myth buster-4 was vanavas a punishment and was sita deserted by ram

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12/03/2016 MYTH BUSTER-4 WAS VANAVAS A PUNISHMENT AND WAS SITA DESERTED BY RAM?

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MYTH BUSTER -4 WASVANAVAS APUNISHMENT AND WAS

Mar 01, 2016

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MYTH BUSTER-4

WAS VANAVAS A PUNISHMENTAND WAS SITA DESERTED BY

RAM?

Ancient Aryavart in pre-Mahabharat

times was under the expert supervision

of highly qualified Rushis. They would

teach Vedic vidya to all men and women.

Therefore, when they would pass out of gurukuls they would at least in theory be on the

same page. Then they would be apprenticed to different people depending on their abilities

and availability. This could also be in another Rajya. In those days they treated their mentees

as children and were supposed to impart all their knowledge and so do their rushi rin(debt).

For example, Dasharath’s daughter Shanta was apprenticed with another raja but people

misinterpret it as adoption. This is wrong since they were all in gurukuls which didn’t

require money.

In those days they didn’t use currency. The land had plenty for every human need and all

they had to do was share the resources like one big family. It used to be one of the raja’s dutyto co-ordinate and manage all this. When we read numerous adventures of Padma(Hram),

they illustrate this point. People like Shabari etc. are not bhaktas the way it is understood

today. They are all bhaktas because they are doing their duties sattvically. They have all been

given a posting of tending certain parts of the oshadhi vanas and as rajas it was the duty of

Hram and his team to supervise and manage the people.

Since the basic structure of entire Aryavarta society was the same we can safely conclude

that they did not consider themselves as being separate kingdoms with completely different

agendas. Whenever they quarrelled it could be due to reasons of governance and there would

be some who would want to be governor. It was not about owing another’s kingdom and his

wealth etc. since no-one was owner. Even citizens did not own any property. They only

managed certain areas and were given accommodation only to live in. Since they were eco-

friendly and understood the importance of maintaining natural resources as a main line of

defence, vast areas were full of vanas. These had different names depending to describe what

they were. All these were within the jurisdiction of the rajas and they had to maintain them

properly.

Women were highly educated too and were trained to do their swadharma, which means

serving society and dharma while working towards one’s own sattvic/spiritual development.

The two often went hand in hand. Otherwise things would be impossible and chaotic the way

it is today. Therefore we see two parts to the government. One is the kshatriya side in charge

of law and order and defence. The other was the civil government side headed mainly by

women like Kaikeyi, Kaushalya, Soumitra, and in later years, Meerabai. But these remits

were flexible too, because we see that Kaikeyi played a pivotal role in the war and was

Dashrath’s charioteer. This shows her high level of expertise which comes only with great

practice. In those days , the charioteer was the s ame as a navigator today and it was an even

more difficult task because they chose not to rely on machines. This was obviously because

they wanted to improve their karmas and this cannot be done if machines do everything.

Deterioration sets in when one does not adequately use one’s brains.

Ancient Aryavarta society also strengthened itself by doing many yagyas. These involved an

actual yagya vedi, homa, havan etc. which sometimes would take many days. There were

also domestic yagyas done by householders both husband and wife. Today, the word yagya

is being incorrectly used for any group effort and this is wrong since that should be called

yatna. Etymologically the word agneya or used so it should involve agni, not only on the

outside but also the inner agni tattva.

We are all living in maya which has a corrosive effect on people. That is why when we read

the histories of ancient people we see that at some point in time they were powerful and

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successful but eventually deterioration set in and then an avatar had to come and remove

them from the planet, i.e. help clean the inner and outer vana. When one checks the

meanings of the words Nagas, Kesins and Munis, one finds that they were highly advanced

yogis with numerous riddhi, siddhis. The Kesins had long hair which is supposed to be good

conductor of spiritual energies. Nagas were known to have forked tongues, which is what

yogis do when practicing kechhari yoga. Thus, when Uloopi, a Naga kanya fell in love with

Arjuna, her people were not happy for her to marry someone who was yogically inferior. The

symbol of the Naga people at many ancient sites of worship show two snakes intertwined.

This has always been the yogic symbol of Ida and Pingala Nadis with the Sushumna in the

middle. Then gradually all these people started to become corrupt and then we there would

be an avatar movement, or upheaval of divine energies occurring that rectifies matters.

It is necessary to bear in mind that an Avatar is not a one man effort. An entire group of

people get involved. It would be unrealistic and childish to expect that an Avatar appears likesuperman and in a twinkling everything is made perfect. This is also detrimental because

people then tend to mix up theologies and claim that Jesus too is an Avatar and use that as an

arguing point for conversions. The way Avatar stories have been written has also seen

changes over the ages. The ancient Avatar events were described as similes using an animal.

In later years people did not do that. In the book ‘Light on the Yogasutras of Pantanjali’ by

B.K.S. Iyengar, on page 54, there is a good explanation of the Kurma Avatar. He writes that

“Atman acts as a tortoise to lift and keep the diaphragm floating upwards, allowing the

breath to come in contact with the inner elements of the body.” This happens during

pranayam. Other avatar stories are to be read in a similar way. He also compares the body to

the bow in yoga.

The Varha Avatar is described as a boar because when preparing a yagya vedi, mud churned

up by boars is used, probably due to some specific composition of the soil. Also, the bristles

on its back are a simile for the three holy grass Munja, Durva, and Kusha which are

necessary for yagyas. The word Varha can be etymologically broken up into Va+Hra. This

probably means Va for vayu and Hra meaning bija mantra for surya and so, agni tattva too.

Ramayana written by Tulsi and Valmiki are most popular today. They are epic poems, not

historical reports and therefore should not always be taken literally. They probably are a mix

of some historical facts, a lot of metaphors and definitely are allegories. Recently, a lot of

ancient temples/idols of Vishnu have been found in Russia, and these were probably built

before the ice age when Russia had a warmer climate. Since Rama was not likely to build his

own temple, one can assume that they were built much later. They did not need temples

before and during Ram’s time since they followed the Vedic system which is perfect. But in

later years the need was probably felt and so temples were constructed with idols/deities. Just

the way if one is good at maths one does not need a calculator. So, one may safely assume

that Treta Yug was before that ice age.

