the Sastras tend to become self-indulgent and mock, belittle or ignore the tenets enjoined in the scriptures. If they thus fall into wrong ways, they invite their own downfall.

The Yaksha Prasna episode is a dialogue between a Yaksha and Yudhishtira. The questions have a bearing on the philosophical and metaphysical aspects that govern human nature and conduct. A vast range of subjects is covered and Yudhishtira, by virtue of his upright nature and adherence to the code of Dharma, is able to promptly answer the questions accurately. The dialogue is a manual for good living and an individual would gain insight into the matter of dealing with problems that may arise when he relates to family, society, and country.

The story of Rantideva teaches a valuable lesson in sharing and caring for fellow beings. He spent his entire wealth to feed the hungry and the distressed people during a famine.

He vowed to observe a fast for 48 days without food and water; and at the end of it, even at the risk of his own life, he did not hesitate to give up the last morsel of food and the drop of water that he was about to partake.

He stated that he did not seek the bliss or attainment of the eight siddhis or even freedom from the cycle of birth. His only desire was to empathise with the sufferings of beings and serve them so that their misery could be alleviated.

The Rig Veda hails the man who cares for the poor and the hungry, and asserts that not only will he really enjoy his food but his charitable and philanthropic acts will confer on him plenty of wealth and friends who would offer help in times of need.

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The people's grief upon the Lord's separation

The people of Ayodhya sensed Lord Rama's imminent departure (along with Sita and Lakshmana) to the forest when He began giving away His possessions as charity, in keeping with the practice of the times. They were shocked, disturbed and filled with grief.

Sage Valmiki describes this grief of the people in moving terms. He says the people feel extreme pain at the thought of the hardship inflicted on this protector of the world, as a tree which acquired flowers and fruits is damaged by injury caused to its root. If the root of a tree is affected, the tree falls; in a similar manner, the people depended on Rama as a root and His going away would render them rudderless since He is their supporter. Their anguish is similar to the one undergone by organisms in water when they are afflicted by water scarcity in summer.

The same sentiment is expressed in the context of Lord Krishna's departure from Gokula, said Sri B. Sundarkumar in a lecture. Akrura, an emissary of Kamsa, came to the land of the Vrajas to take Krishna and Balarama with him to Mathura to attend a bow festival at Kamsa's court. The entire country was unable to bear the separation.

The Gopikas became sorrow-struck at this turn of events. Even the trees began to stoop, the sun looked eclipsed, and the ponds withered without water. There was no life in nature. Krishna left behind not only the sorrowing Gopikas but also the grief-stricken animals and trees of the forests and was gripped by the thoughts of the Gopikas.

Rama then bestows parting gifts to Vedic scholars and their wives, the servants, children, the aged, and the poor. One brahmin named Trijata, is given an unusual gift — of cows filling a distance of many miles.

All those who received gifts from the Lord blessed Him a safe stay in the forest, wishing Him enhanced reputation, strength, delight and happiness. The people extol Rama's greatness.

Rama knew the taste of sovereignty and was one who could grant the desires to the desirous. Even then, because of his respect for virtue, he is careful not to transgress his father's words.

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Importance of Education

Education helps us to realise our flaws and correct them. That is why Greek philosopher Diogenes observed that the foundation of every state is the education of its youth. Education helps a poor man come out of his poverty. As for the rich man, education becomes an ornament for him.

When the Gurukula system of education was prevalent in India, students served their teachers in their spare time, for the teacher was considered on a par with God Himself. Students from different strata of society studied under the same guru, and their years of study together led to a deep bond of friendship developing among them. And there can be nothing greater than friendship in this world, because friends do not bother about differences in status between them. Thus a poor Kuchela and Lord Krishna were friends. To Krishna, Kuchela's affection was all that mattered. Kuchela's poverty did not put Him off.

Education has a vital role to play in our lives, for not only does it impart knowledge and provide us with skills to make a living but it also teaches us the value of interpersonal relationships. We also learn the value of friendship in the course of our years of study.

If a person does not use the gift of sight to read, his eyes are of no use to him, says Thiruvalluvar. Knowledge we acquire in one birth will stand us in good stead for seven births. When we are in difficulty, our education and knowledge will come to our rescue.

When a man is learned, and can give us timely advice, or can help us in a moment of crisis, do we not look forward to meeting him and benefiting from his knowledge?

Those who seek the company of the learned are to be treated with as much respect as the learned themselves. The flame of a lamp is not huge, and yet we light lamps and worship them. A fire in a stove gives out a lot more heat than a lamp, but we do not give it the regard we give to the light from a lamp. Likewise, educated people may be small in physical stature, or they may be poor. But people will show them more regard than they would to a rich man who has no education.

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Sweetness of the Lord's name, RAMA

Dasaratha had at first refused to send Rama to the forest with Viswamitra. It was Vasistha who convinced him to send his son with the visiting sage. Thinking of how Vasistha had done it so easily, Viswamitra was silent for the first few miles of the journey from Ayodhya. He then addressed Rama. What a sweet name is Rama!

