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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

 

Formidable Foes

 

 

My 11year-old son Shriram is not on speaking terms with his friend, the 
neighbour's boy. I found this puzzling, because Shriram usually has to be 
dragged away from the neighbour's, where he spends all his waking hours, but 
for the short time required for his daily chores. When I sought to ascertain 
the reasons for his sudden change of heart, my son told me that the boy had 
become an "enemy". Some minor misunderstanding was obviously the cause and I 
dropped the matter there. However, the term he had used-- "enemy"-- rather a 
strong word to describe a tiff between boys, stuck to my mind and set off a 
train of thought.

 

The Sanskrit word for Enemy is "Shatru". Surprisingly, this word and its 
equivalent, "Ripu", appear to be extremely popular with poets, if one were to 
go by the number of times the words occur in one single work, viz., Srimad 
Ramayanam. I found, to my astonishment, that there were no less than 445 
mentions of the words, attesting to their widespread usage. 

 

We make enemies galore all through our long lives, wittingly and unwittingly, 
on the personal and official fronts, due to our action or inaction. Some of 
these enmities are temporary (like my son's), mere storms in a tea cup, and are 
cleared in an hour, a day or at best a week. There are some however, with whom 
we remain estranged for life, for some reason or the other. Though "Enmity" is 
perhaps a strong term to use for strained personal relationships, during the 
period of estrangement, the feelings between the individuals concerned run so 
high, that they are perhaps no less than those affecting nations at war.

 

It might perhaps surprise you to find Shastras emphatically declaring that the 
maximum damage and hurt to us is caused not by external enemies, but by 
ourselves. We are our own worst enemy, responsible for our own downfall, says 
the Gita -

 

"Aatma eva aatmano bandhu: Aatma eva ripu: aatmana:"

 

It is our mind, plagued by innumerable desires and ambitions, that leads us in 
paths of destruction-the role of external factors in this is much less 
significant than that of the Mind, which we call our own. While a clear mind, 
unattached to sensual pleasures, is the best friend a man could boast of, 
leading him to higher and higher spiritual planes, a mind muddied by desire and 
craving is the worst foe he should fear, says Sri Ramanuja in his commentary. 
The Mind is verily the reason for both our continued bondage and liberty, says 
Sri Vishnu Puranam-"Mana eva manushyaanaam kaaranam bandha mokshayo:". The 
Geetaacharya reiterates the concept of Mind being our best friend and worst 
foe, telling us that one who has full control over his mind finds it his most 
beneficial relative, while one with a wayward mind finds it his sworn enemy, 
pulling him down constantly-"Anaatmanastu shatrutve varteta aatmaiva shatruvat".

It is for this reason that the Shruti too calls the Mind the most terrifying of 
all foes-"Bheeshmo hi mana:". This is confirmed by another Upanishad, which 
terms the Mind the greatest of our enemies-"Mana eva jagat sarvam, Mana eva 
mahaa ripu:"

 

Which specific emotion thrown up by the mind makes it our enemy? This 
particular question is asked of Yudhissttira by the Yaksha, in the famous 
"Yaksha Prasnam"-"Ka: Shatru: durjaya: pumsaam?" Not merely an enemy, but an 
unconquerable one at that? Replies the wise Dharmaputra-"It is none other than 
anger"-"Krodha: sudurjaya: shatru:". Fury and rage cause such incalculable 
damage, that they could easily be categorised as our worst enemies, killing us 
from within. Here is another quote from Srimad Ramayanam, telling us what a 
powerful foe anger is-

 

"Krodha: shatru: shareerasttho manushyaanaam Dvijottama!"

 

The Mahopanishad lists yet another emotion as our principal foe-pride and 
arrogance. No other foe harms us as much as Ahankaaram, says the Upanishad-

 

"Ahankaara vasaat aapat, ahankaara vasaat duraadhaya:

 Ahankaara vasaadeehaa, na ahankaaraat paro ripu:"

 

Srimad Ramayanam shows us another adversary, which pushes us down into the 
dumps and ensures that we never lift our head-"shoko nasayate sarvam, naasti 
shoka samo ripu:" Sorrow and despair are our worst enemies, as they destroy 
hope and aspiration that form the basic fabric of the human mind. Many are the 
people who have taken their own lives or at least attempted to do so, prompted 
by depression, dejection and despair. If a person of phenomenal mental strength 
like Sri Mythily, who could stand abduction, imprisonment and harassment at the 
hands of Rakshasis, was driven to contemplate suicide, then nothing more need 
be said about the damage potential of despair.  