It has recently been discovered that the geography, flora, fauna and animals mentioned in the

Valmiki Ramayan are similar to those found today. Since the subcontinent has changed a lot

since the ice age, one may safely conclude that this book was written much later and that

Valmiki was not a contemporary of Ram. Tulsi was alive during the Mughal times so its

likely that he was influenced by the corruption in thought that was prevalent in those days,regarding the limited role of women in family and society. Gurukuls and society were

gradually being ruined by the conquerors. According to popular folklore both authors had

been spurned by their wives, after which they underwent a transformation, became saints and

wrote the Ramayan. So it is likely that they probably expressed their frustration by writing

these epic poems. They do appear to be quite prejudiced against women as both tend to

portray most smart women as being bitchy or helpless. Just writing the Ramayan does not

make one a ‘saint’. And, even after doing a lot of tapas and meditation, a person could still

be comparatively inefficient.

The word Valmiki means ant-hill and the mud from a white ant’s hill was used for yagyas as

was the mud dug up by boars. Vedic rushis did not have individual names but took on the

‘title’ of their predecessors. So, in the way that many ants get together to make an ant-hill, in

the same way many people’s contribution must have been incorporated into the Ramayana.

Valmiki was said to have been born of low caste parents. In that case its likely that he was

born in Kaliyug since in Vedic times they did not believe in caste the way people do in

kaliyug. Varnashram is not the same as caste system. One has to also bear in mind that a lotof information could have been distorted when people re-wrote the texts through the tough

centuries of slavery.

Most ancient societies were matriarchal; especially ancient Vedic society that knew the

importance of the feminine energies. Also, its the woman’s mitochondria that determines

most of the characteristics of the child which is why the role of the mother was very

important and they were nurtured accordingly. This could be one of the reasons why Sita

was sent to ashram. Because the nurturing of the child starts from conception and the

guidance of rushis is important. Even Abhimanyu learnt everything inside his mother’s

stomach. This means that he was already being mentored by Krushna and surely warfare is

not the only thing he must have learnt although it must have been his specialist area. Also,

warfare itself is a very difficult subject and not only about using sword. Also, since these are

just case studies there is no reason to believe that others did not do the same. So, it could be

likely that all pregnant women went to ashrams to give their unborn children a good start.

In those days the focus was on doing one’s duties just like an ideal family. When one reads

the details of governance in the Mahabharat one gets a better idea of how society functionedin ancient Vedic times. Women were treated as equals and could do any role depending on

their abilities, karmas and swadharma. So there is no reason to believe that Sita was a

helpless woman who faithfully followed her husband to serve him or that Kaikeyi and

Manthara were evil simply because they dared to be assertive and express their opinion.

Most popular versions of the Ramayan speak of how Ram, Sita and Laxman went for a

vanavas on the command of their step-mother Kaikeyi. This has been interpreted as being a

punishment or exile, But is that really true? Later, it is believed that Ram deserted Sita on the

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suggestion of a dhobi. Many people have therefore expressed concern about the attitude of

the Suryavanshis and also our entire Vedic system, as some believe that it discriminated

against women in general and Sita in particular. People like Nina Paley have even written

limericks like ‘Sita singing the Blues’ that can be found on the internet. There is an old

Gujarati song that laments the fact that Ram does not match up to Sita because he asked her

to take agni parixa and then deserted her. Even popular speakers keep re-iterating that

although Ram was Maryadapurushottam, he was unfair to his wife, and also that Kaikeyi and

Manthara were villains for having suggested that they should go on a vanavas while the

kingdom was given to Bharat.

Before being judgemental and blaming anyone in the story, it is necessary to look at different

variables based on certain facts. In those days, the kingdom was not any person’s property

but had a proper government similar to the one we have today. This can be read on the

internet. The Suryavanshis were warriors of the highest calibre. If the rulers of a land arewarriors, it logically follows that the rest of the society are also warriors but of a lower

calibre. Therefore we can safely conclude that they had a military society, perhaps similar to

the Shaolin Temple. It is a fact acknowledged by most martial artists that it were the

Buddhists who carried the Vedic fighting and healing systems to China. Since Buddha and

his group were trained in the Vedic system, one can guess how the ancient Vedic society

must have been, based on the history and performance of the Shaolin monks that can be seen

in movies and youtube as well as in books.

Ancient India was full of forests or vanas, since they understood the value of being eco-

friendly. These vanas used to be full of various herbs that were necessary for everything

from food to medicine and even fuel, as is mentioned in the Vymanik Shastra. Below is a

paragraph from A project study conducted by wg. Cdr.M.P.Rao, etc. of Aeronautical Society

of India on behalf of Aerospace Information Panel of Aeronautics Research and

Development Board, B-Wing, SenaBhavan, New Delhi –110011, India.

‘Direct references on Ayruveda occurs in relevant aspects of this work, such as foods in

consonance with the seasons, making specialized concentrated food preparations and

discussing poisons plants. Among the many other uses of plants are included developing

textile materials from plants for making cloth and garments for the pilots, using the oil of the

seeds of ‘Ghontaa’ apparently for running the airplane, use of plants in running the bellows,

in metallurgical practices employing plants and plant products and the like.’

