Sir,
Nice treatise,
Shadripuh (six-fold enemies) : kaama (lust), krodha (anger), moha
(infatuation, delusion), lobha (greed), madha (pride) and mathsara
(envy)
Any one of them is more than sufficient to pull anyone!
The subtlest of the six is moha
Arjuna's of chapter 1 was bogged down by delusion (infatuated with
relatives). The moha of Gandhi (resulted in half-baked partition) and
Nehru (Kasmir double standard)
are haunting us ...
The problem with moha is that it goes most unnoticed as it sounds very
sincere.
dAsan,
K.S. tAtAchAr
-----Original Message-----
From: sadagopan <sadagopaniyengar@xxxxxxxx>
To: SriRangaSri@xxxxxxxxxxxxxxx
Cc: Radha Jagannathan <radha@xxxxxxxxxxxxxxx>; CHETLUR SRINIVASAN
<chetlurvas@xxxxxxxxxxx>; Srinivas Rim <srinivasjam@xxxxxxxxx>;
ThiruppathyRaguveeradayal <rajamragu@xxxxxxxxxxxxx>
Sent: Thu, 01 Sep 2005 09:03:08 +0530
Subject: [SriRangaSri] Formidable Foes
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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