 

Sri Nammazhwar lists not one, but five foes that every person has to contend 
with. These are none other than our five faculties, the Panchendriyaas, which 
constantly keep us under their control and torment us day and night without any 
let. These faculties are especially cruel on those who tread the spiritual 
path, says Azhwar-"Vinnulaar Perumaarkku adimai seivaaraiyum serum iympulangal 
ivai". Azhwar is so enraged at these horrid in-dwelling enemies, that he calls 
them "van kayavar". And there is another list of six adversaries-"Shat 
Ripu"-viz., Kaamam, Krodham, Moham, Lobham, Madam and Maatsaryam-which are 
again responsible for the downfall of those without sense-control.

 

Even one's wife and son are said to be one's foes, under certain circumstances. 
With apologies to women readers, here is the adage which tells us that a 
beautiful wife is a man's enemy-"Bhaaryaa roopavati shatru:"-- and so too is a 
son who is good for nothing-"Putra: shatru: napumsaka:".

 

How do you deal with your enemies? 

 

Srimad Ramayanam shows the way. Even if our opponent is much inferior to us in 
status, rank or strength, we should never insult him-"na shatru: avamantavya: 
durbalopi baleeyasa"

 

And one who knows right and wrong would never harm adversaries, who are not of 
sound mind, who are sleeping, who have lost their mount in battle and stand 
unarmed on the ground, those who are terrified, those belonging to the fairer 
sex and children, says Srimad Bhaagavatam-


'Mattam pramattam unmattam suptam baalam striyam jadam

 Prapannam viratham bheetam na hanti ripum dharmavit"

 

 

It is this cardinal principle that Sri Raghava was demonstrating, when He 
refused to kill Ravana, who stood on ground, his chariot destroyed and deprived 
of his weapons. Sri Rama's immortal words, "Indru poi naalai vaa",  (Go today 
with your life and limb safe and return tomorrow for battle, duly armed and 
mounted) addressed to the unarmed but unrepentant adversary whom He could have 
killed instantly with ease and with a single arrow, are lessons to us never to 
take advantage of an enemy's moment of weakness or helplessness. Sri Rama's 
battle was fought strictly according to Dharma, without any resort to 
subterfuge, dishonesty or needing recourse to that oft-abused maxim, "All is 
fair in love and war"

 

How do you turn sworn enemies into bosom friends? The Taittireeya Upanishad has 
an extremely practical solution-just give your foes what they want, and they 
will be friends ever after. Generosity and magnanimity are sure cures for any 
sort of enmity, avers the Upanishad-

"Daanena dvishanto mitraa: bhavanti"

 

What happens when your sworn enemy runs into great trouble and practically 
falls at your feet, seeking protection and succour? Do you gloat over his 
misfortune and tell the hapless man to go to hell, or, worse, do you seize him 
by the neck and punish him to your heart's content? Neither, we are told, again 
by Srimad Ramayanam. Here is a story recounted by none other than Sri Rama, to 
emphasize that even our worst enemy, if he seeks our protection, should be 
treated with due courtesy and afforded all assistance. This is the quintessence 
of the Doctrine of Surrender, explains Sri Raghava to Sugreeva and other 
vaanaras, who express themselves against affording refuge to Sri Vibheeshana of 
the enemy camp.

 

The rain was coming down in torrents. A sharp wind was whistling through the 
dense forest, chilling everyone to the morrow. The night's darkness added to 
the woes of the hunter, who could hardly lay his hands on even an ant, 
throughout the damp day. He was drenched to the skin, blue with cold and his 
innards were being gnawed by intense hunger. Desperately searching for 
something to eat, he let out a whoop of joy when he found a female dove lying 
unconscious beneath a tree, obviously having met with an accident while 
returning home to its mate. The hunter put the dove in his cage and went about 
looking for something to make a fire with, for preparing his meal as well as to 
dry his weary and cold bones.

 

His limbs shaking with cold, the hunter sought refuge under a tree, which 
coincidentally happened to be the home of the captured female dove. The male 
bird, peering out of the tree-top nest anxiously for its missing mate, found 
her in the hunter's cage and began to abuse him. However, the female dove 
hushed its partner, pointing out that though their natural enemy, the hunter 
had sought refuge in their tree home and that it was their bounden duty to be 
of all assistance to him. Reminded of its obligation as a host, the male bird 
arranged for dry twigs and brushwood from its own nest, had a fire going within 
a short time and invited the hunter to dry himself in the fire. And in a 
supreme gesture of sacrifice, it fell into the fire, requesting the hunter to 
partake of its cooked flesh.