Forests were also the first line of defence and kept invaders away. This was one of the main

reasons why outsiders were unable to invade ancient Aryavarta. But, it was necessary to

patrol these areas and make sure they did not get infested by too many wild beasts or wild

men. And so huge groups of experts like the Nishadh tribes who were like highly trained

forest rangers were probably stationed there to patrol and maintain these areas. They used to

be like highly trained Ninjas and very difficult to defeat. Unfortunately, today men are given

postings and they have to live away from their families. This leads to a lot of problems

which in turn affect society adversely. In those days, most got partners of the same

profession so they could be ideally posted together. Thus one finds Ram meeting all kinds of

people on his adventures, example Shabari. I feel people have perhaps misread the story. It

sounds a bit silly when one says that she tasted the berries and gave tasty ones to Ram andthis proves her bhakti. In reality it could be that she was tasting them to weed out the

poisonous ones, which was probably one of the duties of a trained herbologist. This would

definitely prove her tapas to her job, in terms of her expertise, as well as her bhakti towards

the inner divine Ram due to which the poison did not affect her. It explains the same

principle outlined in other bhakti literature where the divine absorbs the poison, ( literal as

well as that of maya), and the bhakta comes out unscathed. Or, the sweet berries could be a

metaphor for sattvic karmas.

Since Ram and his team were elected raja it was their duty to go and check out all the

arrangements in person. Thus, the vanavas was a campaign or mission. Also, in those days

there were no electronic gadgets the way we have them today. So, if the raja did not go and

meet people in person they would never know who he was. He would never be able to help

them or do anything much at all. Many rushis lived in forests and other far-flung places and

it was also necessary to take their blessings and learn from them to be a better governor. This

too had to be done in person as it would be considered rude and arrogant to expect them to

make the journey.

The word raja describes the qualification achieved, just like a manager. And, a raja’s

mudrika or seal was equivalent to his signature. Since rajas were considered undefeatable, it

never left their finger, thus it was the best form of identification. It was thus necessary to

show it to all the armies posted in various places to ensure that they would recognise it and

follow orders. A raja was the commander-in-chief of the army so obviously he would have to

go and inspect all aspects of the army in person. Therefore a vanavas cannot be called an

exile or punishment. It could be that Bharat and Shatrughan too had wanted to join them but

were prevented since Dashrath was getting old and so someone was required to mind the

fort, just like in an army today. It is necessary to keep troupes posted at all strategic points.

Since life in gurukuls was very tough and Spartan-like, they were all used to a life of

hardship, just like commandos or guerrillas. They would not suddenly switch to a life of

lethargic luxury as it goes against their upbringing and warrior life-style and nature. So, it is

illogical to assume that they lived in some opulent palace full of jewels and soft cushions.

Although they may have used jewels for special occasions it would be impractical to wear

any regularly as a warrior life-style entails constant and continuous training which cannot bedone wearing fancy clothes as shown in movies or books. Thus, Ram, Sita and Laxman were

not being deprived of anything as is popularly believed.

Not only the men, but even Sita and Kaikeyi were high class kshatriyas. Since there are

numerous examples of women rushis such as Gargi and Ahalya, it is obvious that women too

were given opportunities. Just the way one has to do a bachelor’s degree before doing a

master’s, it was necessary to first qualify as a kshatriya before becoming a rushi. But, one

did not necessaril have to actuall ractice as one. For exam le a doctor is more advanced

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than a nurse but he does not necessarily have to practice as one before he can qualify to be a

doctor. They also had interim stages like raja-rushi. So, if women could be rushis, they could

also be kshatriyas. Most popular example is that of Vishwamitra who was first a raja and

then worked hard to become a raja-rushi.

In those days it was considered important for people to pay their rushi rin(debt), which

meant that they had to give to society. Sharing of knowledge was considered everyone’s

duty, and withholding knowledge a crime against humanity and Saraswati Maa as it could

make all the difference between life and death. If one keeps in mind the analogy of an army

the picture becomes clear. All children went to residential gurkuls where they studied until

their graduation and were then apprenticed in different professions. They were treated like

the children of their mentors who would be in charge of training them and preparing them

for their chosen roles. So, it is difficult to say for sure whether all the popular characters in

both epics were biological children or mentees. Dictionary meaning of 'Pu' = particular hell,

'tra'=“to deliver”.So a Putra is one who delivers from hell, not only biological son but mentee

too. This enabled people to deal with their rishirun(debt) which involved passing on their

knowledge to a suitable person. Since they believed in memorising rather than writing down

information, one finds that Ravana passes his knowledge on to Laxman and Bhisma passes it

on to Yudhisthir. This could be equivalent of handing over portfolio to the next officer-in-

charge or rajah. For example, Dashrath had a daughter, Shanti, who had been sent to another

raja. But since all children went to residential gurukuls, it would be pointless to say that she

was adopted since she would not be at home at all. But it would make sense if she was sent

there as an apprentice to specialise in some field in which that raja was perhaps an expert,

with the understanding that she would then take that post. Therefore it is a possibility that

Rama, Sita and the rest were apprentices too. This would solve the problem of younger

people not finding posts because the older could not just be asked to leave. So there would

be less fighting for the same posts and also foster a feeling of friendship among all if they

shared experiences.

Dashrath had once taken Kaikeyi to war which proves that she must have been a highly

skilled warrior. She had then saved his life by putting her little (kanistha) finger in the

chariot’s wheel. This story may sound absurd if one assumes that the chariot was the same as

the one we see in illustrations or movies. But, we cannot be sure that the sculptors, paintings

etc. were done by contemporaries. It has not been proved that artefacts have survived from

the time of Ram which was Treta Yuga. In later years things could have changed a lot.

Another variable is that the poem is a parabole and has many layers of meaning to it. So the

wheel could also mean inner chakra and Kaikeyi could have done some yogamudra or other

advanced techniques to make it better. Even Sri Krushna uses the little finger which is

associated with the jala tattva. This is why Dashrath was happy with her. He did not grant

her boons or promises. The word ‘var’ has been translated as ‘acceptance’ by Pandurang

Shastri Athavale. So it could mean that Dashrath is agreeing to accept her judgement in

matters of governance due to her expertise. Kaikeyi always played a pivotal role in

Dashrath’s government and it is not in character if one says that she suddenly decided to go

against Ram because she was his step-mother. Highly qualified warriors don’t often act on

strange impulses. Ram and Laxman were often taken by rushis to kill asuras who were

messing up yagyas by throwing in meat to pollute them. Thus its clear that it was their area

of expertise and during the vanavas they are doing more of the same.

