Tuesday, June 30, 2020

A beautiful bond: Krishna & Draupadi

Image Courtesy: TimeNowNews

Most prominent relationships in the Mahabharata are husband-wife, parent-child, or teacher-student. One relationship that is unique is that of Krishna and Draupadi.

Krishna and Draupadi appear to have come into contact for the first time during her Swayamvara. Krishna was a well-wisher of the Drupada family and it appears that they developed a bond during that time, which grew stronger over time. Krishna was, of course, the Pandavas' cousin.

During the vana vaasa, Krishna would visit the Pandavas and especially Draupadi in the forest so often that his wife Sathyabama became jealous of the attention she was getting and confronted her. Their conversation is one that reveals Draupadi's unique (platonic, of course) relationship with Krishna.

On an earlier occasion, when Krishna had injured his finger, Krishna's sibling Subhadra and Draupadi both saw Krishna's hand bleeding. Subhadra frantically looked for a cloth to tie as bandage, but Draupadi immediately tore a part of her saree and stopped the bleeding. It is this act that made Him so fond and protective of her, more special than His own sister.

Of the legends surrounding the modern Rakshabandhan, this may have been the first 'rakhi' tied by a girl to one she considered a brother.

There are several well-documented occasions in the Mahabharata when Draupadi sought Krishna's help, even when her own husbands were highly capable of protecting her.

Also at all times in the Mahabharata, Krishna appears to have never condescended to Draupadi; greatly valuing her intellect, scholarship, suffering, and womanhood in a world dominated by men, greed, and conflict.

Saturday, June 13, 2020

The Two Popes - Dharma, Life Events, and Women


Image courtesy: Netflix.com, theconversation.com 

Recently, I began watching The Two Popes on Netflix, and found particularly interesting the conversations between the Cardinal Archbishop of Buenos Aires and the Pope - on the Catholic Church's dogma and position on marriage, divorce, etc.

People who look at religion superficially may conclude that if a Western religion was archaic, the older Eastern or Indic religions must be even more so, especially when fed on half-baked knowledge about the Hindu or Indic way of life.

There really isn't much Hindu or Indic dogma - of the 'thou shalt, or else' variety. The Vedas and Upanishads themselves make it amply clear that what is right or wrong (i.e., dharma and adharma) must change with the times. That certain communities tried to enforce voluntary practices such as Sati on unwilling widows during certain times in our history is very unfortunate.

You will see hundreds of prescribed samskaras, poojas, prayers, etc., but none that says you are banned from institutions if you don't do any of them. Institutions such as temples, mutts, etc., themselves are are very recent inventions (increasingly important, no doubt) to guide individuals who may not have the tools themselves. Still, if one particular Indic school of thought's institutions do indeed close their doors on you, there are always others that will open theirs. So, Indic institutions must not be compared to Western and or Islamic organized religion.

Note that the Ishavaasya Upanishad, for example, would rather have you do nothing than do a samskara or worse urge others to do it too, if you do not know what it is for. You are in fact warned about hell if you were to do that.

About the status of life events and in particular women, I heard in a recent lecture by a scholar that the Puranas actively recommend that men and women care about women's happiness, that men and women both be well educated (not necessarily in the same things), that men and women be disciplined and monogamous, and that men forgive their women even if they were to have carried out an affair. You might be surprised to hear that the Puranas actually go to the extent of recommending that a man even raise as his own a child that might have been born out of his wife's affair. I certainly did not expect to see such 'liberal' ideas expressed thousands of years ago in a tradition that continues to live on. Marriage itself, as an institution, was primarily intended to help the two individuals grow and evolve mentally and spiritually. Whether we hold the same ideals today or not is a different matter for our present generations to introspect. With our current lifestyles, we seem to focus more on who shall do the chores, making money, enjoying the moment, etc., with mental and spiritual fulfillment at best an afterthought.

The Indic way of life does not require you to give up your individual goals, ambitions, career, happiness, or fun. It just urges you to pursue them within some parameters laid down to suit your times and in keeping with the well-being of your community and future generations. Aspiring to higher ideals are recommended too, of course. e.g., aspiring for knowledge and the happiness that comes from contentment instead of wealth or fun, not showing off whatever wealth one has, etc.

If Indic communities rigidly hold on to practices that were more appropriate in earlier times, they run the risk of actually not adhering to Dharma, despite their best intent.