Viswamitra was known for his anger. But even on his tongue, the name Rama sounded pleasing. Having composed the 24,000 verses of the Ramayana, Valmiki enjoyed their beauty. How could the verses not be beautiful when they were about Rama? The name Rama is simple to say, yet how potent it is! Recitation of the Lord's name will ensure peace of mind and all auspiciousness, said Adur Asuri Madhavachari.

It is a name so simple, even a child can say it. In fact, the verses of the Ramayana are themselves easy to recite, unlike the verses of Srimad Bhagavata, which are far more difficult. To test the knowledge of a scholar, he is asked to recite the verses of Srimad Bhagavata, not the Ramayana, since the latter is easy to recite, and the former is not.

The sweetness of the name Rama was such that Viswamitra, who thought of Sage Vasistha as his arch rival, still chose to use the name that Vasistha had given the Lord. Viswamitra could not think of a sweeter name than Rama. He had thought hard for a long time of what to call the prince of Ayodhya and concluded that there could be no substitute for the name Rama. Having decided to go along with the name Vasistha had chosen for the son of Dasaratha, Viswamitra continued to use the name. Hence, his famous words to wake up the Lord, in which he used the name Rama and elevated Kausalya by referring to Rama as her son.

Rama was a strict adherent of the dharmas. He never preached what He himself did not practise. His obedience to His parents, His refusal to go back on His word, His embrace of those who surrendered to Him, His righteous anger when needed — all these show His exemplary conduct. Rama is a name we should utter and Rama is the One who should be our role model in life.

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Dangers of wealth

At different times different things have been thought of as constituting wealth. There was a time when wealth was measured in the number of cows a man possessed. There was a time when only those with an abundance of gold or land were considered rich. The danger with wealth is that we get too attached to it, and then we are reluctant to let go of it. It becomes the most important thing in our lives, and we cannot have enough of it. We even think of relatives and friends as less important than money. That is why Adi Sankara, in his Bhaja Govindam warned of the dangers inherent in wealth. It is often wealth that makes children turn against parents and friends turn into enemies, Goda Venkateswara Sastrigal said, explaining Bhartrhari's Neeti Satakam.

When we earn money, we think it will bring us happiness. But does it? After we have earned money, we begin to think of ways of saving it. And then when we have thought of varying ways of saving it, we begin to worry if our investments are good ones. We wonder if we have saved enough. So it is not merely the earning of money that keeps us preoccupied and therefore keeps us from acquiring spiritual knowledge, it is also the saving of money that keeps us from spiritual pursuits. If in the past, when people did not have options for investment, they worried about keeping their gold or silver safe from thieves, the modern-day investor has worries relating to his investments. So wealth brings with it worry, and this has been true at all times.

But the problem with wealth is not only for those who want to save; the problem is equally one of knowing how to spend and how much. Our attachment to money being great, often, after we have given in to an urge to spend, we begin to worry whether that was such a wise expenditure after all. We feel guilty about the money we have spent and lose sleep over an expense we now think we must have avoided. And yet, in spite of all this, we think wealth is what gives us happiness!

We do not understand, in spite of the words of warning of great seers, that the acquisition of spiritual knowledge is more important than the acquisition of wealth.

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Greatness of Vedas - Unfathomable Vedas

Sage Bharadwaja spent his life studying the Vedas, and yet he felt he had more to study and know. Once he did penance, and when asked what boon he wanted, he replied that he wanted his lifespan extended by hundred years.

When asked why he wanted his lifespan extended for so long, Bharadwaja replied that he wanted to study the Vedas more thoroughly, and for that another hundred years were necessary. At the end of the extra hundred years, when Bharadwaja was asked what boon he wanted, he again asked for a further extension of his life by hundred years. And at the end of the second hundred years, he again asked for another hundred years. And at the end of the three hundredth year of his life, he asked for yet another extension. The Lord of the celestials then created three hills. From each of them, he picked up a fist of mud. He then said to Bharadwaja: “This is the extent to which you have studied the Vedas.” Thus even three hundred years of diligent study by a sage of the calibre of Bharadwaja was insufficient to master the Vedas. There is so much to learn and understand from the Vedas, said M.V. Anantapadmanabha chariar.

The greatness of Bharadwaja is seen in many respects. And to understand his greatness, one has to begin with the story with Valmiki. Valmiki was himself so great a rishi that Sage Narada came in search of him. Bharadwaja was Valmiki's disciple. One day, when Valmiki had to go out for his daily rituals, he took Bharadwaja along. When they came to the Tamasa river, Valmiki said to Bharadwaja: “This river is clear and pure like the heart of great men.” Hearing the call of birds, he looked up and saw a pair of birds, happily chirping to each other. But just then a hunter's arrow struck the male bird, and it dropped down dead. Seeing the agony of the female bird, Valmiki cursed the hunter. Upon their return to the ashram, Bharadwaja told all the other disciples of Valmiki what had happened in the forest. Thus, he was the one to kindle their curiosity and make popular the first verse of Valmiki's. And if even such a great sage could not comprehend the Vedas fully in three hundred years, it shows the greatness of the Vedas.

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