In the story, even Kaikeyi had taken up a life of a tapasvi-renunciate. She was not a

stubborn, spoilt, queen as is wrongly explained. Manthara can be read as the inner churning

or thinking and Kaikeyi the voice of reason. Dashrath, the king, can be read to be the ego

since for most people ego dominates. The word Dashratha is possible a mispronunciation of

Daxrath. Dax means ego and rath is chariot, which reminds us of how Sri Krushna guides the

chariot of a sadhak by taking control of all his reins of faculties. Ego prevents the tattvas

from going for the necessary vanavas, so Kaikeyi takes sanyas in order to subdue the ego.

She does not throw a tantrum and throw away her clothes and jewels. Kaikeyi could be

translated as inner voice, Manthra as inner churning of reason. Dashrath(Daxratha?) is the

ego+body in its benign form and Dashanan/Ravana is like Daxa, Hram is Rudra and Sita is

Sati. So this story can also be read as a re-write of that older story. Sati(Jiva) is with Siva but

wants to visit Daxa, which is ego in maya. It dominates so is referred to as father or husband.

Daxa-ego does not respect Siva, so the Sati-Jiva burns up her gross self and impurities in fireof tapasya and austerities, (not literally sitting in fire). So Siva-Rudra come and removes

head of Daxa-ego and Sati-Jiva is united with her Siva. So in the same way the inner voice of

reason subdues the ego and instructs inner tattavas to go on a path of austerities (vanvas) to

get rid of impurities and the more aggressive ego as represented by Dashanana(Daxanan?)

Ravana. So his having ten heads could be read as the power and knowledge of ten people.

The entire system was based on people being allowed to work according to their swadharma

and towards improving their karmas and becoming more sattvic with the aim of attaining

moksha. This was not only in theory like most understand today, but was also put into

practice. So, if in the gurukul, a girl showed potential of being a warrior she would not be

denied the chance. And, since children went to residential gurukuls, its not likely that women

just cooked, cleaned or did knitting. They were all like army personnel and often married

colleagues for convenience. It is likely that a sort of parallel women’s government was

functioning. This must have been headed by the woman raja, for example Kaikeyi. Raja was

a job title which could apply to women too. The man and woman rajah probably had similar

remits and shared the responsibilities of governing. The strong point of men was probablyactive combat whereas women, who may also have done combat training, were more into the

other areas of governance as well as subjects such as psychological warfare.

We are told that Draupadi was fire born. This makes sense only if we think in terms of the

fire tattva which is one of the five tattvas that the entire world is made up of. Such people are

highly rajasik and so its likely that these women made strong soldiers and had a women’s

army led by Draupadi, Kaikeyi and others like them. Since they too had to take apprentices

its possible that the four boys Ram, Laxman, Bharat, Shatrughan were not necessarily


5/11



biological children but mentees of Kaushalya, Kaikeyi and Sumitra.

When marrying or choosing a partner, its likely that a king would chose someone of a similar

calibre, as well as someone whose chakras and astrological charts were compatible. One can

refer to books on tantric sex that explain how a high level of compatibility can be attained.

This helped to govern the kingdom better. When Sita was a child she had apparently lifted

the Shiva dhanush quite easily. This is why Janaka(meaning father of the nation/people), her

father had made the condition that he would choose a man who could break the dhanush.

Here, it is necessary to understand what exactly the Shiva dhanush could be. Was it merely a

bow? Or was it a highly advanced weapon? It is a fact that the ancient Aryans had advanced

weapons and aircraft as can be read on numerous websites. So, there is no reason to believe

that it was only a simple wooden bow requiring only muscular strength. They were highly

trained rajas or military leaders, so its highly possible that it could have required advanced

knowledge of science and technology. If Sita knew how to ‘lift’ it she too was not a ‘helpless

woman’ as they like to call her, but a highly trained warrior, quite capable of taking care of

herself.

Please see below to understand how the dhanush episode works as a parabole and explains

the spiritual significance:

Mundakopanishad II (ii)3: “Taking as his bow the weapon described in the Upanishsads, let

the seeker put to it the arrow sharpened by devotion and having stretched it to the utmost

discharge it with the mind fixed on the brahman. Know O beloved the indestructible

brahman is the aim.”

Mundakopanishad II (ii) 4: “The sacred word Om is the bow, the arrow the soul, and

brahman is its aim; he shall be pierced by him whose attention does not swerve. Then he will

become one with him as the arrow (becomes one with the aim when it has pierced it.)”

The founder of Taoism, Lao Tzu was actually Baba Bogarnath, a Siddhar from South India

who had gone to China to teach. He was obviously a highly trained yogi. This can be read on

the internet. His teachings have become popular, and below is another example of how

dhanush is used to explain spiritual development:

Tao Te Ching - Lao Tzu - chapter 77

The Tao of heaven is like the bending of a bow.

The high is lowered, and the low is raised.

If the string is too long, it is shortened;

If there is not enough, it is made longer.

The Tao of heaven is to take from those who have too much

and give to those who do not have enough.

Man's way is different.

He takes from those who do not have enough

to give to those who already have too much.

What man has more than enough and gives it to the world?

Only the man of Tao.

Therefore the sage works without recognition.

He achieves what has to be done without dwelling on it.

He does not try to show his knowledge

The way of nature is like a stretching bow.

The high restrains, the lower lifts.

The surplus decreases, the insufficient benefits.

The way of nature decreases surplus yet benefits the insufficient.

The way of man, as a rule however, decreases the insufficient so as to give to the surplus.

Who can have a surplus and give to all under heaven?

Only those who have the way.

The holy person uses this to serve, yet does not rely on,

Meritorious deeds result, yet not dwelled within.

Such absence of desire appears able and virtuous – how odd!.