 

"When even a dove could respond in such a magnificent fashion, sacrificing its 
life for the sake of its wife's abductor, should I not, as a descendant of the 
famed Ikshvaaku Vamsam, offer protection to Vibheeshna?" enquires Sri Raghava 
of the Vaanara Veeras. If a person comes to you with folded hands, obviously in 
need of succour, even if he is your worst enemy guilty of having mortally 
wronged you, you should afford him protection and all possible aid, says Sri 
Raghunandana-

 

"Baddaanjali putam deenam yaachantam sharanaagatam

 Na hanyaat aanrisamsyaarttham api shatrum Parantapa!".

 

Protecting an enemy who surrenders is not only the done thing for the wise, but 
if not done, would attract great sin, points out the Prince of Ayodhya-"Evam 
dosho mahaan atra prapannaanaam arakshane".

 

Not only does Sri Raghava afford protection to Vibheeshana from the enemy camp, 
He is prepared to offer "abhayam" to even Ravana, the dastardly abductor of His 
beloved Consort, should the rakshasa wish it-"Vibheeshano vaa Sugreeva! Yadi 
vaa Ravana: svayam". It is this magnanimity of the Paramapurusha that comforts 
us, for, we too are no mean offenders. 

 

It takes a broad mind to praise your foe-even if he is the repository of all 
virtues, you find it difficult to utter a good word about him, the enmity 
rankling in your mind preventing you from honest appreciation. All you have for 
him are the choicest words of invective. This, however, is not the case with 
Ravana-he is generous enough to praise his adversary, even though He is 
tormenting Ravana in battle. The glory of Sri Rama is such that even His sworn 
foes have only paeans of praise for Him. Here are the glorious words of Ravana, 
paying handsome tribute to Raghunandana's bravery and His ability to capture 
the hearts of onlookers-

 

"Shatro: prakhyaata veeryasya ranjaneeyasya vikramai:

  pasyato yuddha lubdhoham krita: kaa purushastvaya" 

 

Knowing full well the glory of the Lord, would anyone, least of all those close 
to Him, voluntarily seek enmity with Him? And that too, not for one single 
birth, but for three consecutive janmas? This is what Jaya and Vijaya, the 
gatekeepers of Emperuman at Vishnulokam, did. In their anxiety to zealously 
guard the Lord and His privacy, when they prevented a Maharshi from walking 
straight into the Lord's quarters, they were cursed by the enraged sage to a 
sojourn on earth, losing their exalted position as Dwaarapaalakas. Despairing 
at the severity of the punishment, that of being away from their beloved Lord, 
when the keepers of the Lord's gates represented to the Maharshi, they were 
given a choice-Be born for a hundred births as devotees of the Lord, or just 
three as His enemies. Unable to tolerate a long separation from their Master, 
the gatekeepers chose to be born just thrice, even though it meant their being 
inimical to Emperuman. Thus were born the pairs of Rakshasas/Asuras-Hiranya and 
Hiranyaaksha, Ravana and Kumbhakarna and Sisupaala and Dantavaktra-all of whom 
led apparent lives of antagonism to the Lord and met their ends at His hands, 
returning to a blissful reunion with their Divine Master.

 

Apart from the aforesaid pair of asuras who became the Lord's enemy by their 
own choice, does Emperuman have anybody whom He can rightfully call His 
enemies, despite their being His own progeny? Yes, indeed, and it is none other 
than ourselves. We are guilty of the greatest sin, that of "Aatma apahaaram" or 
stealing the soul. Though the soul and all else belongs rightfully to the Lord, 
due to our pride and possessiveness, we consider our soul to be our very own, 
independent and free to act as we please. And even when the Lord, the rightful 
owner, demands the soul back, we turn our faces away and assert our 
independence. When He says, "Tvam Me" ("You are mine"), we resist and say "Aham 
me" ("I am my own"). We constantly indulge in all sorts of acts inimical to the 
Lord, habitually disobeying His dicta, forgetting the Shruti warning that none 
is powerful enough to militate against Him-"Brahmanaa ka: arhati spardhitum".

 

By virtue of all these acts of omission and commission, the Lord ought to treat 
us as His enemies and deal with us accordingly. However, His boundless 
compassion and mercy prompt Him to overlook most of our misdemeanours and 
constantly strive to wean us away from the path of perdition we insist on 
treading. And true to His own words as Sri Rama, whatever be the quantum or 
gravity of our offences, He readily pardons us once we bow before Him with 
folded hands, performing Saranagati.

 

Srimate Sri LakshmiNrisimha divya paduka sevaka SrivanSatakopa Sri Narayana 
Yatindra Mahadesikaya nama:

dasan, sadagopan

 

 

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