Sunday, June 7, 2020

Rama doubts Sita? Part 2...

Rama & Sita. Image Courtesy:
https://1080wallpapers.wordpress.com/
In a previous post several years ago, I penned some thoughts around Rama 'abandoning' Sita. I've since learned some new perspectives after hearing scholars, and wanted to shared them.

Let's start with the context in brief: Princess Sita was abducted by Ravana, one of the most good looking kings ever and well-known womanizer, and held for a while in Lanka. Valmiki tells us that he kept appealing to her to forget Rama and to become his, which she kept spurning. Why does he need consent? Because he was cursed by the daughter of a rishi he forced himself on that he would die the next time he did it to any other girl. Sita is ultimately located, Ravana is slain, and Sita undergoes agni pariksha in Lanka before leaving for Ayodhya with Rama.

Now, the commonly told story appears to be that Rama (when surveying his kingdom incognito) overheard a fisherman tell his wife that Sita being trusted by Rama was odd, etc., and that Rama acted on this comment alone to banish his wife. Valmiki does clearly state that it was not one comment alone, but that his entire kingdom was gossiping about and doubted Sita.

As a loving husband, would it have been enough to simply ignore his subjects' comments and repose his personal trust in her? Perhaps, but that would not have improved her image any. The dent on her character would have remained. Self-certification was not going to be enough, even though Rama was held in the highest regard by his subjects. Although the agni-pariksha must have been reported in Ayodhya, it may have been considered just that -- a report; of an event from far away that may or may not be true, given that there was still widespread doubt in Ayodhya.
So, what choice did Rama have of restoring Sita's image? Someone impartial (not associated with Rama) and of impeccable stature must certify voluntarily. That person was rishi Valmiki who took Sita (left near his ashram by Shatrughna so she could be found) into his care, and who would go on to write the story of Rama and make famous his Ramayana. (Or had he already begun composing it by this time? How did Rama know about Valmiki? These are valid questions, and I'm unsure.)

Having Sita regain the true image of her spotless character must clearly have been more important to Rama than everything else.

Unlike a modern-day writer of a story who might rely on interviews and investigations, our puranas tell us that in antiquity some Rishis (seers) simply knew or had revelations. Our tradition accepts such relevations as valid knowledge. Also, there are many legends (some unsubstantiated) surrounding how Valmiki composed the Ramayana, his own background of a thief, seeing a bird die and instantly composing a verse in agony, etc. Let's not get into these for the moment...

Thursday, June 4, 2020

2 Very Different Devars in the Ramayana

This one's a brief post after nearly 7 years on this blog.

I once heard a scholar say that during certain times in ancient India, it was acceptable or even the norm for the devar (originally devara or roughly backup-groom in Samskrita, and simply meaning the younger brother of a woman's husband in modern Hindi) to marry his elder brother's widow if she so desired for security or other such reasons.

Tara in the Ramayana. Image courtesy: Wikimedia.
In the Ramayana, there are two examples of devar for us to compare and contrast from the exact same time period:

    1. Sugriva, Vali's brother
    2. Lakshmana, Rama's brother

When Vali is presumed dead, Sugriva takes his place as king and also marries his wife Tara (not by Sugriva's deceit or for lust from either). This is per the societal norm of the times. That it got very complicated when Vali turned up alive is another matter. Note that it was not considered acceptable then to marry a younger brother's widow.

The scenario of Rama's death never arises in the Ramayana, but in Lakshmana we have a devar who would never even have considered marrying Sita whom he worshipped as much as he did Rama. Even if for her own security or other important reason, Lakshmana would have done everything else in his power but marry her.

Valmiki states that Lakshmana had never even seen her face and among all her jewels that were discovered after her abduction he was only able to positively identify her toe rings since he respectfully prayed at her feet every morning.
Remember that Rama was around 16 when he married Sita who was around 10. Lakshmana was around 15 and his own wife Urmila (Sita's younger sister) was around 8. I believe Sita was in her late 20s when their 14 year Vanavaasa began. Rama later ruled for around 30,000 years -- Rama Rajya.

While a certain marital societal norm may have existed (unacceptable today, of course), some like Lakshmana held the highest moral values transcending times with transient societal norms not really relevant to them at all.

Note: This comparison isn't intended to sully Sugriva's character, but simply to highlight Lakshmana's.