Thus, the lifting of the bow may not be just a physical exercise but also about the spiritual

calibre of the person as well as his knowledge about all aspects of governance. Another

interesting point is that dhanush was a unit of measurement in ancient India. So there could

be some connection there.

The main reason why I feel vanavas cannot be described as a punishment is in the meaning

below taken from ‘The abhidharma-mahāvibhāsa-sāst- ra’, a sarvastivādin commentary, 3rd

century BCE and later. It describes the possible etymological interpretations of the word

nirvana and is available online.

Nirvāṇa is composed of three phones ni and va and na:

•ni (nir, nis, nih): out, away from, without, a term that is used to negate

•va: blowing as in blowing of the wind and also as smelling

•na: nor, never, do not, did not, should not

Vana is forest in/of the forest/forests; composed of flowers and other items of the forest.,[7]


6/11



but vana has both phones van and va. Van has both an auspicious and ominous aspect:

•van: like, love; wish, desire; gain, procure; conquer, win; possess; prepare

•van:tree; forest; thicket, cluster, group; quantity; wood

•va: blow (of wind); emit (an odor), be wafted or diffused

•va: weave

Vana+NirNature of nirvana

The path of rebirth Leaving off Being away from the path of rebirth permanently avoiding all

paths of transmigration.

ForestWithoutTo- be in a state which has got rid of, for ever, of the dense forest of the three

fires of lust, malice and delusion

WeavingBeing freeFreedom from the knot of the vexations of karmas and in which the

texture of both birth and death is not to be woven

Stench or stinkWithoutBeing without and free from all stench of karmas

.

Ram’s actual name was Padma. The Surya mantra is:

HRAM-HREEM-HROOM-HRAIM-HRAU- M-HRAHA

These 6 syllables are the bij (seed) mantras of the 12 names of Surya, or the sun, in long

form of this chant. What is a seed syllable? According to Georg Feuerstein they are known

as seed mantras…

“…because they are the sonic seeds planted in the body-mind from which higher

consciousness or awareness can sprout in a properly prepared Yoga practitioner. Such sacred

germinal sounds play an important role in Tantric ritual but have been known and used since

Vedic times. They are not meaningless but are sonic representations of particular deities or

other subtle realities. So, in creating the bija mantra with our body through sound we, in a

sense, align ourselves with the vibration of the idea or energy they represent. It’s about

“resonance.”

The surya also means the inner surya chakra which is about the creative force in us and is

very powerful. A lot can be read on the internet. Its the same force that Karna had in

abundance. His kavach is actually a real mantra that one needs to do in order to protect

oneself from the immense energy that is created by doing the surya mantra. An excess could

literally burn a person from within. Books are available on the subject of mantra shaktis.

If we continue with the parabole, while Ram represents fire, Laxman represents water, Sita

is prithvi since she was found in the earth and then returned to it, and Hanumanji is vayu.

The four elements work in and with the fifth element, ether, to vanquish evil forces as

represented by Ravana who was very powerful. It was destiny that Narayana prabhu would

take form as a Nara. This was because when Ravana had obtained a boon from Shiva he had

mentioned that he should not be killed by any jati, or group of people. But, since he

considered Nara, or humans as inferior, he did not perceive them as being a threat and so did

not mention their name. Thus, it was always Ram/Padma’s destiny that he should be the one

to kill Ravana and the rest just works out accordingly. So there is no cause to vilify Kaikeyi

or say that either Ram or Bharat were treated unfairly.

Another point is that it teaches us about the various ways in which one can be a good sattvic

karma yogi and achieve high level in bhakti. Each bhakta can divinise his karmas by

working selflessly, and by focussing on the inner divine regardless of the role he does. Since

karma yoga is about doing correctly what one has been trained to do, it follows that a

kshatriya would need to go on a mission and serve the public in order to improve his karma.

In ancient times it was the norm. Even Dashtrath and Janaka had done that. Janaka means

father of the nation. It was not his first name. He was given this title because he served his

people with immense dedication and love, just the way a father would treat his children.

To work selflessly as a renunciate and subduing one’s ego was very important. So, Rama and

his team would do that by going on a vanavas. Bharat, Shatrughan and his team too needed

to improve karmas. But, atleast one team was needed to mind the fort. They were advised to

work as renunciates while living among comparative comfort. The whole system of how to

achieve this is explained in Sadhna Pada and perhaps applies to a lot of people today. Thus,

when Bharat mentions taking Ram’s padukas, it implies that he will step into Ram’s shoes

and govern in the same spirit of renunciation. Or it could also mean that Bharat is accepting

his mistake and apologising to Hram for wanting to go on the vanavas. Even today we have

the phrase in Hindi ‘aapke jute mera sar’. Hram, here, can also mean inner divine. If one

looks at the bigger picture, it also means that if a sincere bhakta (Bharat) does his duties as a

true renunciate, his inner divine (Ram) will clean up inner and outer jungle. No-one ‘owned’

the kingdom just like today no one owns a nation. So its wrong to say that Bharat was given

Ram’s property/inheritance. Once again that idea comes from the times of slavery when the

Mughals and then the British fought over who would be the exploiter of India. Also, if

Kaikeyi’s intentions were bad she would not ask Ram to come back after fourteen years. She

would probably ask him to leave forever. And, since Ram was already very popular this

would not be a very good move politically as Bharat could then possibly face a rebellion

from Ram’s supporters. So realistically that explanation does not work. The average life span

of people in those days ran into a few hundred years, so a mere fourteen years is not askingfor much from a young man in his prime. Even if we accept the literal meaning, it would

only be fair that all the sons/mentees get the opportunity to practice what they have learnt.

Why should one be favoured over the other? Both need to progress along the path of karma

and even the public had the right to choose. The story clearly states that both were evenly

matched, so the vanavas was going to be the deciding factor.

Agni Parixa was a ritualistic ceremony undertaken by a renunciate or sanyasi to symbolise


7/11



giving up of gross body indulgences. It did not involve literally sitting in the fire. Since Sita

had successfully achieved that stage it probably implied that she was then no longer

interested in being a raja. But Ram had to continue with his duties and so they decided to

part ways and she went to the ashram for further studies and development. She may even

have been training to be a raja-rushi just like Viswamitra. Towards the end she is said to

have gone back to the earth. This obviously implies that she took samadhi. Only a highly

disciplined yogi can do that so we can safely assume that she was training for that.

Her sons were Luhv, (with an ‘h’) and Kush. Luhv possibly means nano-particle and Kush

means the holy grass which rejuvenates the earth. Thus the parabole here would be that when

the prithvi tattva in us (Sita) gets caught up in Maya-Lamka, we, as sadhakas should do

tapasya to activate our inner Ram/Hram (fire tattva), Laxman (water tattva) and Hanuman

(Vayu tattva) to vanquish the evil powers. After that, prithvi can be rejuvenated by the rushis

or wise people when it produces the holy grass Kush and Luhv the particle of life.

The Rig Veda story of the Varha Avatar has a similar meaning. It was said that the bristles

on Varha’s back were the holy grasses Kusha, Durva and Munja. These were used in yagyas

and grew in vanas. One of the main tests of young disciples in a gurukul was to be able to

differentiate between and collect the three prickly grasses for the guru. That is the reason

why janeo or holy thread in those days was made from Munja grass. It was probably like a

portable yagya kit. Once qualified, a person travelled wherever required to perform yagyas

and the janeo was his ‘badge’. Also, Varaha does not mean literally a boar. It is a metaphor

for a huge cosmic event and/or social upheaval that occurred when the divine force

destroyed the evil ones. This is why the name Hanuman is important as well. It is also the

exhalation when one does the pranayam. Once inner shaktis are developed, this exhalation

can do a lot of good or damage depending on the sadhaka’s intentions and abilities.

During vanavas Surpankha threatens to complain to Ravan when Laxman chops her nose.

On a real life level, Ravan’s group were causing mischief in those areas. It is necessary for

Brahmans to preserve their virya as it empowers them when doing yagyas which strengthen

the nation. Surpankha was weakening the country’s defences as represented by the

Brahmans. This is why it was necessary to disable her abilities to do pranayam,( not literally

cut her nose), which leads to developing riddhis and siddhis which Surpankha was misusing

when seducing the Brahmans. Again, one way of looking at it would be that if a sadhak

(Surpankha) misuses their shaktis, the water element (Laxman) could destroy/damage from

within. Another angle is that when Brahmans have such temptations they can rely on their

inner Laxman to help them to overcome those provided they have worked hard and

developed their Ram (sattvic shaktis).

Ravan had attended Sita’s swayamvar so they already knew who they would be dealing with.

According to the story he sends Marich in the form of the golden deer. Deer were used as

symbols for attachment in ancient art. Also, deer by nature are pure and their vrittis are

conducive to sattvic development. So, tapasvis preferred to use their skin to sit on when

meditating especially when it was cold. Normally they would just take the skin of deer that

died a natural death. But in this story the deer is not a real one and so Sita, who has seen

through Marich’s deception, asks her inner divine Rama to destroy this maya illusion. She

later says the same to Laxman. The Laxman rekha is about the boundaries that a highlyevolved spiritual mind will put on the aspirant. ‘Man’ means mind. ‘Lax’ could mean goal as

well as the same as Laxmiji who gives spiritual wealth. After that, Ravan comes disguised as

a sadhu. Once again we see the same metaphor. That no matter how harmless, good and

benign things are in maya, actually they are harmful for the Jiva as they keep it bound and

away from Shiva. It is wrong to read it as an example of the popular saying ‘atithi devo

bhava’. The word tithi means auspicious time. Therefore, a +tithi would mean inauspicious

time. The general meaning of the phrase could be, let this inauspicious meeting be blessed by

the gods and hope nothing goes wrong. Its not about foolishly welcoming anybody

indiscriminately in your house. Sita was not a dumb fool to do that.

The word Lamka is about the bija sound ‘Lam’ of the Mooldhara chakra. If Ravana was a

high tapasvi his people could not have been much different. So it tells us about how a group

of very successful people have become corrupt and power crazy. Ravana is said to have been

a few thousand years older than Ram and Sita. This could be read as many years of corrupted

power as personified by Ravana. The word could be broken up into Ra, meaning energies of

Hram or Surya, and Van. He was known to have been an expert Veena player and somesources even say that he could have been the inventor of Vichitra Veena. The word Van

could mean an expert Veena player. In those days when they did yagyas, Veena players,

mainly women accompanied the chanting of mantras, since our universe is made of sound

and the Veena is probably the instrument that must best duplicate the sounds required to

make yagyas successful. This could be one reason why he was abducting women. Alongwith

wanting to use them for yagyas, another reason could be that since women too were highly

educated, they would be missed by their own countries and even husbands who probably

needed them for yagyas. That would further demoralise them. He could not win over Sita

and that was upsetting him since yagyas have to be done voluntarily otherwise the power

would wane. He could not possibly have had evil designs on her as that would reduce his

virya and also his powers gained by tapasya. He was probably into world domination. So the

story also tells us how our tattvas; fire (Padma/Ram), water (Laxman), Prithvi (Sita), and

Vayu (Hanumanji), can work together to heal us and remove inner and also outer impurities.

Another demonstration of Ravan’s power is that he kills Jatayu. He is supposed to be an old

friend of Dashrath. Another meaning for this could be that he represents the Athirathram

Agnichaya yagya vedi which is bird shaped. Wikipedia says that 'The entire ritual takes

twelve days to perform, in the course of which a great bird-shaped altar, the uttaravedi

"northern altar" is built out of 1005 bricks. The liturgical text is in Chapters 20 through 25 of

the Krishna Yajurveda. The immediate purpose of the Agnicayana is to build up for the

sacrificer an immortal body that is permanently beyond the reach of the transitory nature of

life, suffering and death that, according to this rite, characterizes man's mortal existence.'


8/11



,

different yagyas. This is one of the reasons why maybe the Vanara could not defeat him. He

was just too powerful, and very much older than all of the other main characters. Also,

Hanumanji was a junior officer of his people and so since they had an alliance with Ravan he

could not jeopardise this by fighting him like a maverick. Just like today, ancient armies had

rules that had to be obeyed. So, he helps Sugriva and Rama form an alliance and convinced

the people to fight against Ravan. We also see that Vibhishan also was in favour of Rama.

That could not have happened overnight. Maybe they cultivated a friendship in secret and he

was their mole in Lamka. There are numerous possibilities.

It was said that Sita was given a special cloth by Kaushalya, that would never need to be

washed. Recently scientists have invented such cloths that get ‘cleaned’ by bacteria and do

not have to be washed for long periods. More information can be read on internet. This is

advanced science. Another puzzle is that if, as mentioned in the story they had been thrownout of Ayodhya as paupers, than how did Sita get jewels which she apparently threw out of

the viman window when Ravan abducted her? Ancient sculptures also tell us that women did

not wear sarees but dhotis and blouses with a dupatta draped on top. So it all just doesn’t add

up! This reads better as a metaphor where the jewels represent the jewels of wisdom or

riddhi siddhi. So Sita, the tapasvi tries to access her inner divine Hram by using those, or

giving those up, since this is necessary. She was known as Vaidehi from the land of the

Videhas who are high level tapasvis. One can read a lot of information on the internet about

Videhamuktas, who had mastered their gross matter, and given up bodily desires. So there is

no way that Sita is a helpless woman by any standards.

We then come to the point where it is said that a mere dhobi influenced Ram and he deserted

Sita. Once again this has been misinterpreted. There is a very famous bhajan by Sant

Mirabai:

‘Shyam piya mori rang de chunariya

Eisi rang de ke rang nahi chhoote,

Dhobiya dhowe chahe sari umariya’

Here, the chunariya symbolises her mind stuff. It could also refer to the colours of the

chakras that can be seen when they get activated. She also prays that the colour should be so

strong that the dhobi should not be able to wash it away even if he tries all life long. One

would think that perhaps she has used the line about dhobi only as a poetic metaphor. But if

one looks deeper one would wonder why ancient bhaktas always referred to dhobi. Even in

the Ramayana, the dhobi raises a question about Sita, and then she leaves Rama. Many have

blamed Rama for this saying that he deserted his wife on a mere dhobi’s instigation. But one

needs to pause and think about how life must have been in the Treta Yuga. Before jumping

to hasty conclusions one should read up information on ancient Vedic governance.

Dr.Sanjeev Kumar Sharma Editor, Indian Journal of Political Science, Department of

Political Science Ch. Charan Singh University, Meerut-5 (U.P.), writes in ‘India Good

Governance in Ancient India Remembering Kingship in Shantiparavam of Mahabharat’:

“The cabinet of the king should contain four Brahmins with knowledge of Vedas, eight

Kshatriyas with immense physical force and power, twenty- one Vaishyas with prosperity,

three Sudras with benevolence and good manners and one Suta knowing Puranas.”

Also, D.K. Agarwal and Suresh Chandra Shukla, Dept. of chemistry Lucknow University)

write in ‘Washerman and Washing Materials in Ancient India,’ that:

“Ancient society was divided into four varnas. The last varna known as ksudra had a

subclass known as rajaka and its profession was to wash clothes. This was one of the five

special categories of workers who were given a higher place as silpins or artisans, the other

four classes of artisans being carpenter, weaver, barber and shoemaker. They were regarded

as a superior class of workers. (see Indian Journal of History of Science, 19 (4): 314-322

(1984).

This proves that the dhobi was not merely a lowly servant but a respected member of the

government who also represented that section of society. In those days people were eco-friendly and did not use chemicals. They used natural elements which required detailed

knowledge of the herbs, geography, flora, fauna etc. They even used herbs for fuel as is

mentioned in the Vaimaika Shastra. In a project study conducted by wg. Cdr.M.P.Rao, etc.

of Aeronautical Society of India on behalf of Aerospace Information Panel of Aeronautics

Research and Development Board it is mentioned that:

‘Direct references on Ayruveda occurs in relevant aspects of this work, such as foods in

consonance with the seasons, making specialized concentrated food preparations and

discussing poisons plants. Among the many other uses of plants are included developing

textile materials from plants for making cloth and garments for the pilots, using the oil of the

seeds of ‘Ghontaa’ apparently for running the airplane, use of plants in running the bellows,

in metallurgical practices employing plants and plant products and the like.’

The work also mentions that:

o‘Pilots belonging to Dwija class-Brahmins, Kshatriyas &Vysyas, were forbidden to

consume flesh.

oRestriction of flesh in their diet for dwija& non-dwija classes of the society focuses on two

significant observations.

oAviator could be from any branch of the community without the usual barriers of

“Chaturvarna” system that prevailed in ancient India. Perhaps the vital qualitative

requirements were skill and fitness.’

The above should prove that Ram did not eat flesh of animals but only of fruits and plants.


9/11



so, t e story ment ons ow am an axman were o ten ca e upon to suras w o

were disrupting yagyas by throwing meat in the kund. If yagyas involved meat-eating, they

would not bother to kill anyone and probably enjoy a good barbeque together! The

ashwamedha yagya has been described by some as involving eating meat of horses. This too,

sounds illogical. Vedic scientists were known as Ashvinau. So the word Ashva could mean

scientific knowledge. Medha means wisdom. So the purpose of the yagya could be to spread

science and wisdom at the speed of a horse in the land. This is why people expected the

supremacy of Ram as the chakravarti raja. Yagyas were done for various reasons at different

times and should not be lumped under one. If in later years people ate meat it could be for

different reasons such as famine, lack of adequate food when on a mission or simply lack of

discipline and each case should be treated differently. It is unwise to keep making sweeping

statements and explaining away history covering millions of years in a mixed up way

without establishing the timeline and other factors.

Thus, one can assume that even dhobis/rajakas were highly educated. And since they

probably had a panchayat system where some were elected representatives of their guilds,

their word carried weight. They must have felt that since Sita had been elected to do the role

of raja and be co-ruler with Rama she should not resign since she must have been doing a

good job. A vanavas during which sattvic karmas were done was looked upon as a higher

‘qualification’ done to serve the public better. Or, a doubt could have been raised but not

about her character as a woman. In those days people were more mature, and not unduly

obsessed with such issues as many did not do such activities for random pleasures. (The very

fact that they had high calibre rajas like the Suryavanshis and Janakas proves that the public

too must have been highly advanced in sadhna. Just like in an army, if someone is of the

calibre of a cadet, there will be someone who is a corporal, captain etc.). Maybe they were

not sure that she would be able do her job successfully as Ravan had the reputation for being

extremely powerful, and since she had been his hostage/prisoner, they may have felt that she

had perhaps become traumatised or adversely influenced. Metaphorically Ravana’s Lamka is

like Maya in which the Jiva (Sita) gets trapped. ‘Van’ or ‘Vatica’ is either jungle or path of

Ashoka, which means without sorrow, therefore of pleasure. The asuric/demonic creaturestroubling her were the temptations of maya that keep us bound. But Sita manages to remain

unbound/unaffected like a lotus flower and so her inner divine Ram comes and rescues her.

Throughout the story there have been numerous incidents of how even rushis of high calibre

have been defeated by Ravan. It is obvious that anyone would wonder how Sita, who was a

raja, and so of a lower calibre than a rushi, could have come out unscathed from that

experience. Also, since the co-ruler was also supposed to be the tantric sex partner it would

create a dilemma since such practices were done for the betterment of society. This was

because the energies that the couple could generate would make them very powerful as a

team and enable them to serve the people better and destroy asuras. So they must have

decided to send her to the ashram which was not like an orphanage. It was a place where

tapasvis of high calibre went for further education and training among other things. There is

no reason to believe that a highly educated person like Sita was like a helpless village

woman. If she wanted she could have gone to her parents’ house or got alimony etc. But

since that was not the life-style of those times, its pointless reading the story in that way.

Every person in ancient society had a place or posting. When children were born they lived

with parents for some years and then went to residential gurukuls which were their homes

until they graduated. After that they went to their postings or guilds depending on their

chosen vocation based on their prarabdha karmas, abilities and calibre in order to do their

swadharma which involved serving desh and dharma. They were mentored by the experts

and trained to take-over from them. In case changes were to be made they went to ashrams to

consult and train with rushis. Just like in an army today. This is the context in which it was

said that people should do their duties and not leave their posts unmanned in the varnashram

system. It was never about bullying and discriminating. Problems have happened in kaliyug

regarding this but the original system should not be blamed as any organisation is bound to

have a structure and a hierarchy. Everyone cannot do literally the same job in the same post

at the same time. One cannot have two commanders/managers in the same post. They

usually worked together like the team in the famous movies ‘Star Trek’. So, even a Suta, did

not mean inferior servant but a junior officer. He was supposed to be an expert in the

Puranas which was no mean task. It involved memorising the texts as well as being able to

explain them as and when the raja wanted guidance.

This is probably why Arjun objects to fighting with Karna. In that context Suta-Putra does

not mean biological son of a Suta, since everyone knew that no-one knew about Karna’s

biological parents. It refers to his mentors who were Sutas. Competition being stiff, just like

today, a person could be rejected for not getting a mere one percent more. Similarly, Karna

was rejected by some gurus even though he was very capable because there already were so

many kshatriya candidates and they probably did not want one more joining the fray. Or, that

he was so good at being a Suta that they needed him more in that field. Or, because he was

highly unpredictable as he had proved during his student days when he had lied to his guru

about his qualifications and claimed to be a Brahman boy. We can never be too sure.

All the characters in any ancient story can be read as archetypes as the tale applies to all

humans. We can never be hundred percent sure what the authors intended when writing these

tales but we should read it in the context of the Vedic lifestyle of those times. The main

purpose has always been to educate and inform. The stories cover many branches of knowledge such as botany, zoology, science, politics, karma-sadhna system, geography,

astrology, psychology, geology and a lot more. One only has to look deep and not take things

at face value in order to understand the message of our ancients.

For example, the Ram setu bridge does not have only a religious significance. In fact our

ancient ‘religion’ has always been about how we exist in maya and how to improve our lives.

It links India to Lamka and helps balance the land mass. If removed it could cause a lot of

dama e to the re ion. The twelve J otirlin as were made in laces where the balance has


10/11



been considered delicate. They are made of meteoric stones or original shaligram which have

properties that can be termed divine, since they are uncommon on earth and very powerful if

activated in the right way by the right person. All the ancient stories are about such divine

qualities within and without but have been explained in terms of actual people. This is

because the Sanskrit language has a gender for all non-living things too. And also, the

energies are explained in terms of groups that those qualities fall under. The ‘male’ qualities

and the ‘female’ qualities which may roughly be explained as the yin and the yang, or as

those derived from the ‘ida’ or ‘pingala’ nadis, irrespective of the gender of the gross body.

It helps to understand better if one checks the dictionary meanings of the names and reads

them in context of the sadhna system. I believe ancient names were like descriptive nouns,

rather than a random choice. Most Sanskrit words are compound words and it helps to check

the etymology. Education and development in those days was measured in terms of progress

on the sadhna path and so has to be read accordingly. It is up to people to stop denigrating

our ancients and work together as a team for our collective future. When one’s knowledge

increases one is better able to understand our ancients.

------------------------------- --------HARI AUM---------------------------- ---------------

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11/11


Draupadi laughed loudly onBhishma's death bed, here's why!

Is Ashwatthama still alive?(http://www.speakingtree.in/slides

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myth buster-4 was vanavas a punishment and was sita deserted by ram

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